Luke 6:37-49 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 6

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37. και[1] μη κρινετε και ου [2] μη κριθητε μη καταδικαζετε και ου μη καταδικασθητε απολυετε και απολυθησεσθε And do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Set free, and you will be set free.

38. διδοτε και δοθησεται υμιν μετρον καλον πεπιεσμενον και[3] σεσαλευμενον και[4] υπερεκχυνομενον[5] δωσουσιν εις τον κολπον υμων τω γαρ αυτω μετρω[6] ω μετρειτε αντιμετρηθησεται υμιν “Give, and it will be given to you: good measure, pressed down and shaken together, and running over will be put into your bosom. For with the same measure that you measure, it will be measured back to you.”

39. ειπεν δε και[7] παραβολην αυτοις μητι δυναται τυφλος τυφλον οδηγειν ουχι αμφοτεροι εις βοθυνον πεσουνται[8] And he also spoke a parable to them. “Can the blind guide the blind? Will they not both fall into a pit?

40. ουκ εστιν μαθητης υπερ τον διδασκαλον αυτου[9] κατηρτισμενος δε πας εσται ως ο διδασκαλος αυτου A disciple is not above his teacher, but everyone who has been perfected will be like his teacher.

41. τι δε βλεπεις το καρφος το εν τω οφθαλμω του αδελφου σου την δε δοκον την εν τω ιδιω οφθαλμω ου κατανοεις Why do you see the speck that is in your brother’s eye, but do not perceive the beam that is in your own eye?

42. η πως δυνασαι λεγειν τω αδελφω σου αδελφε αφες εκβαλω το καρφος το εν τω οφθαλμω σου αυτος την εν τω οφθαλμω σου δοκον ου βλεπων υποκριτα εκβαλε πρωτον την δοκον εκ του οφθαλμου σου και τοτε διαβλεψεις εκβαλειν το καρφος το εν τω οφθαλμω του αδελφου σου Or[10] how can you say to your brother, ‘Brother, let me remove the speck that is in your eye,’ when you yourself do not see the beam that is in your own eye? Hypocrite! First remove the beam from your own eye, and then you will see clearly to remove the speck that is in your brother’s eye.

43. ου γαρ εστιν δενδρον καλον ποιουν καρπον σαπρον ουδε [11] δενδρον σαπρον ποιουν καρπον καλον “For there is no good tree that bears bad fruit, nor a bad tree that bears good fruit.

44. εκαστον γαρ δενδρον εκ του ιδιου καρπου γινωσκεται ου γαρ εξ ακανθων συλλεγουσιν συκα ουδε εκ βατου τρυγωσιν σταφυλην For each tree is known by its own fruit. For they do not gather figs from thorns, nor do they gather grapes from a bramble bush.

45. ο αγαθος ανθρωπος εκ του αγαθου θησαυρου της καρδιας αυτου[12] προφερει το αγαθον και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου της καρδιας αυτου[13] προφερει το πονηρον εκ γαρ του περισσευματος της καρδιας[14] λαλει το στομα αυτου The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart his mouth speaks.

46. τι δε με καλειτε κυριε κυριε και ου ποιειτε α λεγω “And why do you call me, ‘Lord, Lord,’ and do not do what I say?

47. πας ο ερχομενος προς με και ακουων μου των λογων και ποιων αυτους υποδειξω υμιν τινι εστιν ομοιος Everyone who comes to me and hears my words and does them, I will show you what he is like.

48. ομοιος εστιν ανθρωπω οικοδομουντι οικιαν ος εσκαψεν και εβαθυνεν και εθηκεν θεμελιον επι την πετραν πλημμυρας[15] δε γενομενης προσερρηξεν[16] ο ποταμος τη οικια εκεινη και ουκ ισχυσεν σαλευσαι αυτην τεθεμελιωτο γαρ επι την πετραν[17] He is like a man building a house, who dug and went deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house, and could not shake it, for it was founded on the rock.

49. ο δε ακουσας και μη ποιησας ομοιος εστιν ανθρωπω οικοδομησαντι οικιαν επι την γην χωρις θεμελιου η προσερρηξεν[18] ο ποταμος και ευθεως[19] συνεπεσεν[20] και εγενετο το ρηγμα της οικιας εκεινης μεγα But he who hears and does not do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell. And the ruin of that house was great.”

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[1] NA-Text adds “and”, which is likely the product of a scribal emendation, thinking that the conjunction before “do not judge” indicates that there should have been a similar conjunction before “do not condemn”.

[2] NA-Text, WPF³⁵, P-Text and M-Text add “And”, which is supported by codices א, B, D, Θ and the Byzantine manuscripts. The TR is supported by Theophylact. The first and fifth editions of Erasmus’ TR did not contain this conjunction. He added an asterisk in the place of the conjunction in the 5^th edition. Then Stephanus added it as it appears in his revision in 1550, which was kept in Beza’s revision in 1598. Scrivener reverted to the original reading in Erasmus. Stephanus was correct. The conjunction has been put back to the Greek text, following the NA-Text and the M-Text.

[3] NA-Text omits “και”. Possibly removed to improve the flow of the sentence for a public lesson.

[4] NA-Text omits “και”. Possibly removed to improve the flow of the sentence for a public lesson.

[5] NA-Text reads “υπερεκχυννομενον”. Same verbal tense, different spelling.

[6] NA-Text reads “γαρ μετρω”, thus omitting “same”, which is possibly a simplication inspired by the parallel passage in Matthew 7:2.

[7] NA-Text and Vg-St add “και” (Latin equivalent “et” – “also”), which is supported by codices א, B, D, Θ and Theophylact. The omission is supported by the Diatessaron and the Byzantine manuscripts. This conjunction belongs in the text. It has been added to the Greek text and the translation, following the NA-Text.

[8] NA-Text reads “εμπεσουνται”. Those two verbs can be used interchangeably. Luke uses the Byzantine verb 19 times and outside of this verse, he used the Alexandrian verb only once in Luke 10:36 with the sense of “to fall among”.

[9] NA-Text and Vg-St omit “αυτου” and renders “the teacher”. The omission of the pronoun is supported by papyrus 75, codices א, B, D, L, W, Θ, Ξ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33, 700, 892 and 2542, the old Latin codices, Irenaeus^lat and Origen. The inclusion is supported by codices A, C, Ψ, the Byzantine manuscripts, the Syriac versions, the Diatessaron and Theophylact. The pronoun may have been added to the text to mirror the pronoun before “teacher” at the end of the verse or removed to avoid repetition. The pronoun remained in the text.

[10] NA-Text omits “Or”. The collective witness of majuscules of all text-types, including codex Sinaiticus, all the minuscules and the versions is overwhelmingly against the omission of a conjunction at the beginning of this verse. What probably happened was that scribes saw an instability between the conjunctions “η”, “και” and “δε” in Alexandrian manuscripts and removed it in codex Vaticanus to keep in the text only what they perceived as certain. This is typical of this scriptorium. Instead of doing a critical analysis to determine which reading is correct, they removed the words, which ended up creating an extremely shortened codex, which does not reflect properly the full content of what the apostles wrote and that has been received by the church catholic. Hence why this codex can never be used to determine the text apart from manuscripts in other transmission lines.

[11] NA-Text adds “παλιν” (again).

[12] NA-Text omits “αυτου” and renders “good treasure of the heart”. The inclusion counts on the strong support of majuscules of all text-types.

[13] NA-Text reads “ο πονηρος εκ του πονηρου” instead of “ο πονηρος ανθρωπος εκ του πονηρου θησαυρου της καρδιας αυτου” and renders “the evil one out the evil” instead of “the evil man out of the evil treasure of his heart”. Vg-St reads “malus homo de malo”and renders “the evil man out of the evil”. The Clementine vulgate reads “malus homo de malo thesauro cordis sui”, which is the Byzantine reading, which is well supported by codices A, C, Θ, Ψ, family of manuscripts ƒ¹³, minuscule 33, the old Latin codices, the Syriac versions, some manuscripts of the Bohairic Coptic version, the Diatessaron, (Clement of Alexandria), Cyril of Alexandria and Theophylact. The omission of “treasure of his heart” found in the NA-Text and the Vg-St can be accounted for by a scribal error caused by visual homoeuteleuton (πονηρου θησαυρου της καρδιας αυτου, thus missing “treasure of his heart”).

[14] NA-Text omits the definite article “του” before “περισσευματος” and “της” before “καρδιας”.

[15] NA-Text reads “πλημμυρης”. Same noun, different spelling.

[16] NA-Text reads “προσερηξεν”. Same verb, different spelling.

[17] NA-Text reads “δια το καλως οικοδομησθαι αυτην” and renders “because it had been well built”, which is a local reading crafted by Alexandrian scribes reflected in the Coptic versions. The Byzantine reading is supported by all text-types, the Latin scriptures, all other versions, the Diatessaron reflecting a text from the 100’s and Origen reflecting a text from the 200’s. Cyril of Alexandrian is incorrectly cited as a witness for the Alexandrian reading. In his commentary on Luke he actually had the Byzantine reading.

[18] NA-Text reads “προσερηξεν”. Same verb, different spelling.

[19] NA-Text reads “ευθυς”. Same adverb, different spelling.

[20] NA-Text reads “συνεπεσεν”, which is supported by papyri 45 and 75, codices א, B, D, L, Θ, Ξ, both family of manuscripts ƒ¹ and ƒ¹³, minuscules 33, 579, 700, 892, 1241 and 2542. The Byzantine “επεσεν” is supported by codices A, C, W, Ψ and Theophylact. “συνεπεσεν” is a rare verb that occurs only here and in 2 Corinthians 8. It does not occur in the Septuagint. Scribes very likely replaced the rare “συνεπεσεν” by the more common “επεσεν”. The Greek text has then been adjusted following the NA-text, even though this change does not affect translation.

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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. 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.

 

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