Luke 7:36-50 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 7

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36. ηρωτα δε τις αυτον των φαρισαιων ινα φαγη μετ αυτου και εισελθων εις την οικιαν[1] του φαρισαιου ανεκλιθη[2] Then one of the Pharisees asked him to eat with him. And going into the Pharisee’s house, he reclined at the table

37. και ιδου γυνη εν τη πολει ητις ην αμαρτωλος και[3] επιγνουσα οτι ανακειται[4] εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου And behold, a woman in the city who was a sinner, when she knew that he was reclining at the table in the Pharisee’s house, brought an alabaster jar of ointment.

38. και στασα παρα τους ποδας αυτου οπισω κλαιουσα ηρξατο βρεχειν τους ποδας αυτου τοις δακρυσιν και ταις θριξιν της κεφαλης αυτης εξεμασσεν και κατεφιλει τους ποδας αυτου και ηλειφεν τω μυρω And standing behind at his feet weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment.

39. ιδων δε ο φαρισαιος ο καλεσας αυτον ειπεν εν εαυτω λεγων ουτος ει ην προφητης εγινωσκεν αν τις και ποταπη η γυνη ητις απτεται αυτου οτι αμαρτωλος εστιν Now when the Pharisee who had invited him saw this, he spoke within himself, saying, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him, for she is a sinner.”

40. και αποκριθεις ο ιησους ειπεν προς αυτον σιμων εχω σοι τι ειπειν ο δε φησιν διδασκαλε ειπε And answering, Jesus said to him, “Simon, I have something to say to you.” And he said, “Teacher, say it.”

41. δυο χρεοφειλεται[5] ησαν δανιστη[6] τινι ο εις ωφειλεν δηναρια πεντακοσια ο δε ετερος πεντηκοντα “A certain moneylender had two debtors. The one owed five hundred denarii, and the other fifty.

42. μη εχοντων δε αυτων αποδουναι αμφοτεροις εχαρισατο τις ουν αυτων ειπε πλειον αυτον αγαπησει And[7] when they could not pay, he freely forgave them both. Which of them therefore, do you say[8], will love him more?”

43. αποκριθεις δε ο[9] σιμων ειπεν υπολαμβανω οτι ω το πλειον εχαρισατο ο δε ειπεν αυτω ορθως εκρινας And answering, Simon said, “I suppose the one to whom he forgave more.” And he said to him, “You have rightly judged.”

44. και στραφεις προς την γυναικα τω σιμωνι εφη βλεπεις ταυτην την γυναικα εισηλθον σου εις την οικιαν υδωρ επι τους ποδας μου[10] ουκ εδωκας αυτη δε τοις δακρυσιν εβρεξεν μου τους ποδας και ταις θριξιν αυτης εξεμαξεν Then turning to the woman, he said to Simon, “Do you see this woman? I entered your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with her hair[11].

45. φιλημα μοι ουκ εδωκας αυτη δε αφ ης εισηλθον ου διελιπεν καταφιλουσα μου τους ποδας You gave me no kiss, but she, from the time I came in, has not ceased to kiss my feet.

46. ελαιω την κεφαλην μου ουκ ηλειψας αυτη δε μυρω ηλειψεν μου τους ποδας You did not anoint my head with oil, but she has anointed my feet with ointment.

47. ου χαριν λεγω σοι αφεωνται αι αμαρτιαι αυτης αι πολλαι οτι ηγαπησεν πολυ ω δε ολιγον αφιεται ολιγον αγαπα Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, he loves little.”

48. ειπεν δε αυτη αφεωνται σου αι αμαρτιαι And he said to her, “Your sins are forgiven.”

49. και ηρξαντο οι συνανακειμενοι λεγειν εν εαυτοις τις ουτος εστιν ος και αμαρτιας αφιησιν Then those who sat at the table with him began to say within themselves, “Who is this who even forgives sins?”

50. ειπεν δε προς την γυναικα η πιστις σου σεσωκεν σε πορευου εις ειρηνην  And he said to the woman, “Your faith has saved you. Go in peace.”

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[1] NA-Text reads “τον οικον” (masculine instead of feminine).

[2] NA-Text reads “κατεκλιθη” (to recline down at the table).

[3] NA-Text, WPF³⁵, P-Text and M-Text (Hodges-Farstad text in the footnote) add “και” (and), which is supported by codices א, B, Θ and part of the Byzantine manuscripts. The omission is supported by part of the Byzantine manuscripts and Theophylact. The cause for this omission was probably to improve the flow of the text. The addition has been adopted in the Greek text following the NA-Text. The conjunction was omitted in the English translation for readability’s sake.

[4] NA-Text reads “κατακειται”. This verb is supported by codices א, A, B and D. The TR is supported by codex Θ, the Byzantine manuscripts and Theophylact. The support is strong for the Alexandrian reading, but apart from codex A, the use of two different prepositions (“κατ-” and “αν-”) attached to this verb in verses 36 and 37 appears to be the product of scribal carelessness in weighing textual variants that should be taken together. This consistency is found in codices א, B, D and Θ that have used the same verb in both verses and should be used as a reference for considering those two variants.

[5] NA-Text reads “χρεοφειλεται”. Same word spelled differently, which is supported by codices א, A, B, D, Θ (χρεοφιλεται) and part of the Byzantine manuscripts. The TR is supported by part of the Byzantine manuscripts and Theophylact. The spelling has been adjusted in conformity to the NA-Text.

[6] NA-Text reads “δανιστη”. Same word spelled differently, which is supported by codices א, B, D and Θ. The TR is supported by the Byzantine manuscripts and Theophylact. The spelling has been adjusted in conformity to the NA-Text.

[7] NA-Text and Vg-St omit “And”, which is supported by codices B, D, L, P, Ξ, minuscule 565. The Sahidic Coptic version is divided. The inclusion is supported by papyrus 3, codices א, A, W, Θ, Ψ, 079, both families of manuscripts ƒ¹ and ƒ¹³, minuscule 33, the Byzantine manuscripts, the old Latin codices, the Syriac versions, the Bohairic Coptic version and Theophylact. The support for the inclusion is very good, so the conjunction has been kept in the text.

[8] NA-Text and Vg-St omit “do you say”. The omission is supported by papyrus 3^vid, codices א, B, D, L, W, Ξ, Ψ, minuscules 579, 892, 1241, 1242*, 1253, family of manuscripts ƒ¹, the old Latin codices it^a, it^aur, it^b, it^c, it^d, it^e, it^f, it^ff2, it^l, it^q and it^r1, the Curetonian Syriac, the Syriac Sinaiticus, the Peshitta, the Ethiopic version, the Bohairic and Sahidic Coptic versions and the Diatessaron. The inclusion is supported by codices A, K, P, X, Γ, Δ, Θ, Π, 079, family of manuscripts ƒ¹³, minuscules 28, 33, 565, 700, 1009, 1010, 1071, 1195, 1216, 1230, 1242^c, 1344, 1365, 1546, 1646, 2148, 2174, the Byzantine manuscripts, the Harklean Syriac, the Palestinian Syriac, the Gothic, the Armenian, the Georgian version and Theophylact. Both are well supported and there is no parallel passage or anything in context that would point in one direction or another. Therefore, this word has been maintained in the Greek text and the translation.

[9] NA-Text and Vg-St omit “δε”. NA-Text also omits “ο”. The omission of the conjunction is supported by codices B, (D), L, Ξ and the Diatessaron. The inlcusion is supported by papyrus 3, codices א, A, W, Γ, Θ, Ψ, 079, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33, 579, 700, 892, 1241 and 1424. The support for the inclusion is better. The conjunction has then been maintained in the text.

[10] NA-Text reads “μοι”, placing it before the preposition “επι”.

[11] NA-Text and Vg-St omit “head” and renders “wiped them with her hair”, which is supported by codices א, B, D, Θ and the Diatessaron. The inclusion is supported by the Byzantine manuscripts and Theophylact. The inclusion of “head” is a harmonization to verse 38. It has then been removed from the text, following the NA-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!