Luke 9:18-27 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 9

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18. και εγενετο εν τω ειναι αυτον προσευχομενον καταμονας συνησαν αυτω οι μαθηται και επηρωτησεν αυτους λεγων τινα με λεγουσιν οι οχλοι ειναι Now it happened that as he was praying alone, the disciples were with him, and he asked them, saying, “Who do the crowds say that I am?”

19. οι δε αποκριθεντες ειπον[1] ιωαννην τον βαπτιστην αλλοι δε ηλιαν αλλοι δε οτι προφητης τις των αρχαιων ανεστη And answering, they said, “‘John the Baptist,’ but others say, ‘Elijah,’ and others, that one of the old prophets has risen again.”

20. ειπεν δε αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε [2] πετρος ειπεν τον χριστον του θεου And he said to them, “But who do you say that I am?” And Peter answered, “The Christ of God.”

21. ο δε επιτιμησας αυτοις παρηγγειλεν μηδενι λεγειν[3] τουτο And strictly warning, he commanded them to tell this to no one,

22. ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα αναστηναι[4] saying, “The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day rise again.”

23. ελεγεν δε προς παντας ει τις θελει οπισω μου ερχεσθαι[5] απαρνησασθω[6] εαυτον και αρατω τον σταυρον αυτου καθ ημεραν και ακολουθειτω μοι And he said to all, “If anyone desires to come after me, let him deny himself and take up his cross daily[7], and follow me.

24. ος γαρ αν[8] θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την ψυχην αυτου ενεκεν εμου ουτος σωσει αυτην For whoever desires to save his life will lose it, but whoever will lose his life for my sake will save it.

25. τι γαρ ωφελειται ανθρωπος κερδησας τον κοσμον ολον εαυτον δε απολεσας η ζημιωθεις For what does it profit a man if he gains the whole world and loses or forfeits himself?

26. ος γαρ αν επαισχυνθη με και τους εμους λογους τουτον ο υιος του ανθρωπου επαισχυνθησεται οταν ελθη εν τη δοξη αυτου και του πατρος και των αγιων αγγελων For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory, and the glory of the Father, and of the holy angels.

27. λεγω δε υμιν αληθως εισιν τινες των ωδε[9] εστηκοτων[10] οι ου μη γευσωνται[11] θανατου εως αν ιδωσιν την βασιλειαν του θεου But I tell you truly, there are some standing here who will not taste death until they see kingdom of God.”

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[1] NA-Text reads “ειπαν”. Same verbal tense spelled differently.

[2] NA-Text and WPF³⁵ omit the definite article before the pornoun noun “Peter”, which is supported by codices א, B, Θ and some Byzantine manuscripts. The inclusion is supported by codex D, the Byzantine manuscripts and Theophylact. The support for the omission is better so it has been adopted in the Greek text, following the WPF³⁵, once the word order is slightly modified in the NA-Text.

[3] NA-Text and P-text read “λεγειν” (present instead of second aorist), which is supported by codices א, B, D, Θ and Origen (Commentary on the gospel of Matthew, book 12, Ch. 15). The present is supported by the Byzantine manuscripts and Theophylact. The present tense has been adopted in the Greek text, following the NA-Text.    

[4] M-Text reads “αναστηναι” (Robinson-Pierpont text only), which is supported by codices A, C, D, K, family of manuscripts ƒ¹, part of the Byzantine manuscripts, minuscule 565 and Justin Martyr (Dialogue with Trypho, Ch. 76). The TR is supported by codices א, B, Θ, part of the Byzantine manuscripts and Theophylact. The parallel passage in Matthew 16:21 reads “εγερθηναι” and Mark 8:31 reads “αναστηναι”. The wording here matches Matthew 16:21, which makes harmonization to Matthew more probable than to Mark that has a slightly different wording. Besides, the support for the Byzantine “αναστηναι” is more ancient and more widespread and has been adopted in the Greek text.

[5] NA-Text and P-Text read “ερχεσθαι” (presend middle/passive deponent instead of second aorist active), which is supported by codices א, B, D (ερχεσθε) and Θ. The aorist is supported by the Byzantine manuscripts and Theophylact. The present tense has been adopted in the Greek text, following the NA-Text.

[6] NA-Text reads “αρνησασθω”.

[7] M-Text and WPF³⁵ omit “daily”, which is supported by codices א¹, C, D, the Byzantine manuscripts, the old Latin codices, the Syriac Sinaiticus version and a marginal note in the Harklean Syriac version. The Sahidic Coptic version is divided. The inclusion is supported by papyrus 75, codices א*, א², A, B, K, L, W, Θ, Ξ, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33, 700, 892 and 2542, the old Latin codices it^aur and it^f, the Curetonian Syriac, the Peshitta, the Harklean Syriac and the Bohairic Coptic version. The omission of these two words is likely due to a scribal error caused by visual homoeoarcton (καθ ημεραν και, thus missing “daily”).

[8] M-Text and WPF³⁵ read “εαν”, which is supported by codex א and the Byzantine manuscripts. The TR is supported by codices B, D, Θ and Theophylact. No need of correction.

[9] NA-Text reads “αυτου”. Even though the parallel passages read “ωδε”, external evidence strongly suggests that “αυτου” is a local adjustment to the text. “ωδε” is widespread across all text types.

[10] M-text and WPF³⁵ read “εστωτων” (same verbal tense, different spelling), which is supported by codex D, Θ and the Byzantine manuscripts. The TR is supported by codices א, B and Theophylact. Both are well supported.

[11] M-text, P-Text, WPF³⁵ and NA-Text read “γευσωνται” (aorist subjunctive instead of future indicative), which is supported by codices א, B, D, the Byzantine manuscripts and Theophylact. The future tense is supported by codex Θ. The Greek text has been corrected following the NA-Text and the M-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!