The gospel according to Luke
Chapter 7
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18. και απηγγειλαν ιωαννη οι
μαθηται αυτου περι παντων τουτων Then the disciples of John reported all
these things to him. |
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19. και προσκαλεσαμενος δυο
τινας των μαθητων αυτου ο ιωαννης επεμψεν προς τον ιησουν λεγων συ ει ο
ερχομενος η αλλον προσδοκωμεν And John, calling to himself two of his disciples, sent them to Jesus[1], saying, “Are you the one who is to come, or should we look for another?” |
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20. παραγενομενοι δε προς
αυτον οι ανδρες ειπον[2] ιωαννης
ο βαπτιστης απεσταλκεν[3] ημας
προς σε λεγων συ ει ο ερχομενος η αλλον προσδοκωμεν And when the men had come to him, they
said, “John the Baptist has sent us to you, saying, ‘Are you the one who is
to come, or should we look for another?’” |
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21. εν αυτη δε τη ωρα
εθεραπευσεν πολλους απο νοσων και μαστιγων και πνευματων πονηρων και τυφλοις
πολλοις εχαρισατο το[4]
βλεπειν And in the same hour[5]
he healed many of diseases and plagues and evil spirits. And he gave sight to
many who were blind. |
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22. και αποκριθεις ειπεν
αυτοις πορευθεντες απαγγειλατε ιωαννη α ειδετε και ηκουσατε οτι[6]
τυφλοι αναβλεπουσιν χωλοι περιπατουσιν λεπροι καθαριζονται [7] κωφοι
ακουουσιν νεκροι εγειρονται πτωχοι ευαγγελιζονται And answering, he[8]
said to them, “Go
and tell John what you have seen and heard: that the blind receive their
sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are
raised up, the poor have the gospel preached to them. |
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23. και μακαριος εστιν ος
εαν μη σκανδαλισθη εν εμοι And blessed is he who is not offended because of
me.” |
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24. απελθοντων δε των
αγγελων ιωαννου ηρξατο λεγειν προς τους οχλους[9] περι
ιωαννου τι εξηλθατε[10] εις
την ερημον θεασασθαι καλαμον υπο ανεμου σαλευομενον And when the messengers of John had
departed, he began to speak to the multitudes concerning John, “What did you go out into
the wilderness to see? A reed shaken by the wind? |
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25. αλλα τι εξηλθατε[11] ιδειν
ανθρωπον εν μαλακοις ιματιοις ημφιεσμενον ιδου οι εν ιματισμω ενδοξω και
τρυφη υπαρχοντες εν τοις βασιλειοις εισιν But what did you go out to see? A man clothed in
soft garments? Behold, those who are in splendid garments and live in luxury
are in kings’ courts. |
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26. αλλα τι εξεληλυθατε[12] ιδειν
προφητην ναι λεγω υμιν και περισσοτερον προφητου But what did you go out to see? A prophet? Yes, I say
to you, and much more than a prophet. |
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27. ουτος εστιν περι ου γεγραπται ιδου εγω[13] αποστελλω τον αγγελον μου προ προσωπου σου ος κατασκευασει την οδον σου εμπροσθεν σου This is he of whom it is written, ‘Behold, I send my
messenger before your face, who will prepare your way before you.’ |
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28. λεγω γαρ υμιν μειζων εν
γεννητοις γυναικων προφητης ιωαννου του βαπτιστου ουδεις εστιν ο δε
μικροτερος εν τη βασιλεια του θεου μειζων αυτου εστιν “For[14] I say to you, among those
who are born of women there is not a greater prophet than John the Baptist[15]; yet he who is least in the
kingdom of God is greater than he.” |
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29. και πας ο λαος ακουσας
και οι τελωναι εδικαιωσαν τον θεον βαπτισθεντες το βαπτισμα ιωαννου And when all the people and the tax
collectors heard this, they justified God, having been baptized with the
baptism of John. |
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30. οι δε φαρισαιοι και οι
νομικοι την βουλην του θεου ηθετησαν εις εαυτους μη βαπτισθεντες υπ αυτου But the Pharisees and the lawyers
rejected the counsel of God for themselves by not being baptized by him. |
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31. τινι ουν ομοιωσω τους
ανθρωπους της γενεας ταυτης και τινι εισιν ομοιοι [16] “To what then should I
compare the men of this generation? And what are they like? |
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32. ομοιοι εισιν παιδιοις τοις εν αγορα καθημενοις και προσφωνουσιν αλληλοις και λεγουσιν[17] ηυλησαμεν υμιν και ουκ ωρχησασθε εθρηνησαμεν υμιν[19] και ουκ εκλαυσατε They are like children who sit in the marketplace
and call to one another, saying, ‘We played the flute for you, and you did not
dance. We mourned to you, and you did not weep.’ |
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33. εληλυθεν γαρ ιωαννης ο
βαπτιστης μητε[18] αρτον
εσθιων μητε οινον πινων και λεγετε δαιμονιον εχει For John the Baptist came neither eating bread nor
drinking wine, and you say, ‘He has a demon.’ |
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34. εληλυθεν ο υιος του
ανθρωπου εσθιων και πινων και λεγετε ιδου ανθρωπος φαγος και οινοποτης φιλος τελωνων
και αμαρτωλων The Son of Man has come eating and drinking, and you
say, ‘Behold, a glutton and a drunkard, a friend of tax collectors and
sinners!’ |
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35. και εδικαιωθη η σοφια
απο των τεκνων αυτης παντων Yet wisdom is justified by all her children.” |
[1] NA-Text and Vg-St read
“Lord” (Latin equivalent: “Dominum”). The Clementine vulgate disagrees with the
vulgate of Stuttgart and reads “Jesus”. “Lord” is supported by codices B, D, L,
Ξ, family of manuscripts ƒ13, minuscules 15, 33, 157,
1342, the old Latin codices ita, itd, (ite),
itff2, the Sahidic Coptic, the Palestianian Syriac, the EthiopicTH
and the Armenian version. The Bohairic Coptic version is divided. “Jesus” is
supported by codices א, A, E, F, G, H, K, W, X, Δ, Θ, Π, Ψ, family of manuscripts ƒ1, minuscules 28, 180, 205, 565, 579, 597, 700, 892,
1006, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241, 1242, 1243, 1253, 1292,
1344, 1365, 1424, 1505, 1546, 1646, 2148, 2174, the Byzantine manuscripts, the
old Latin codices itaur, itb, itc, itf, itl, itq, itr1, the Syriac Sinaiticus,
the Peshitta, the Harklean Syriac, the Gothic, the Ethiopicpp, the
Georgian, the Slavic version, the Diatessaron, Ambrose, Cyril of Alexandria and
Theophylact. The support for “Jesus” is more widespread, which makes it more
likely to be the original reading so it has been maintained in the text.
[2] NA-Text reads “ειπαν”. Same verbal tense,
different spelling.
[3] NA-Text reads “απεστειλεν” (aorist instead of
perfect). The perfect tense is supported by all-text types, which indicates
that the aorist is a local adjustment to the text.
[4] NA-Text omits “το”, which is supported by codices א, A, B and Θ. Codex D reads “εποιε βλεπειν”. The TR is supported by the Byzantine manuscripts and Theophylact. The support for the omission is strong, but it is not safe due to the risk of error caused by parablepsis (εχαρισατο το, thus missing “το”).
[5] NA-Text reads “In that
hour”.
[6] NA-Text and P-Text omit “οτι”, which is supported by papyrus 75vid, codices א, B, L, W, Θ, Ξ, Ψ, both families of manuscripts ƒ1 and ƒ13, minuscules 579, 700, 892, 1241, 1424, 2542, the old Latin codices, the Bohairic Coptic version and some manuscripts of the Sahidic Coptic version. The inclusion is supported by codices A, D, minuscule 33, the Byzantine manuscripts and the Harklean Syriac version and Theophylact. The paralle passage in 11:4 omits the conjunction. It is not prudent therefore to omit it here due to the risk of harmonization.
[7] NA-Text adds “και” (and), which is probably an early scribal error
who either tranferred the conjunction from the parallel account in Matthew
11:5, not noticing that the evangelists are building different structures with
Matthew eloquently mentioning pairs of miracles separated by a conjunction
while Luke cites them all one after another without resourting to conjunctions.
It could also be a natural and accidental addition having the structure of
Matthew in the back of the mind of the scribe.
[8] NA-Text and Vg-St omit “Jesus”,
which is supported by codices א, B, D and Theophylact. The inclusion of the proper noun is supported by
codex Θ, the Byzantine manuscripts, the Diatessaron and Theophylact. The proper
name “Jesus” is likely a clarification added to the text for the sake of a
public lesson. The proper noun has been removed from the Greek text, following
the NA-Text.
[9] M-Text reads “τοις οχλοις” (dative without the
preposition instead of accusative with the preposition), which is supported by
codex א*, D, Theophylact. The TR is
supported by codex אc, B and Θ and must stand because the dative without the preposition is the reading
in the parallel passage in Matthew 11:5 which was likely transferred to Luke in
the Byzantine text.
[10] NA-Text and Vg-St read “εξηλθατε” (second aorist instead of
perfect, Latin equivalent: “existis”), which supported by papyrus 75vid,
codices א, A, B, D, L, W, Ξ, (family of manuscripts ƒ1), family of manuscripts ƒ1, minuscules (33), 565, 579, (892), 1241, 1424 and 2542.
The perfect tense is supported by codices Θ, Ψ, minuscule (700), the Byzantine
manuscripts and Theophylact. External evidence is very strong on the side of
the NA-Text. Even though the parallel passage reads in the second aorist, the
wording is so different that harmonization becomes less likely. What probably
happened here was a harmonization to the perfect tense of this verb found in
verses 25 and 26 in the Byzantine text. Therefore, this verbal tense has been
adjusted to read like the NA-Text.
[11] NA-Text and Vg-St read “εξηλθατε” (second aorist instead of
perfect, Latin equivalent: “existis”). See previous footnote.
[12] NA-Text and Vg-St read “εξηλθατε” (second aorist instead of
perfect, Latin equivalent: “existis”), which supported by papyrus 75, codices א, B, D,
L, Ξ, (family of manuscripts ƒ1), family of manuscripts ƒ1, minuscules 565, 579, (892), 1241 and 1424. The perfect
tense is supported by codices A, W, Θ, Ψ, minuscule 33, the Byzantine
manuscripts and Theophylact. External support is now strong on the side of the
Byzantine text. Alexandrian scribes likely changed this verb to aorist to
harmonize it to the previous two occurrences of this verb in the aorist
tense and the three parallel occurrences of this verb in the parallel passage in
Matthew 11:7-9. The perfect tense stands as the best reading for this verse.
[13] NA-Text and Vg-St omit “εγω” (Latin equivalent: “ego”), which is supported by codices א, B and D. The inclusion is supported by codices A, Θ, the Byzantine manuscripts and Theophylact. The inclusion of this word is possibly due to harmonization to the reading in Malachi 3:1 and the parallel passage in Matthew 11:10, but the support is not strong enough to change the text here.
[14] NA-Text omits “For”.
[15] NA-Text reads “there is none greater than John”. The word “prophet” may have been first removed to harmonize it to the parallel passage in Matthew 11:11. It is very unlikely that in all those witnesses in different transmission lines and in the Latin scriptures everybody would have had the same idea of adding the very same Greek word “prophet” before the proper noun John without a parallel passage to suggest it. And the omission of “the Baptist” can be accounted for by a scribal error caused by visual homoeuteleuton (ιωαννου του βαπτιστου, thus missing “the Baptist”). Lastly, the Diatessaron is wrongly cited as a witness for the Alexandrian reading in the variant apparatus because Tatian added Matthew 11:11 to his harmony.
[16] NA-Text, Vg-St, WPF35,
P-Text and M-Text omit “And the Lord said”. Both the Greek and the Latin columns in the Complutensian Polyglot omit this clause. The Clementine vulgate added it. The omission is supported by
codices א, B, D, Θ, the Byzantine manuscripts, the Diatessaron, Cyril of Alexandria and Bede. The inclusion is supported by Theophylact. Scrivener was of the opinion
that this clause was added for the sake of a lesson in the liturgical calendar. It has been removed from the text accordingly.
[17] NA-Text reads “α λεγει” (who say). The evidence
shows that this is a local adjustment to the text, likely to improve its readability
and flow.
[18] NA-Text reads “μη”. The Byzantine “μητε” is supported by all text types, which is a sign of having sprung from one common and original source as opposed to a local adjustment in Alexandria.
[19] NA-Text and Vg-St omit “υμιν”, which is supported by codices א, B, D, L, W, Θ, Ξ, family of manuscripts ƒ13, minuscules 892, 1241, 1342, the old Latin codices (itaur), itc, itd, ite, itl and itr1, the Sahidic Coptic, the Bohairic Coptic, the Armenian, the Georgian1 version, Ambrose and Augustine. The inclusion is supported by codices A, E, G, H, P, Δ, Ψ, family of manuscripts ƒ1, minusculs 28, 33, 157, 180, 205, 565, 579, 597, 700, 828, 1006, 1010, 1071, 1243, 1292, 1424, 1505, the Byzantine manuscripts, the old Latin codices ita, itb, itf, itff2, itq, the Syriac Sinaiticus, the Peshitta, the Harklean Syriac, the Ethiopic, the Georgian2, the Slavic version and Theophylact. The support for the omission is good, but due to the risk of a parableptic error here (εθρηνησαμεν υμιν, thus missing “to you”) or scribal adjustment by intentional removal of the pronoun, it is not safe to adopt the omission in the 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. 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!
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