Luke 6:6-11 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 6

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6. εγενετο δε και εν ετερω σαββατω εισελθειν αυτον εις την συναγωγην και διδασκειν και ην εκει ανθρωπος και η χειρ αυτου η δεξια ην ξηρα And it happened, also[1] on another Sabbath, that he entered the synagogue and taught. And a man was there whose right hand was withered.

7. παρετηρουν[2] δε αυτον[3] οι γραμματεις και οι φαρισαιοι ει εν τω σαββατω θεραπευσει[4] ινα ευρωσιν κατηγοριαν[5] αυτου And the scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him.

8. αυτος δε ηδει τους διαλογισμους αυτων και[6] ειπεν τω ανθρωπω[7] τω ξηραν εχοντι την χειρα εγειρε[8] και στηθι εις το μεσον ο δε[9] αναστας εστη But he knew their thoughts, and he said to the man who had the withered hand, “Rise up and stand in the middle.” And he arose and stood.

9. ειπεν ουν[10] ο ιησους προς αυτους επερωτησω[11] υμας τι[12] εξεστιν τοις σαββασιν[13] αγαθοποιησαι η κακοποιησαι ψυχην σωσαι η απολεσαι[14] Then Jesus said to them, “I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save life, or to destroy?”

10. και περιβλεψαμενος παντας αυτους ειπεν αυτω εκτεινον την χειρα σου ο δε εποιησεν [15] και αποκατεσταθη[16] η χειρ αυτου ως η αλλη And looking around at them all, he said to him[17], “Stretch out your hand.” And he did, and his hand was restored like the other[18].

11. αυτοι δε επλησθησαν ανοιας και διελαλουν προς αλληλους τι αν ποιησειαν[19] τω ιησου But they were filled with rage and discussed with one another what they might do to Jesus.

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[1] NA-Text omits “also”.

[2] NA-Text reads “παρετηρουντο” (middle voice instead of active).

[3] M-Text, PT, WPF³⁵ and Vg-St omit “αυτον”. The omission is supported by codices A, Θ, Ψ, family of manuscripts ƒ¹, the Byzantine manuscripts, the old Latin codices and some manuscripts of the Bohairic Coptic version. The inclusion is supported by papyrus 4, codices א, B, D, L, W, family of manuscripts ƒ¹³, minuscules 33, 579, 892, 1241, 1424, the Syriac versions, the Coptic versions and Theophylact. This Alexandrian reading found in the TR is well supported and has been maintained in the text.  

[4] NA-Text reads “θεραπευει” (present instead of future).

[5] NA-Text and Vg-St read “κατηγορειν” (verb instead of noun, Latin equivalent: “accusare”), which is supported by papyrus 4^vid, codices א*, B, Θ, family of manuscripts ƒ¹, minuscule 1241 and the Sahidic Coptic version. The noun found in the TR is supported by codices א², A, L, W, family of manuscripts ƒ¹³, minuscule 33, the Byzantine manuscripts, the old Latin codex it^r1, a marginal note in the Harklean Syriac version, the Bohairic Coptic version and Theophylact. The Byzantine text is very well supported. What possibly happened here was that a scribe saw a pronoun at the end of this verse and adjusted the preceding word so a pronoun would follow a verb.

[6] NA-Text replaces “και” by “δε” placing it after the verb. Same meaning.

[7] NA-Text reads “ανδρι”. Those words are interchangeable.

[8] NA-Text and Vg-St read “εγειρε” (present active instead of aorist middle, Latin equivalent: “surge”), which is supported by codices א, B and Θ. The TR is supported by the Byzantine manuscripts and Theophylact. The present active has been adopted following verses 23 and 24 of the previous chapter.

[9] NA-Text and Vg-St read “και” in the place of “ο δε” (Latin equivalent: “et”), which is supported by codices א, B, D and Θ. The TR is supported by codices A, K, Γ, Δ, family of manuscripts ƒ¹³, minuscule 565, the Byzantine manuscripts, the Harklean Syriac version and Theophylact. Same meaning.

[10] NA-Text and Vg-St read “δε” (Latin equivalent: “autem”), which is supported by codices א, B and D. The Byzantine text is supported by codex Θ, the Byzantine manuscripts and Theophylact. No need of adjustment.

[11] NA-Text and Vg-St reads “επερωτω” (present instead of future, Latin equivalent: “interrogo”), which is supported by papyrus 4, codices א, B, L, W and the Bohairic Coptic version. The future is supported by codices A, D, Θ, Ψ, (family of manuscripts ƒ¹), family of manuscripts ƒ¹³, minuscule 33, the Byzantine manuscripts, the old Latin codices, the Sahidic Coptic version and some manuscripts of the Bohairic Coptic version. The support for the future tense is better and has been maintained in the text.

[12] NA-Text and Vg-St read “ει” (Latin equivalent: “si”), which is supported by papyrus 4, codices א, B, D, L, W, minuscules 579, 892 and 1241, the old Latin codices and the Coptic versions. The TR is supported by codices A, Θ, both families of manuscripts ƒ¹ and ƒ¹³, minuscule 33, the Byzantine manuscripts, the old Latin codices it^q and it^r1, the Syriac versions and Theophylact. Both are well supported.

[13] NA-Text reads “τω σαββατω” (singular instead of plural).

[14] M-Text reads “αποκτειναι”, which is supported by codices A, Θ, the Byzantine manuscripts, the old Latin codex it^e and the Harklean Syriac version. The TR is supported by papyrus 4, codices א, B, D, L, W, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 579, 892, 1241 and 2542, the old Latin codices, the Peshitta, a marginal note in the Harklean Syriac version and Theophylact. Those verbs are more or less interchangeable. The quality of the support for the TR is superior, whose reading should not be changed here.

[15] NA-Text, PT and M-Text omit “ουτως”, which is supported by codices א, B, D, Θ and Theophylact. The Greek text has been adjusted accordingly.

[16] NA-Text reads “απεκατεσταθη”. Same verbal tense spelled differently.

[17] NA-Text, PT, WPF³⁵ and M-Text read “to him”, which is supported by codices B, Θ and Theophylact. The TR is supported by codices א and D. The parallel passages in Matthew 12:13 and Mark 3:5 read “to the man”, which has been transferred to the gospel of Luke. The Greek text and the translation have been corrected, following the NA-Text and the M-Text.

[18] NA-Text and Vg-St omit “as whole as the other”, which is supported by papyri 4 and 75^vid, codices א, B, L, minuscule 33, the old Latin codices it^a, it^aur, it^e, it^ff2 and it^l and the Sahidic Coptic version. The TR is supported by family of manuscripts ƒ¹³, minuscule 28, the Byzantine manuscripts, the old Latin codices and Theophylact. Codices A, K, Q, Δ, Θ, Ψ, minuscules 565 and 2542 read “like the other”, which is the reading in the PT. Codex D, family of manuscripts ƒ¹ and the old Latin codices it^d and it^t read “as also the other”. The omission is probably due to harmonization to Mark 3:5 in the Alexandrian text. Another possibility for the omission in the Alexandrian transmission line is visual homoeoarcton (αυτου ως η αλλη αυτοι, thus missing “like the other”). And the inclusion of “whole” in the TR is due to harmonization to Mark 3:5 in the Byzantine text. The PT has captured the harder reading with an excelent external support and its reading has been adopted in the Greek text here. As a side note, the Greek text in the Complutensian Polyglot, which is Byzantine, read like the TR whereas the Latin text omitted this clause.

[19] NA-Text reads “ποιησαιεν”. Same verbal tense spelled differently.

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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!