Mark 13:1-13 - Revision of the Textus Receptus

The gospel according to Mark

Chapter 13

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1. και εκπορευομενου αυτου εκ του ιερου λεγει αυτω εις των μαθητων αυτου διδασκαλε ιδε ποταποι λιθοι και ποταπαι οικοδομαι And as he went out of the temple, one of his disciples said to him, “Teacher, see! What stones! And what buildings!”

2. και ο ιησους αποκριθεις ειπεν αυτω βλεπεις ταυτας τας μεγαλας οικοδομας ου μη αφεθη ωδε λιθος επι λιθον [1] ος ου μη καταλυθη And answering[2], Jesus said to him, “Do you see these great buildings? There will not be left here[3] one stone upon another that will not be thrown down.”

3. και καθημενου αυτου εις το ορος των ελαιων κατεναντι του ιερου επηρωτων[4] αυτον κατ ιδιαν πετρος και ιακωβος και ιωαννης και ανδρεας And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately,

4. ειπε[5] ημιν ποτε ταυτα εσται και τι το σημειον οταν μελλη παντα ταυτα συντελεισθαι “Tell us, when will these things be? And what is the sign that these things are all about to be fulfilled?”

5. ο δε ιησους αποκριθεις αυτοις ηρξατο λεγειν βλεπετε μη τις υμας πλανηση And answering[6], Jesus began to say to them, “Beware that no one leads you astray.

6. πολλοι γαρ ελευσονται επι τω ονοματι μου λεγοντες οτι εγω ειμι και πολλους πλανησουσιν For[7] many will come in my name, saying, ‘I am he!’ and will lead many astray.

7. οταν δε ακουσητε πολεμους και ακοας πολεμων μη θροεισθε δει γαρ γενεσθαι αλλ ουπω το τελος “And when you hear of wars and rumors of wars, do not be troubled. For[8] it must happen, but the end is not yet.

8. εγερθησεται γαρ εθνος επι εθνος και βασιλεια επι[9] βασιλειαν και εσονται σεισμοι κατα τοπους και εσονται λιμοι και ταραχαι αρχη[10] ωδινων ταυτα For nation will rise against nation, and kingdom against kingdom. And[11] there will be earthquakes in various places. And[12] there will be famines and troubles[13]. These things are the beginning of birth pains.

9. βλεπετε δε υμεις εαυτους παραδωσουσιν γαρ υμας εις συνεδρια και εις συναγωγας δαρησεσθε και επι ηγεμονων και βασιλεων σταθησεσθε[14] ενεκεν εμου εις μαρτυριον αυτοις “But take heed to yourselves, for[15] they will deliver you up to councils. And you will be beaten in synagogues. And you will stand before rulers and kings for my sake, for a testimony to them.

10. και εις παντα τα εθνη δει πρωτον κηρυχθηναι το ευαγγελιον And the gospel must first be preached to all nations.

11. οταν δε[16] αγωσιν[17] υμας παραδιδοντες μη προμεριμνατε τι λαλησητε μηδε μελετατε αλλ ο εαν δοθη υμιν εν εκεινη τη ωρα τουτο λαλειτε ου γαρ εστε υμεις οι λαλουντες αλλα το πνευμα το αγιον And when they lead you away and deliver you up, do not be anxious beforehand or premeditate[18] what you will say, but say whatever is given you in that hour. For it is not you who speak, but the Holy Spirit.

12. παραδωσει δε[19] αδελφος αδελφον εις θανατον και πατηρ τεκνον και επαναστησονται τεκνα επι γονεις και θανατωσουσιν αυτους “And brother will betray brother to death, and a father his child. And children will rise up against parents and put them to death.

13. και εσεσθε μισουμενοι υπο παντων δια το ονομα μου ο δε υπομεινας εις τελος ουτος σωθησεται And you will be hated by all for my name’s sake, but he who endures to the end will be saved.

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[1] NA-Text reads “λιθον” (accusative instead of dative). This word has been adopted in the Greek text because the inclusion of “here” and the accusative stand together in this variant (see footnote below).

[2] NA-Text omits “answering”.

[3] NA-Text, PT and WPF³⁵ add “here” (Gr.: “ωδε”), which is supported by codices א, B, D, G, L, U, W, Δ, Θ, Ψ, Σ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 28, 33, 205, 372, 517, 565, 579, 700, 892, 954, 1006, 1071, 1195, 1342, 1344, 1424, 1675, 2427, 2737, 2786, part of the Byzantine manuscripts, the old Latin codices it^a, it^aur, it^b, it^d, it^q, the Syriac Sinaiticus, the Peshitta, the Harklean Syriac*, the Sahidic Coptic, the Bohairic Coptic, the Armenian, the Ethiopic, the Georgian and the Slavic version. The non-inclusion is supported by codices A, E, F, H, K, M, X, Γ, Π, minuscules 69, 157, 180, 597, 1009, 1010, 1079, 1216, 1230, 1241, 1242, 1243, 1253, 1365, 1505, 1546, 1646, 1729, 2148, 2174 and 2542, the old Latin codices it^e, it^ff2, itⁱ, it^k, it^l, it^r1, Bede and Theophylact. The Diatessaron includes the word “here”, but it is not clear if Tatian added here content from Matthew, Mark or Luke. Harmonization to Matthew 24:2 could explain the addition of “here” in the NA-text or harmonization to Luke 21:6 the removal in the TR. The collective witness of all text-types and the versions is robustly on the side of harmonization to Luke in the TR and the M-Text. Therefore, the adverb has been included in the text, following the NA-Text.

[4] NA-Text omits “επηρωτα” (singular instead of plural)

[5] NA-Text omits “ειπον”. Same verbal tense, different spelling.

[6] NA-Text omits “answering”.

[7] NA-Text omits “For”.

[8] NA-Text omits “for”.

[9] NA-Text reads “επ”.

[10] NA-Text and Vg-St read “αρχη” (singular instead of plural, Latin equivalent: “initium”), which is supported by codices א, B, D, K, L, Δ, Ψ, Θ, family of manuscripts ƒ¹³, minuscules 28, 33, 565, 892, 1071 and 1424, old Latin and the Sahidic Coptic version. The TR is supported by codex A, family of manuscripts ƒ¹, minuscule 69, the Byzantine manuscripts, 2 old Latin codices (it^b and it^l). The support for the NA-Text is widespread across all text-types and has been adopted in the Greek text.

[11] NA-Text omits “And”.

[12] NA-Text omits “And”.

[13] NA-Text and VgSt omit “and troubles”. The omission is supported by codices א², B, D, L, Ψ, minuscules 130, 579, 2236, 2427, 2542, the old Latin codices it^a, it^aur, it^b, it^c, it^d, it^ff2, itⁱ, it^k, it^l, itⁿ and it^r1, the Bohairic Coptic version and (Ethiopic) version. The Sahidic Coptic version is divided. The inclusion is supported by codices A, E, F, G, H, K, X, W, Δ, Θ, Σ, Π, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 28, 33, 157, 180, 205, 565, 597, 700, 892, 1006, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241, 1242, 1243, 1253, 1292, 1344, 1365, 1424, 1505, 1542, 1546, 1646, 2148 and 2174, the Byzantine manuscripts, the Peshitta, the Harklean Syriac, the Syriac Sinaiticus, the Slavic, the Armenian, the Georgian version, Origen^lat and Theophylact. The noun “ταραχαι” occurs only here and in John 5:4. In the Alexandrian text it occurs only here. So, there is nothing in context or in the parallel passages that can justify the addition of this word in the text. And the fact that this reading is widespread makes it certain. It is not within the realm of what is possible that everybody in all those transmission lines, including Alexandrian, Caesarean and Byzantine manuscripts, reflected in a diversity of versions, would have had the same idea of adding a rare word that does not occur anywhere else in the synoptic gospels. The word was probably removed exactly because of its rarity and because it does not occur in the parallel passages.

[14] NA-Text, M-Text and PT read “σταθησεσθε” (“to stand” instead of “to bring”), which is supported by codices א, B, D (σταθησεσθαι), Θ (σταθησεσθαι), the Byzantine manuscripts and Theophylact. The first and fifth editions of the TR read “αχθησεσθε”. Then Stephanus corrected it to “σταθησεσθε”, which is the reading found in the NA-Text and the M-Text. Beza kept it and Scrivener reverted to the original reading found in the compilations of Erasmus. Stephanus probably applied this correction based on codex D and he was correct. The Greek text and the translation have been corrected accordingly.

[15] NA-Text omits “for”.

[16] NA-Text and Vg-St replace “δε” by “και” (Latin equivalent: “et”) and places it at the beginning of the verse. This arrangement is supported by codices א, B, D and Bede. The TR is supported by codex Θ, the Byzantine manuscripts and Theophylact. Both are well supported.

[17] NA-Text and WPF³⁵ read “αγωσιν” (present instead of second aorist), which is supported by codices א, B, D, Θ and Theophylact. The text has been adjusted following the NA-Text.

[18] NA-Text and Vg-St omit “or premeditate” (Gr.: “μηδε μελετατε”), which is supported by codices א, B, D, L, W, Ψ, family of manuscripts ƒ¹, minuscules 33, 69, 157, 579, 788, 892, 1342, 1424 and 2427, the old Latin codices, the Syriac Sinaiticus, the Coptic versions and the Georgian version. The inclusion is supported by codices A, K, X, Δ, Π, Θ, part of the family of manuscripts ƒ¹³, minuscules 22, 28, 565, 700, 1071, the Byzantine manuscripts, the old Latin versions it^a and itⁿ, the Peshitta, the Harklean Syriac, the Armenian versions and Theophylact. The omission is likely due to a scribal error caused by visual homoeoteleuton (λαλησητε μηδε μελετατε, thus missing “or premeditate”).

[19] NA-Text and Vg-St replace “δε” by “και” (Latin equivalent: “et”) and places it at the beginning of the verse, which is supported by codices א, B and D. The Byzantine arrangement is supported by codices Θ, the Byzantine manuscripts and Theophylact. The meaning is the same.

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Notes:

1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;

2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;

3. TR: Textus Receptus. This text is not copyrighted;

4. NA-Text: Nestle-Aland text commonly known as critical text;

5. M-Text: Majority Text;

6. Vg-St: Vulgate of Stuttgart;  

7. WPF³⁵: Wilbur Pickering-family 35;

8. PT: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.

9. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.

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To God all the glory for the preservation of the scriptures! He reigns!