Luke 5:12-26 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 5

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12. και εγενετο εν τω ειναι αυτον εν μια των πολεων και ιδου ανηρ πληρης λεπρας και[1] ιδων τον ιησουν πεσων επι προσωπον εδεηθη αυτου λεγων κυριε εαν θελης δυνασαι με καθαρισαι And it happened as he was in one of the cities, behold, a man full of leprosy. And when he saw Jesus, he fell on his face and begged him, saying, “Lord, if you will, you can make me clean.”

13. και εκτεινας την χειρα ηψατο αυτου ειπων[2] θελω καθαρισθητι και ευθεως η λεπρα απηλθεν απ αυτου And stretching out his hand, he touched him, saying, “I will! Be cleansed!” And immediately the leprosy left him.

14. και αυτος παρηγγειλεν αυτω μηδενι ειπειν αλλα απελθων δειξον σεαυτον τω ιερει και προσενεγκε περι του καθαρισμου σου καθως προσεταξεν μωυσης[3] εις μαρτυριον αυτοις And he charged him to tell no one, “But go and show yourself to the priest and offer for your cleansing as Moses commanded, for a testimony to them.”

15. διηρχετο δε μαλλον ο λογος περι αυτου και συνηρχοντο οχλοι πολλοι ακουειν και θεραπευεσθαι υπ αυτου απο των ασθενειων αυτων But the report concerning him spread even more, and great multitudes came together to hear and to be healed by him[4] of their infirmities.

16. αυτος δε ην υποχωρων εν ταις ερημοις και προσευχομενος But he would withdraw himself into the wilderness and pray.

17. και εγενετο εν μια των ημερων και αυτος ην διδασκων και ησαν καθημενοι φαρισαιοι και νομοδιδασκαλοι οι ησαν εληλυθοτες εκ πασης κωμης της γαλιλαιας και ιουδαιας και ιερουσαλημ και δυναμις κυριου ην εις το ιασθαι αυτους[5] Now it happened on one of those days, as he was teaching that there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee and Judea and Jerusalem. And the power of the Lord was there to heal them.

18. και ιδου ανδρες φεροντες επι κλινης ανθρωπον ος ην παραλελυμενος και εζητουν αυτον εισενεγκειν και θειναι [6] ενωπιον αυτου And behold, men brought on a bed a man who was paralyzed. And they sought to bring him in and lay before Jesus.

19. και μη ευροντες [7] ποιας εισενεγκωσιν αυτον δια τον οχλον αναβαντες επι το δωμα δια των κεραμων καθηκαν αυτον συν τω κλινιδιω εις το μεσον εμπροσθεν του ιησου But not finding a way to bring him in because of the multitude, they went up to the housetop and let him down with his bed through the tiles into the midst before Jesus.

20. και ιδων την πιστιν αυτων ειπεν αυτω ανθρωπε αφεωνται σοι αι αμαρτιαι σου And when he saw their faith, he said to him[8], “Man, your sins are forgiven you.”

21. και ηρξαντο διαλογιζεσθαι οι γραμματεις και οι φαρισαιοι λεγοντες τις εστιν ουτος ος λαλει βλασφημιας τις δυναται αφιεναι αμαρτιας ει μη μονος ο θεος And the scribes and the Pharisees began to reason, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?”

22. επιγνους δε ο ιησους τους διαλογισμους αυτων αποκριθεις ειπεν προς αυτους τι διαλογιζεσθε εν ταις καρδιαις υμων But when Jesus perceived their thoughts, he answered and said to them, “Why are you reasoning in your hearts?

23. τι εστιν ευκοπωτερον ειπειν αφεωνται σοι αι αμαρτιαι σου η ειπειν εγειρε[9] και περιπατει Which is easier to say, ‘Your sins are forgiven you,’ or to say, ‘Arise and walk’?

24. ινα δε ειδητε οτι εξουσιαν εχει ο υιος του ανθρωπου επι της γης αφιεναι αμαρτιας ειπεν τω παραλελυμενω σοι λεγω εγειρε[10] και αρας το κλινιδιον σου πορευου εις τον οικον σου But that you may know that the Son of Man has authority on earth to forgive sins,” he said to the paralytic, “I say to you, arise, take up your bed, and go to your house.”

25. και παραχρημα αναστας ενωπιον αυτων αρας εφ ο[11] κατεκειτο απηλθεν εις τον οικον αυτου δοξαζων τον θεον And rising up at once before them, he took up what he had been laying on, and departed to his house, glorifying God.

26. και εκστασις ελαβεν απαντας και εδοξαζον τον θεον και επλησθησαν φοβου λεγοντες οτι ειδομεν παραδοξα σημερον And amazement seized them all, and they glorified God and were filled with fear, saying, “We have seen wonderful things today.”

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[1] NA-Text replaces “και” by “δε” placing it after the verb. Same meaning, but the evidence suggests that the reading found in the NA-Text is the product of a local adjustment, possibly springing from the same scriptorium or overseer. The Byzantine arrangement is widespread across all text-types, which is a strong sign of originality.

[2] NA-Text reads “λεγων” (present instead of second aorist), which is supported by codices א, B, C, D, L, W, Θ, family of manuscripts ƒ¹³, minuscules 33, 579, 892 and 1241. The TR is supported by codices A, Ψ, family of manuscripts ƒ¹, the Byzantine manuscripts and Theophylact. This is not a translatable difference.

[3] NA-Text reads “μωυσης”. See footnote in Luke 9:30

[4] NA-Text and Vg-St omit “by him”, which is supported by codices א, B, C*, D, L, W, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 579, 892, 1241 and 2542, the old Latin codices, the Sahidic Coptic version and some manuscripts of the Bohairic Coptic version. The inclusion is supported by codices (A), C², Θ, Ψ, minuscule 33, the Byzantine manuscripts, the Harklean Syriac version and Theophylact. Both forms are well supported.

[5] NA-Text reads “αυτον” and renders “the power of the Lord was with him to heal”. The evidence suggests that this is a local reading. The reading found in the TR is widespread across all text-types, the Latin tradition and the majority of the versions. Besides, it has preserved the harder reading. The Alexandrian reading is obviously more elegant, which is another sign of scribal adjustment at a local level.

[6] NA-Text adds “αυτον” in brackets. This is likely a natural addition to the text. The support for the omission is better.

[7] NA-Text, PT, WPF³⁵ and M-Text omit “δια”. The omission is supported by codices א, B, D, Θ and the Byzantine manuscripts. The inclusion is supported by Theophylact. The preposition has been dropped from the Greek text, following the NA-Text and the M-Text.

[8] NA-Text and Vg-St omit “to him”, which is supported by codices א, B and Θ. The Diatessaron and codex D read “to the paralytic”. The inclusion of the article is supported by the Byzantine manuscripts and Theophylact. Since codex D and the Diatessaron are displaying a clarification of the pronoun, the evidence is not sufficient to warrant a change in the text.

[9] NA-Text and Vg-St read “εγειρε” (present active instead of aorist middle, Latin equivalent: “surge”), which is supported by codices א, B, D and Θ. The TR is supported by the Byzantine manuscripts and Theophylact. The aorist middle may be the product of harmonization to the verbal tense in the parallel passage in Mark 2:9. The present active has been adopted in verses 23 and 24, following the NA-Text.

[10] NA-Text and Vg-St read “εγειρε” (present active instead of aorist middle, Latin equivalent: “surge”). See previous footnote.

[11] NA-Text, PT and M-Text read “ο” (accusative instead of dative), which is supported by codices א, B, Θ, the Byzantine manuscripts and Theophylact. The accusative has been adopted in the Greek text. 

 

 

 

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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!