The gospel according to Luke
Chapter 17
|
20. επερωτηθεις
δε υπο των φαρισαιων ποτε ερχεται η βασιλεια του θεου απεκριθη αυτοις και
ειπεν ουκ ερχεται η βασιλεια του θεου μετα παρατηρησεως And being asked by the Pharisees when the kingdom of God would
come, he answered them and said, “The kingdom of God does not come with observation; |
|
21. ουδε
ερουσιν ιδου ωδε η ιδου εκει ιδου γαρ η βασιλεια του θεου εντος υμων εστιν neither
will they say, ‘Lo, here!’ or, ‘Behold[1], there!’ for behold, the kingdom
of God is within you.” |
|
22. ειπεν
δε προς τους μαθητας ελευσονται ημεραι οτε επιθυμησετε μιαν των ημερων του
υιου του ανθρωπου ιδειν και ουκ οψεσθε And he said to the disciples, “The days will come when you will desire to see one
of the days of the Son of Man, and you will not see it. |
|
23. και
ερουσιν υμιν ιδου ωδε η[2] ιδου εκει μη απελθητε
μηδε διωξητε And
they will say to you, ‘Lo, here!’ or ‘Behold, there!’ Do not go away or
follow them, |
|
24. ωσπερ
γαρ η αστραπη η[3] αστραπτουσα εκ της υπο τον[4] ουρανον εις την υπ
ουρανον λαμπει ουτως εσται ο υιος του ανθρωπου εν τη ημερα αυτου for
as the lightning that flashes out of one part under heaven and shines to the other
part under heaven, so [5] shall the Son of Man be in
his day[6]. |
|
25. πρωτον
δε δει αυτον πολλα παθειν και αποδοκιμασθηναι απο της γενεας ταυτης But
first he must suffer many things and be rejected by this generation. |
|
26. και
καθως εγενετο εν ταις ημεραις [7] νωε ουτως εσται και εν
ταις ημεραις του υιου του ανθρωπου And
as it was in the days of Noah, so it will also be in the days of the Son of
Man. |
|
27. ησθιον
επινον εγαμουν εξεγαμιζοντο[8] αχρι ης ημερας εισηλθεν
νωε εις την κιβωτον και ηλθεν ο κατακλυσμος και απωλεσεν απαντας[9] They
were eating, drinking, marrying, being given in marriage until the day that
Noah entered the ark, and the flood came and destroyed them all. |
|
28. ομοιως
και ως[10] εγενετο εν ταις ημεραις
λωτ ησθιον επινον ηγοραζον επωλουν εφυτευον ωκοδομουν Likewise
as it was also in the days of Lot: they were eating, drinking, buying, selling,
planting, building; |
|
29. η
δε ημερα εξηλθεν λωτ απο σοδομων εβρεξεν πυρ και θειον απ ουρανου και
απωλεσεν απαντας[11] but
on the day that Lot went out from Sodom, it rained fire and brimstone from heaven
and destroyed them all. |
|
30. κατα
ταυτα[12] εσται η ημερα ο υιος του
ανθρωπου αποκαλυπτεται Even
so will it be on the day when the Son of Man is revealed. |
|
31. εν
εκεινη τη ημερα ος εσται επι του δωματος και τα σκευη αυτου εν τη οικια μη
καταβατω αραι αυτα και ο εν τω[13] αγρω ομοιως μη
επιστρεψατω εις τα οπισω On
that day, he who will be on the housetop and his goods in the house, let him
not go down to take them away. And likewise, he who is in the field, let him
not turn back. |
|
32. μνημονευετε
της γυναικος λωτ Remember
Lot’s wife! |
|
33. ος
εαν ζητηση την ψυχην αυτου σωσαι[14] απολεσει αυτην και ος
εαν[15] απολεση αυτην[16] ζωογονησει αυτην Whoever
seeks to save his life loses it, but whoever loses his life preserves it. |
|
34. λεγω
υμιν ταυτη τη νυκτι εσονται δυο επι κλινης μιας [17] εις παραληφθησεται[18] και ο ετερος αφεθησεται I
tell you, in that night there will be two in one bed. One will be taken and
the other will be left. |
|
35. δυο
εσονται αληθουσαι επι το αυτο η[19] μια παραληφθησεται[20] και η[21] ετερα αφεθησεται There will be two women grinding grain at the same place. The one will be taken and the other will be left. |
|
36. [δυο
εσονται εν τω αγρω ο εις παραληφθησεται και ο ετερος αφεθησεται] [There
will be two in the field. The one will be taken and the other will be left.”] [22] |
|
37. και
αποκριθεντες λεγουσιν αυτω που κυριε ο δε ειπεν αυτοις οπου το σωμα εκει
συναχθησονται[23] οι αετοι And answering, they said to him, “Where, Lord?” And he said to
them, “Where
the body is, there the vultures will be gathered.” |
[1] NA-Text omits “Behold”.
[2] NA-Text brackets “η” (or).
[3] NA-Text, Vg-St and P-Text omit
“η”
(that), which is supported by papyrus 75, codices א, B, L,
N, W, Γ, Θ, Ψ, both families of manuscripts ƒ1 and ƒ13, minuscules 579, 892, 1241
and 2542. The inclusion is supported by codices A, K, D, Δ, minuscules 565, 700, 1424,
the Byzantine manuscripts and Theophylact. If the relative pronoun was added to
improve the transition from the noun to the verb, it is hard to explain the
same idea showing up in manuscripts of different text types. This omission
though well supported, is not safe.
[4] NA-Text reads “υπο τον”,
which is supported by codices א, A, B, D and Θ.
The TR is supported by the Byzantine manuscripts and Theophylact. This reading
has been adopted in the Greek text.
[5] NA-Text, Vg-St, WPF35
and M-Text omit “also”, which is supported by papyrus 75, codices א, A, B,
D, E, G, H, K, L, W, X, Δ, Θ, Π, Ψ, 063, both families of
manuscripts ƒ1 and ƒ13, minuscules 28, 180, 205,
565, 579, 597, 700, 892, 1006, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241,
1242, 1243, 1253, 1292, 1342, 1344, 1365, 1424, 1505, 1546, 1646, 2148, 2174, the
Byzantine manuscripts, the old Latin codices ita, itaur, itb,
itc, itd, ite, itf, iti,
(itl), itq, itr1, its, the (Curetonian
Syriac), the (Syriac Sinaiticus), the Peshitta, the Harklean Syriac, the Sahidic
Coptic, the Bohairic Coptic, the Gothic, the Armenian, the Ethiopic, the Georgian
and the Slavic version, Ambrose, Maximus the Confessor and Vigilius. The
inclusion is supported by codex N and minuscule 157. This word evidently does
not belong in the original text. The conjunction has been imported from the “ουτως
εσται και”
in verse 26. It has been removed from the Greek text and the translation.
[6] NA-Text brackets “in his
day”. The omission of these words in some manuscripts is due to a scribal error
caused by visual homoeuteleuton (ανθρωπου εν τη
ημερα αυτου,
thus missing “in his day”).
[7] NA-Text, P-Text, WPF35
and M-Text omit the genitival article “του”, which is supported by
codices א, A, B, D, Θ and
the Byzantine manuscripts. The inclusion is supported by Theophylact. This article
evidently does not belong in the Greek text and has been removed from it.
[8] NA-Text reads “εγαμιζοντο”. Those two verbs can mean the
same thing in this context.
[9] NA-Text reads “παντας”. Same
meaning. Codex Sinaiticus agrees with the Byzantine “απαντας”.
[10] NA-Text and Vg-St read “καθως” (“even so”, Latin equivalent:
“sicut”), which is supported by papyrus 75, codices א, B, L, Ψ, family
of manuscripts ƒ13, minuscules 579, 1241, the old Latin codices and
Irenaeuslat(v.r.). The TR is supported by codices A, D, K, N, W, Γ, Δ, Θ, minuscules 565, 700,
892, 1424, 2542, family of manuscripts ƒ1, the Byzantine manuscripts,
the Syriac versions, Irenaeusarm, Irenaeuslat(v.r.) and Theophylact.
The TR is very well supported and stands in no need of correction.
[11] NA-Text reads “παντας”. Same meaning. Codex Sinaiticus
agrees with the Byzantine “απαντας”.
[12] NA-Text and P-Text read “τα αυτα”,
which is supported by codices א2, B, D, K, N, Ψ, minuscules
579 and 892. The TR is supported by codices papyrus 75vid, א*, A, L,
W, Θ, minuscules 565, 700, 1424, both families of manuscripts ƒ1 and ƒ13, the Byzantine manuscripts
and the old Latin manuscripts. Both forms are well supported and they can mean
nearly the same thing.
[13] NA-Text omits “τω”.
[14] NA-Text reads “περιποιησασθαι” (“preserve” instead of “save”). This is a local adjustment to the text,
reflected in some Alexandrian manuscripts.
[15] NA-Text reads “ος δ αν”.
Same meaning.
[16] NA-Text omits “αυτην”,
possibly removed to avoid superfluity in the text.
[17] M-Text, P-Text and WPF35
omit the definite article “ο”, which is supported by codices
A, D, K, L, N, W, Δ, Ψ, minuscules 565, 700, 1241,
1424, and the Byzantine manuscripts. The inclusion is supported by papyrus 75, codices
א, B, Θ, both families of manuscripts ƒ1 and ƒ13, minuscules 579, 892, 2542
and Theophylact. The addition of this article is likely an internal
harmonization to “ο ετερος” at the end of the verse and the presence of the article in a similar
structure in verse 36. The Byzantine text has preserved the harder reading.
Therefore, the omission has been adopted in the Greek text and the translation.
[18] NA-Text reads “παραλημφθησεται”. Same verbal tense, different spelling.
[19] M-Text, P-Text and WPF35
omit the definite article “η”, which is supported by codices A, K, L, N, W, Γ,
Δ, Ψ, minuscules
565, 700, 892, 1424 and the Byzantine manuscripts. The inclusion is supported by
papyrus 75, codices א1, B, D, Q, Θ, both families of manuscripts ƒ1 and ƒ13, minuscules 579, 1241, 2542
and Theophylact. The omission is due to harmonization to the previous verse
that omitted the definite article in the same place. The reading in the TR of
1894 stands as the best reading.
[20] NA-Text reads “παραληφθησεται”. Same verbal tense, different spelling.
[21] NA-Text reads “η δε”. Same
meaning.
[22] NA-Text, WPF35 and M-Text omit verse 36. The omission of this verse is supported by papyrus 75, codices א, A, B, E, G, H, K, L, N, Q, W, X, Δ, Θ, Π, Ψ, 063, family of manuscripts ƒ1, minuscules 28, 33, 157, 205, 565, 597, 892, 1009, 1010, 1079, 1195, 1216, 1241, 1242, 1292, 1342, 1365, 1424, 1505, the Byzantine manuscripts, the Sahidic Coptic, the Bohairic Coptic, the Gothic, the Ethiopicpp, the Georgian version, Basil, Jerome, Maximus the Confessor and Theophylact. The inclusion is supported by codex D, (family of manuscripts ƒ13 – “δυο εσονται εν τω αγρω· εις παραλημφθησεται η δε ετερα αφεθησετα”), minuscules 180, 579, 700, 1006, 1071c, 1071*, 1230, 1243, 1253, 1344, 1646, 2148, 2174, the old Latin codices ita, itaur, itb, itc, itd, (ite), itf, itff2, (iti), (itl), itq, itr1(vid), the Curetonian Syriac, the Syriac Sinaiticus, the Peshitta, the Harklean Syriac, the (Armenian), the EthiopicTH, the Slavic version, the Diatessaron, Ambrose, Augustine and Cyril of Alexandria. The collective witness of a diversity of good and early Greek manuscripts is eloquently against the inclusion of this verse. The Greek fathers Basil and Theophylact along with the Latin father Jerome also support the omission. On the other hand, the agreement of the Western codex D with the Byzantine minuscules 180, 597, the Caesarean minuscule 700 and minuscule 1071 offer a limited support from Greek manuscripts for the inclusion of this verse. Important versional evidence like the Peshitta, the Harklean Syriac and the Armenian version also support the inclusion. From those 3, the Harklean Syriac is the one that more closely reflects the Byzantine text and it includes the verse. The Latin fathers Ambrose in the 300’s, Augustine in the 300’s/400’s along with the Diatessaron, reflecting a text of the 100’s also support the inclusion. And Cyril of Alexandria is a witness to the existence of the verse even in Egypt in the early 400’s. The thesis that posits that this verse has been imported from Matthew 24:40 fails to explain the differences between the Markan and Lukan wording for this text. Matthew reads: “τοτε δυο εσονται εν τω αγρω ο εις παραλαμβανεται και ο εις αφιετα”. On the other hand, the omission is easily explained by a parableptic error “v. 35: “δυο εσονται… αφεθησεται” v. 36: “δυο εσονται… αφεθησεται”, thus missing verse 36). For these reasons, it is not prudent to remove this verse completely. This verse has been bracketed as a witness to the strength of the collective witness of the majuscules and good minuscules against it. The Complutensian Polyglot included this verse both in the Greek and Latin columns in 1514, which reads exactly like Scrivener’s TR. The first and the fifth editions of Erasmus TR did not included the verse. William Tyndale therefore did not include this verse in his English translation because he worked off Erasmus’ Greek text. Stephanus kept the omission in his revision in 1550. Beza added the verse in his 1598 revision, likely because of what he saw in codex D, the Complutensian Polyglot and the Latin vulgate. Martin Luther had added this verse, but this is because he used the vulgate for textual criticism in his translation of the bible into German. The puritans added the verse in 1560 in the Geneva bible, possibly inspired by the work of Martin Luther, the Complutensian Polyglot and the Latin vulgate, which was kept in the Bishops’ bible in 1568 that became the English reference for the translators of the King James bible in 1611, which added a marginal note stating: “This 36. verse is wanting in most of the Greek copies”. Lastly, textual critics from different perspectives tended to omit this verse in their compilations, Scholz and Antoniades being notable exceptions.
[23] NA-Text and P-Text read “και επισυναχθησονται”, thus adding “also”, which is supported by codices א, B, L, minuscules (579), 892, 1241, (2542), the old Latin codices (itaur), (itd), some Byzantine manuscripts and Theophylact. The TR is supported by codices A, D, W, Θ, Ψ, minuscules 565, 700, 1424, family of manuscripts ƒ1, (family of manuscripts ƒ13), the Byzantine manuscripts, some manuscripts of the Sahidic Coptic and part of the Bohairic Coptic version. Harmonization to Matthew 24:28 cannot fully explain the Byzantine reading because “πτωμα” has not been transferred to Luke. Besides, the TR is very well supported. It is not prudent to change the text here.
----
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. M-TextRP - Majority Text compiled by Maurice Robinson & William Pierpont;
6. M-TextHF - Majority Text compiled by Zane Hodges & Arthur Farstad;
7. Vg-St: Vulgate of Stuttgart;
8. WPF35: Wilbur Pickering-family 35;
9. P-Text: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.
10. 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.
---
To God all the glory for the preservation of the scriptures! He reigns!
