Mark 14:10-21 - Revision of the Textus Receptus

The gospel according to Mark

Chapter 14

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10. και ο[1] ιουδας ο ισκαριωτης[2] εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω[3] αυτον αυτοις Then Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. 11. οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him. 12. και τη πρωτη ημερα των αζυμων οτε το πασχα εθυον λεγουσιν αυτω οι μαθηται αυτου που θελεις απελθοντες ετοιμασωμεν ινα φαγης το πασχα And on the first day of unleavened bread, when they sacrificed the Passover, his disciples said to him, “Where do you want us to go and prepare that you may eat the Passover?” 13. και αποστελλει δυο των μαθητων αυτου και λεγει αυτοις υπαγετε εις την πολιν και απαντησει υμιν ανθρωπος κεραμιον υδατος βασταζων ακολουθησατε αυτω And he sent two of his disciples and said to them, “Go into the city, and there a man carrying a pitcher of water will meet you. Follow him, 14. και οπου εαν εισελθη ειπατε τω οικοδεσποτη οτι ο διδασκαλος λεγει που εστιν το καταλυμα μου[4] οπου το πασχα μετα των μαθητων μου φαγω and wherever he enters, say to the master of the house, ‘The Teacher says, “Where is my guest room, where I may eat the Passover with my disciples?”’ 15. και αυτος υμιν δειξει αναγαιον[5] μεγα εστρωμενον ετοιμον εκει ετοιμασατε ημιν Then he will show you a large upper room furnished and ready. [6] There prepare for us.” 16. και εξηλθον οι μαθηται αυτου και ηλθον εις την πολιν και ευρον καθως ειπεν αυτοις και ητοιμασαν το πασχα And his[7] disciples went out, and came into the city, and found it as he had said to them, and they prepared the Passover. 17. και οψιας γενομενης ερχεται μετα των δωδεκα And when it was evening, he came with the twelve. 18. και ανακειμενων αυτων και εσθιοντων ειπεν ο ιησους αμην λεγω υμιν οτι εις εξ υμων παραδωσει με ο εσθιων μετ εμου And as they sat and ate, Jesus said, “Truly I say to you, one of you who eats with me will betray me.” 19. οι δε[8] ηρξαντο λυπεισθαι και λεγειν αυτω εις καθ[9] εις μητι εγω και αλλος μητι εγω And they began to be sorrowful, and to say to him one by one, “Surely not I?” And another said, “Surely not I?[10]” 20. ο δε αποκριθεις ειπεν αυτοις εις εκ[11] των δωδεκα ο εμβαπτομενος μετ εμου εις το τρυβλιον And answering[12], he said to them, “It is one of the twelve who is dipping with me in the dish. 21. [13] ο μεν υιος του ανθρωπου υπαγει καθως γεγραπται περι αυτου ουαι δε τω ανθρωπω εκεινω δι ου ο υιος του ανθρωπου παραδιδοται καλον ην[14] αυτω ει ουκ εγεννηθη ο ανθρωπος εκεινος The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.” [1] NA-Text and P-Text omit the definite article “ο”, which is supported by codices B, D and family of manuscripts ƒ13. The inclusion is supported by codices אc, K, W, Θ, minuscules 1010, 1241 and Theophylact. The inclusion of the article is well supported and does not need correction. [2] NA-Text reads “ιουδας ισκαριωθ”. Same meaning. [3] NA-Text reads “παραδοι”. Same verbal tense, differently spelling. Also in verse 11. [4] NA-Text and Vg-St add “my” (Gr.: “μου”, Latin equivalent: “mea”), which is supported by codices א, B and D. The non-inclusion is supported by codex Θ, the Byzantine manuscripts and Theophylact. This word may have been missed in the Byzantine transmission line by visual homoeoteleuton (μου οπου, thus missing “my”) or harmonization to Luke 22:11 whose second half reads verbatim Matthew 14:14. The word has then been added to the Greek text following the NA-Text. [5] NA-Text reads “αναγαιον”. Same word and declesion with a different spelling, which is supported by codices א, A, B, D and Θ (αναγιον). The TR is supported by part of the Byzantine manuscripts and Theophylact. The spelling has been corrected following the NA-Text. [6] NA-Text and Vg-St add “And”, which is supported by codices א, B, C, D, Θ, the Diatessaron and Bede. The non-inclusion is supported by codex A, the Byzantine manuscripts and Theophylact. Some manuscripts read “κακει”. The conjunction is well supported but could be the result of a natural addition to the text. This is not a safe correction to the text. [7] NA-Text omits “his” and renders “the disciples”. [8] NA-Text omits “οι δε”. Looking at the evidence, this omission is highly suggestive of a local change in Alexandria. [9] NA-Text reads “κατα”. Same preposition, different spelling. [10] NA-Text and Vg-St omit “And another said, surely not I?”. The omission is supported by codices א, B, C, L, P, W, Δ, Ψ, minuscules 828, 1342, 2427 and 2786, the old Latin codices itaur and itl, the Diatessaron, the Syriac versions, the Coptic versions and Bede. The inclusion is supported by codices D, X, Θ, family of manuscripts ƒ1, minuscule 700, the Byzantine manuscripts, the old Latin codices ita, itd, itf, itff2, iti, itk and itq, a marginal note in the Harklean Syriac version, the Georgian, the Armenian version, Origen and Theophylact. There is no reason for an expansion here. The clause may have been accidentally lost by a parableptic error (μητι εγω και αλλος μητι εγω, thus missing “And another said, surely not I?”). It is worth noting that the Greek text of the Complutensian Polyglot, which is Byzantine, included this clause, whereas the Latin text in the parallel column omitted it, following the vulgate. [11] NA-Text omits “εκ”. [12] NA-Text and Vg-St omit “answering”, which is supported by codices א, B, D and Bede. The inclusion is supported by codex Θ, the Diatessaron, the Byzantine manuscripts and Theophylact. The verb “answering” makes sense in this context and because the parallel passage reads differently, harmonization does not need to be posited of necessity. [13] NA-Text adds “οτι”. [14] NA-Text and Vg-St omit “ην”. The Clementine vulgate adds the Latin equivalent “erat”. The inclusion is supported by codices א, A, C, D, Θ, Ψ, 0116, both families of manuscripts ƒ1 and ƒ13, the Byzantine manuscripts and the Harklean Syriac version. The omission is supported by codices B, L, W, minuscule 892 and the old Latin codices. The TR is supported by all text-types. The omission may be the product of a scribal error caused by visual homoeoteleuton (καλον ην, thus missing “ην”). ---- 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. P-Text: 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. --- To God all the glory for the preservation of the scriptures! He reigns!