Luke 8:40-56 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 8

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40. εγενετο[1] δε εν τω υποστρεψαι[2] τον ιησουν απεδεξατο αυτον ο οχλος ησαν γαρ παντες προσδοκωντες αυτον And it happened when Jesus returned, the multitude welcomed him, for they were all waiting for him.

41. και ιδου ηλθεν ανηρ ω ονομα ιαειρος[3] και αυτος[4] αρχων της συναγωγης υπηρχεν και πεσων παρα τους ποδας του[5] ιησου παρεκαλει αυτον εισελθειν εις τον οικον αυτου And behold, a man named Jairus came. And he was a ruler of the synagogue. And he fell down at Jesus’ feet and begged him to come to his house,

42. οτι θυγατηρ μονογενης ην αυτω ως ετων δωδεκα και αυτη απεθνησκεν εν δε τω υπαγειν αυτον οι οχλοι συνεπνιγον αυτον for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes pressed in on him.

43. και γυνη ουσα εν ρυσει αιματος απο ετων δωδεκα ητις ιατροις[6] προσαναλωσασα ολον τον βιον[7] ουκ ισχυσεν υπ[8] ουδενος θεραπευθηναι And a woman who had a flow of blood for twelve years, who had spent all her living on physicians, could not be healed by any.

44. προσελθουσα οπισθεν ηψατο του κρασπεδου του ιματιου αυτου και παραχρημα εστη η ρυσις του αιματος αυτης She came up behind him and touched the fringe of his garment, and immediately her flow of blood stopped.

45. και ειπεν ο ιησους τις ο αψαμενος μου αρνουμενων δε παντων ειπεν ο πετρος και οι μετ αυτου επιστατα οι οχλοι συνεχουσιν σε και αποθλιβουσιν και λεγεις τις ο αψαμενος μου And Jesus said, “Who touched me?” And when all denied it, Peter and those with him[9] said, “Master, the multitudes surround and press in on you, and you say, ‘Who touched me?’ [10]”

46. ο δε ιησους ειπεν ηψατο μου τις εγω γαρ εγνων δυναμιν εξελθουσαν[11] απ εμου But Jesus said, “Someone touched me, for I perceived that power has gone out of me.”

47. ιδουσα δε η γυνη οτι ουκ ελαθεν τρεμουσα ηλθεν και προσπεσουσα αυτω δι ην αιτιαν ηψατο αυτου απηγγειλεν ενωπιον παντος του λαου και ως ιαθη παραχρημα And when the woman saw that she was not hidden, she came trembling, and falling down before him declared [12] in the presence of all the people the reason she had touched him, and how she was instantly healed.

48. ο δε ειπεν αυτη θαρσει θυγατερ[13] η πιστις σου σεσωκεν σε πορευου εις ειρηνην And he said to her, “Daughter, be of good cheer[14]. Your faith has made you well. Go in peace.”

49. ετι αυτου λαλουντος ερχεται τις παρα του αρχισυναγωγου λεγων αυτω οτι τεθνηκεν η θυγατηρ σου μη[15] σκυλλε τον διδασκαλον While he still spoke, one from the ruler of the synagogue’s house came, saying to him[16], “Your daughter is dead. Do not trouble the Teacher.”

50. ο δε ιησους ακουσας απεκριθη αυτω λεγων μη φοβου μονον πιστευε[17] και σωθησεται But when Jesus heard it, he answered him, saying[18], “Do not be afraid. Only believe, and she will be healed.”

51. ελθων[19] δε εις την οικιαν ουκ αφηκεν εισελθειν ουδενα[20] ει μη πετρον και ιωαννην και ιακωβον και τον πατερα της παιδος και την μητερα And when he came to the house, he did not allow anyone to enter in [21], except Peter and John and James and the father and the mother of the child.

52. εκλαιον δε παντες και εκοπτοντο αυτην ο δε ειπεν μη κλαιετε ου γαρ[22] απεθανεν αλλα καθευδει And all were weeping and mourning for her, but he said, “Do not weep, for she is not dead but sleeping.”

53. και κατεγελων αυτου ειδοτες οτι απεθανεν And they were ridiculing him, knowing that she was dead.

54. αυτος δε εκβαλων εξω παντας και κρατησας της χειρος αυτης εφωνησεν λεγων η παις εγειρου[23] But he put them all outside, and[24] taking her by the hand, he called, saying, “Child, arise!”

55. και επεστρεψεν το πνευμα αυτης και ανεστη παραχρημα και διεταξεν αυτη δοθηναι φαγειν And her spirit returned, and she rose up immediately. And he commanded that something be given her to eat.

56. και εξεστησαν οι γονεις αυτης ο δε παρηγγειλεν αυτοις μηδενι ειπειν το γεγονος And her parents were amazed, but he charged them to tell no one what had happened.

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[1] NA-Text omits “εγενετο”. The inclusion of this word is supported by all text-types, the Latin scriptures and the original reading in codex Sinaiticus.

[2] NA-Text omits “υποστρεφειν” (aorist instead of present).

[3] NA-Text reads “ιαιρος”.

[4] NA-Text reads “ουτος” (this).

[5] NA-Text brackets the definite article “του”.

[6] NA-Text, P-Text, WPF³⁵ and M-Text read “ιατροις”, which is supported by codices א, A, C, E, G, H, K, L, P, W, X, Δ, Θ, Π, Ξ, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 28, 33, 157, 180, 205, 565, 579, 597, 700, 892, 1006, 1009, 1010, 1079, 1195, 1216, 1230, 1241, 1242, 1243, 1253, 1292, 1342, 1344, 1365, 1424, 1505, 1546, 1646, 2148, 2174, the Byzantine manuscripts and Theophylact. This is evidently an error in the TR. It has been corrected following the NA-text and the M-text.

[7] NA-Text brackets “ιατροις προσαναλωσασα ολον τον βιον” (who had spent all her living on physicians). Only 4 Greek manuscripts omit this sentence. The question that we have to ask when we see cases like this is, “if this is a secondary and questionable addition to the text, how is it that almost all scribes in different transmission lines, including codex Sinaiticus, and the Latin scriptures made up this sentence the same way without a parallel passage to suggest the same wording to all of them?”. It is evident that there must be an original and common source from which this sentence sprang into all those Greek manuscripts. It is therefore technically wrong to question this portion of the text as part of the scriptures.

[8] NA-Text reads “απ”.

[9] NA-Text omits “and those with him”. This clause is supported by all text types, including codex Sinaiticus and the Latin scriptures.

[10] NA-Text omits “and you say, ‘Who touched me?’”. Harmonization to the parallel passage in Mark 5:31 to account for the addition is not very likely, because the wording in Mark is different (compare “και λεγεις τις μου ηψατο” in Mark versus “και λεγεις τις ο αψαμενος μου” in Luke). Codex D harmonized the passage in Luke, but not the scribes of the Byzantine text. And here again Hort’s theory is proven false. If Byzantine scribes made up a text by conflating the Alexandrian and the Western text, then the Byzantine text should read “και λεγεις τις μου ηψατο”, which is not the case here.

[11] NA-Text and Vg-St read “εξεληλυθυιαν” (perfect instead of second aorist, Latin equivalent: “exisse”), which is supported by papyrus 75, codices א, B, L, 0291, minuscules 33, 579 and 892. The aorist is supported by codices A, C, D, W, Θ, Ξ, Ψ, family of manuscripts ƒ¹, minuscule 13, the Byzantine manuscripts and Epiphanius. The Byzantine reading is widespread and has been maintained in the text.

[12] NA-Text and Vg-St omit “to him”, which is supported by codices א, A, B, D and the Diatessaron. The inclusion is supported by codex Θ, the Byzantine manuscripts and Theophylact. Natural addition or omission to avoid superfluity are possible ways to explain this variant. Therefore, the pronoun has been removed from the Greek text and the translation.

[13] NA-Text reads “θυγατηρ”. Same noun, different spelling.

[14] NA-Text and Vg-St omit “be of good cheer”, which is supported by papyrus 75, codices א, B, D, L, Ξ, Ψ, family of manuscripts ƒ¹, minuscule 579 and 1241, the Syriac Sinaiticus, the Curetonian Syriac and the Coptic versions. The inclusion is supported by codices A, C, W, Θ, family of manuscripts ƒ¹³, the Byzantine manuscripts, the old Latin codex it^q, the Diatessaron, the Peshitta, the Harklean Syriac version and Theophylact. The omission was possibly caused by visual homoeoarcton (θαρσει θυγατερ, thus missing “be of good cheer”).

[15] NA-Text reads “μηκετι” and renders “Do not trouble the teacher anymore”.

[16] NA-Text omits “to him”. The evidence suggests that the omission is an adjustment to the text in Egypt. On the other hand, the inclusion is supported by all text types.

[17] NA-Text reads “πιστευσον” (aorist instead of present). The present tense is supported by all text types, including codex Sinaiticus.

[18] NA-Text and Vg-St omit “saying”, which is supported by papyrus 75, codices א, B, L, Ξ, 0291, family of manuscripts ƒ¹, minuscules 33, 579, 892, 1241 and 1424 and the Curetonian Syriac version. The inclusion is supported by codices A, C, D, W, Θ, Ψ, family of manuscripts ƒ¹³, minuscule 1229, the Peshitta, the Syriac Sinaiticus, the Harklean Syriac version and Theophylact. The support for the inclusion is superior and so this word has been maintained in the text.

[19] NA-Text and M-Text read “ελθων”, which is supported by codices א, B, Θ, the Byzantine manuscripts and Theophylact. The TR is supported by codex D. The Greek text has been adjusted following the NA-Text and the M-text.

[20] NA-Text reads “τινα συν αυτω”.

[21] NA-Text adds “with him”.

[22] NA-Text reads “ου γαρ”, thus adding “for”, which is supported by codices א, B, C, D, L, W, Δ, Θ, Ψ, 0291, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33, 579, 892, 1241 and 1424, the old Latin codices, the Syriac Ninaiticus, the Curetonian Syriac, the Peshitta and the Harklean Syriac version and Cyril of Alexandria. The TR is supported by codex A, the Byzantine manuscripts, the old Latin codices it^b and it^e, a marginal note in the Harklean Syriac version and Theophylact. The support for the NA-Text is excellent and the Byzantine text shows clear signs of harmonization to the parallel passage in Mark 5:39. Thefore, this reading has been adopted in the Greek text and the translation.

[23] NA-Text reads “εγειρε” (active instead of middle/passive voice).

[24] NA-Text and Vg-St omit “he put them all outside and”, which is supported by papyrus 75, codices א, B, D, L, 0291, family of manuscripts ƒ¹, minuscules 579, 700 and 1241, the Sinaiticus Syriac and the Curetonian Syriac. The inclusion is supported by codices A, C, W, Θ, Ψ, family of manuscripts ƒ¹³, minuscule 33, the Byzantine manuscripts, the old Latin codices itf and itq, the Peshitta, the Harklean Syriac, the Coptic versions and Theophylact. The wording in the parallel passages in Mark 5:40 and Matthew 9:25 do not match the Byzantine text here. So, it is not safe to posit addition by harmonization with the parallel passages.

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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!