Luke 4:14-30 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 4

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14. και υπεστρεψεν ο ιησους εν τη δυναμει του πνευματος εις την γαλιλαιαν και φημη εξηλθεν καθ ολης της περιχωρου περι αυτου And Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding region. 15. και αυτος εδιδασκεν εν ταις συναγωγαις αυτων δοξαζομενος υπο παντων And He taught in their synagogues, being glorified by all. 16. και ηλθεν εις την ναζαρεθ[1] ου ην τεθραμμενος και εισηλθεν κατα το ειωθος αυτω εν τη ημερα των σαββατων εις την συναγωγην και ανεστη αναγνωναι And he came to Nazareth, where he had been brought up. And, as his custom was, he entered the synagogue on the Sabbath day, and stood up to read. 17. και επεδοθη αυτω βιβλιον ησαιου του προφητου και αναπτυξας το βιβλιον ευρεν τον τοπον ου ην γεγραμμενον And the book of the prophet Isaiah was handed to him. And when he opened the book, he found the place where it was written, 18. πνευμα κυριου επ εμε ου εινεκεν[2] εχρισεν με ευαγγελισασθαι[3] πτωχοις απεσταλκεν με ιασασθαι τους συντετριμμενους την καρδιαν κηρυξαι αιχμαλωτοις αφεσιν και τυφλοις αναβλεψιν αποστειλαι τεθραυσμενους εν αφεσει “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted[4], to proclaim liberty to the captives and recovering of sight to the blind, to deliver those who are oppressed, 19. κηρυξαι ενιαυτον κυριου δεκτον to proclaim the acceptable year of the Lord.” 20. και πτυξας το βιβλιον αποδους τω υπηρετη εκαθισεν και παντων εν τη συναγωγη οι οφθαλμοι ησαν ατενιζοντες αυτω Then he closed the book, gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. 21. ηρξατο δε λεγειν προς αυτους οτι σημερον πεπληρωται η γραφη αυτη εν τοις ωσιν υμων And he began to say to them, “Today, this Scripture has been fulfilled in your hearing.” 22. και παντες εμαρτυρουν αυτω και εθαυμαζον επι τοις λογοις της χαριτος τοις εκπορευομενοις εκ του στοματος αυτου και ελεγον ουχ[5] ουτος εστιν ο[6] υιος ιωσηφ And all bore witness to him and wondered at the gracious words that proceeded from his mouth. And they said, “Is this not Joseph’s son?” 23. και ειπεν προς αυτους παντως ερειτε μοι την παραβολην ταυτην ιατρε θεραπευσον σεαυτον οσα ηκουσαμεν γενομενα εν τη καφαρναουμ[7] ποιησον και ωδε εν τη πατριδι σου And he said to them, “You will surely say this proverb to me, ‘Physician, heal yourself! Whatever we have heard done in Capernaum, do also here in your hometown.’” 24. ειπεν δε αμην λεγω υμιν οτι ουδεις προφητης δεκτος εστιν εν τη πατριδι αυτου And he said, “Truly I say to you, no prophet is acceptable in his hometown. 25. επ αληθειας δε λεγω υμιν πολλαι χηραι ησαν εν ταις ημεραις ηλιου εν τω ισραηλ οτε εκλεισθη ο ουρανος επι ετη τρια και μηνας εξ ως εγενετο λιμος μεγας επι πασαν την γην But in truth I tell you, there were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when a great famine came over all the land. 26. και προς ουδεμιαν αυτων επεμφθη ηλιας ει μη εις σαρεπτα της σιδωνιας[8] προς γυναικα χηραν And Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 27. και πολλοι λεπροι ησαν επι ελισσαιου του προφητου εν τω ισραηλ και ουδεις αυτων εκαθαρισθη ει μη νεεμαν[9] ο συρος And there were many lepers in Israel in the time of Elisha the prophet, and none of them was cleansed, except Naaman the Syrian.” 28. και επλησθησαν παντες θυμου εν τη συναγωγη ακουοντες ταυτα And when they heard these things, all in the synagogue were filled with wrath. 29. και ανασταντες εξεβαλον αυτον εξω της πολεως και ηγαγον αυτον εως [10] οφρυος του ορους εφ ου η πολις αυτων ωκοδομητο εις[11] κατακρημνισαι αυτον And they rose up, threw him out of the city, and led him to the brow of the hill, on which their city was built, that they might throw him off the cliff. 30. αυτος δε διελθων δια μεσου αυτων επορευετο But passing through the midst of them, he went away. [1] M-Text reads “ναζαρετ”. NA-Text reads “ναζαρα” and omits the definite article “την” before the proper noun. See footnote in Luke 2:18. [2] NA-Text and M-Text read “εινεκεν”, same preposition with a different spelling, which is supported by codices א, B, D and Θ. The TR spelling is supported by Theophylact. The Greek text has been corrected following the NA-Text and the M-Text. [3] NA-Text, WPF35, PT and M-Text read “ευαγγελισασθαι” (aorist instead of present). The aorist is supported by codices א, B, D, Θ and Theophylact. The verbal tense has been corrected following the NA-Text and the M-Text. [4] NA-Text and VgSt omit “to heal the broken hearted”. The Clementine vulgate and both the Latin and the Greek column in the Complutensian Polyglot disagree with the vulgate of Stuttgart by adding the clause “sanare contritos corde”. PT and WPF35 include the clause. The omission is supported by codices א, B, D, L, W, Ξ, family of manuscripts ƒ13, minuscules 33, 579, 700 and 892*, the old Latin codices ita, itaur, itb, itc, itd, itff2, itl, itq and itr1, the Syriac Sinaiticus, the Sahidic and Bohairic Coptic versions, the Armenian, the Ethiopic, the Gothic, Origen, Eusebius, Ambrose, Didymus the blind, Jerome and Augustine. The inclusion of the clause is supported by codices A, E, F, G, H, Δ, Θ, Ψ, 0102, 0233, family of manuscripts ƒ1, minuscules 28, 157, 180, 205, 565, 597, 892c, 1006, 1010, 1071, 1241, 1243, 1292, 1342, 1424, 1505, the Byzantine manuscripts, the old Latin codex itf, the Peshitta, the Harklean Syriac, the Georgian, the Slavic version, some manuscripts of the Bohairic Coptic version, the Diatessaron, Irenaeuslat (Against heresies 4:23:1), (Hippolytus), Hilary, Cyril of Alexandrian (confirmed in his commentary on Luke 4:18), Theodoret and Theophylact. Jerome commenting on Isaiah 61:1 cites the passage in the Septuagint containing the clause “to heal the broken hearted” and then he goes on to quote the verse in Luke 4:18, omitting the clause. There are two prossibilities here. First, the omission can be the product of a scribal error caused by visual homoeuteleuton (ιασασθαι τους συντετριμμενους την καρδιαν κηρυξαι, thus missing “to heal the broken hearted”). Or the inclusion can be due to a scribal intervention to conform this reading to the Septuagint that reads “ιασασθαι  τους συντετριμμενους  τη καρδια  κηρυξαι". The difficulty with the second option is that “of heart” is written in the dative in the Septuagint (τη καρδια) whereas it appears in the accusative in the gospel of Luke (την καρδιαν), which is not what we would expect if scribes were transferring the text from the LXX into the gospel, unless there was a variant that read it in the accusative. Codex Vaticanus came close with the reading “τη καρδιαν”, so the accusative versus the dative case is not an insuperable hurdle for the omission. It is hard to imagine though that Luke would have recorded Jesus reading a scroll of Isaiah in the synagogue without this clause that is present both in the Greek LXX and the Hebrew text. Jesus certainly read a text that day that included “to heal the broken hearted”. Therefore this clause has been maintained in the text. [5] NA-Text reads “ουχι”. Same meaning. [6] NA-Text omits the definite article “ο”. [7] NA-Text reads “εις την καφαρναουμ”. See footnote in Matthew 4:13. [8] NA-Text, PT and Vg-St read “σιδωνιας” (Latin equivalent: “Sidoniae”). This spelling is supported by codices א, A, B, C, D, L, W, Γ, Θ, Ψ, both families of manuscripts ƒ1 and ƒ13, minuscules 579, 700, 892, 1241, 2542 and the old Latin codices. The TR is supported by minuscule 33, the Byzantine manuscripts and Theophylact. This spelling has been adjusted following the NA-Text. [9] NA-Text reads “ναιμαν”. [10] NA-Text, PT, WPF35 and M-Text omit the definite article “της”. The omission is supported by codices א, B, Θ and the Byzantine manuscripts. The inclusion is supported by codex D and Theophylact. The article has been removed following the NA-Text and the M-Text. [11] NA-Text reads “ωστε” instead of “εις το”, which is supported by papyrus 4vid, codices א, B, D, L, W, Θ, both families of manuscripts ƒ1 and ƒ13, minuscules 33, 579, 700, 892, 1241, 2542 and Origen. The TR is supported by codices A, C, Ψ, (1424), the Byzantine manuscripts and Theophylact. Those can be used interchangeably. ---- 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. --- To God all the glory for the preservation of the scriptures! He reigns!