Luke 10:1-12 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 10

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1. μετα δε ταυτα ανεδειξεν ο κυριος και ετερους εβδομηκοντα και απεστειλεν αυτους ανα δυο [1] προ προσωπου αυτου εις πασαν πολιν και τοπον ου ημελλεν[2] αυτος ερχεσθαι Now after these things, the Lord also[3] appointed seventy[4] others, and sent them two by two before his face into every city and place where he was about to come.

2. ελεγεν ουν[5] προς αυτους ο μεν θερισμος πολυς οι δε εργαται ολιγοι δεηθητε ουν του κυριου του θερισμου οπως εκβαλη[6] εργατας εις τον θερισμον αυτου Then he said to them, “The harvest is indeed plentiful, but the laborers are few. Therefore pray to the Lord of the harvest to send out laborers into his harvest.

3. υπαγετε ιδου εγω[7] αποστελλω υμας ως αρνας εν μεσω λυκων Go! Behold, I send you out as lambs in the midst of wolves.

4. μη βασταζετε βαλλαντιον[8] μη πηραν μηδε[9] υποδηματα και μηδενα κατα την οδον ασπασησθε Carry no purse, no bag, no sandals. And greet no one on the way.

5. εις ην δ αν οικιαν εισερχησθε[10] πρωτον λεγετε ειρηνη τω οικω τουτω And whatever house you enter, first say, ‘Peace be to this house.’

6. και εαν [11] η εκει [12] υιος ειρηνης επαναπαυσεται[13] επ αυτον η ειρηνη υμων ει δε μηγε εφ υμας ανακαμψει And if a son of peace is there, your peace will rest on him; but if not, it will return to you.

7. εν αυτη δε τη οικια μενετε εσθιοντες και πινοντες τα παρ αυτων αξιος γαρ ο εργατης του μισθου αυτου εστιν[14] μη μεταβαινετε εξ οικιας εις οικιαν And remain in the same house, eating and drinking the things shared by them, for the laborer is worthy of his wages. Do not go from house to house.

8. και εις ην [15] αν πολιν εισερχησθε και δεχωνται υμας εσθιετε τα παρατιθεμενα υμιν And whatever city you enter, and they receive you, eat the things that are set before you.

9. και θεραπευετε τους εν αυτη ασθενεις και λεγετε αυτοις ηγγικεν εφ υμας η βασιλεια του θεου And heal the sick who are in it and say to them, ‘The kingdom of God has come near to you.’

10. εις ην δ αν πολιν εισερχησθε[16] και μη δεχωνται υμας εξελθοντες εις τας πλατειας αυτης ειπατε But whatever city you enter, and they do not receive you, go out into its streets and say,

11. και τον κονιορτον τον κολληθεντα ημιν εκ της πολεως υμων εις τους ποδας[17] απομασσομεθα υμιν πλην τουτο γινωσκετε οτι ηγγικεν η βασιλεια του θεου ‘Even the dust from your city that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near [18].’

12. λεγω [19] υμιν οτι σοδομοις εν τη ημερα εκεινη ανεκτοτερον εσται η τη πολει εκεινη I say to you that it will be more tolerable in that day for Sodom than for that city.

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[1] NA-Text adds “δυο” within brackets.

[2] NA-Text and P-Text read “ημελλεν”. Same verbal tense, different spelling (attic form), which is supported by codices א, A, B and Θ. The TR is supported by codex D, the Byzantine manuscripts and Theophylact. The support for the Alexandrian reading is better. So, this spelling has been adopted in the Greek text.

[3] NA-Text omits “also”.

[4] NA-Text reads “εβδομηκοντα [δυο]”, thus rendering “seventy” or “seventy-two” as possible readings. Vg-St reads “septuaginta duos” (seventy-two), which is supported by papyrus 75, codices B, D, 0181, the old Latin codices it^a, it^aur, it^b, it^c, it^d, it^e and it^l, the Curetonian Syriac, the Sinaiticus Syriac, the Armenian, the Sahidic Coptic, the Georgian version, some manuscripts of the Bahairic Coptic version, Didascalia, Ambrosiaster, Ephraem, the Apostolic Constitutions and Augustine. The Diatessaron is wrongly cited in the variant apparatus as a witness for the Alexandrian reading. The Arabic Diatessaron actually reads “seventy” (section 15). The TR is supported by codices א, A, C, E, G, H, K, L, N, W, X, Δ, Θ, Ξ, Π, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 28, 157, 180, 205, 565, 579, 597, 700, 892, 1006, 1009, 1010, 1071, 1195, 1216, 1230, 1241, 1242, 1243, 1253, 1292, 1342, 1344, 1365, 1424, 1505, 1546, 1646, 2148, 2174, the Byzantine manuscripts, the old Latin codices it^f, it^q and it^r1?, the Peshitta, the Harklean Syriac, the Palestinian Syriac, the Bohairic Coptic, the Gothic, the Ethiopic, the Slavic version, the Diatessaron, Marcion^{according to Tertullian}, Irenaeus^lat, Clement of Alexandria, Tertullian, Origen^gr, Origen^lat, Eusebius, Titus of Bostra, Basil, Ambrose, Jerome, Cyril of Alexandria, Theodoret and Theophylact. “Vid” should not be used for Ambrose as he especifically says “seventy” in his commentary on Luke. The quality of the collective witness for seventy is much better. In the absence of a parallel passage or any element in context pointing in any direction, it is more prudent to side with the external evidence in favor of “seventy”.

[5] NA-Text reads “δε” and renders “And”.

[6] NA-Text, P-Text, WPF³⁵ and M-Text read “εκβαλη” (second aorist instead of present), which is supported by papyrus 75, codices א, A, B, C, D, L, W, Θ, Ξ, Ψ, 0181, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33 and 700. The TR is supported by Theophylact. The Greek text has been adjusted following the NA-Text and the M-Text.

[7] NA-Text omits “εγω”. This is either a simplification of the text or the result of a parableptic error caused by visual homoeoteleuton (εγω αποστελλω, thus missing “εγω”).

[8] NA-Text and WPF³⁵ read “βαλλαντιον”, which is supported by codices א, B, D, Θ and some Byzantine manuscripts. The TR is supported by the Byzantine manuscripts and Theophylact. The spelling in the Greek text has been adjusted, following the NA-Text.

[9] NA-Text and WPF³⁵ read “μη”, which is supported by codices א, B, D and some Byzantine manuscripts. The TR is supported by codices A, C, Θ, the Byzantine manuscripts and Theophylact. “μη” is likely a harmonization to the previous occurrences of this word in this verse. The Byzantine text has preserved the harder reading and has been maintained in the text.

[10] NA-Text reads “εισελθητε” (second aorist active instead of present middle deponent/passive).

[11] NA-Text, P-Text and M-Text omit “μεν” (indeed), which is supported by papyrus 75, codices א, A, B, C, D, L, W, Ξ, Ψ, Θ, 0181^vid, both families of manuscripts ƒ¹ and ƒ¹³, minuscule 33 and the Byzantine manuscripts. The TR is supported by some Byzantine manuscripts and Theophylact. The text has then been adjusted following the NA-Text and the M-Text.

[12] NA-Text, P-Text, WPF³⁵ and M-Text omit the definite article “ο” before “son”, which is supported by codices א^c, B, D, Θ, the Byzantine manuscripts and Theophylact. The TR is supported by codex א*. The first and fifth editions of the Erasmus’ TR did not contain the definite article, which was kept by Stephanus. Beza added the article that appears in his 1598 revision of the TR, which was kept by Scrivener. The addition of the article by Beza is poorly supported. Therefore, the article has been removed following the NA-Text and the M-Text, thus reverting to the original reading in the first edition of the TR.

[13] NA-Text reads “επαναπαησεται”. Same verbal tense, different spelling.

[14] NA-Text omits “εστιν”.

[15] NA-Text, P-Text and M-Text omit “δ”, which is supported by codices א, B, D, Θ, the Byzantine manuscripts and Theophylact. The TR is supported by some Byzantine manuscripts. The addition of this conjunction is an internal harmonization reflecting either the similar structure of the beginning of verse 5 or verse 10. The conjunction has then been removed from the Greek text and the translation.

[16] NA-Text reads “εισελθητε” (second aorist active instead of present middle deponent/passive).

[17] NA-Text and P-Text add “εις τους ποδας” and renders “that clings to our feet” instead of “that clings to us”, which is supported by papyri 45 and 75, codices א, A, B, C, D, K, L, W, Θ, Ξ, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33, 579, 700, 892, 1241, 1424, 2542, the old Latin codices, the Syriac versions and the Diatessaron. The TR is supported by the Byzantine manuscripts, the old Latin codex it^f and Theophylact. There is no direct parallel passage to this missionary activity of the seventy. It is not clear why some Byzantine scribes decided to omit these three words, but looking at the evidence we can confidently say that they belong in the original text. Therefore, these words have been put back to the text, following the NA-Text.

[18] NA-Text and Vg-St omit “to you”, which is supported by papyri 45 and 75 codices א, B, D, L, Ξ, 0181, minuscules 1, 33, 579, 892, 1241, 1424, 2542, the Syriac Sinaiticus, the Curetonian Syriac, the Bohairic Coptic version and Marcion^{according to Tertullian}. The inclusion is supported by codices A, C, W, Θ, Ψ, family of manuscripts ƒ¹³, the Byzantine manuscripts, the old Latin codices it^f and it^l, the Peshitta, the Harklean Syriac, the Sahidic Coptic, some manuscripts of the Bohairic Coptic version, the Diatessaron and Theophylact. “to you” was likely added to the text to mimic the same wording in verse 9 that reads the very same “ηγγικεν εφ υμας η βασιλεια του θεου”. These words have then been removed from the Greek text and the translation following the NA-Text.

[19] NA-Text, Vg-St, WPF³⁵ and M-Text omit “δε”, which is supported by papyrus 45, codices codices A, B, the Byzantine manuscripts and the Diatessaron. The inclusion of the conjunction is supported by codices א, D, Θ, Ξ, minuscules 892, 1424, the old Latin codices it^f and it^q, part of the Bohairic Coptic version and Theophylact. This conjunction was possibly added here to improve the transition from one verse to the other. The conjunction has then been removed from the Greek text and the 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!