Luke 13:10-21 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 13

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10. ην δε διδασκων εν μια των συναγωγων εν τοις σαββασιν Now he was teaching in one of the synagogues on the Sabbath.

11. και ιδου γυνη ην[1] πνευμα εχουσα ασθενειας ετη δεκα και[2] οκτω και ην συγκυπτουσα και μη δυναμενη ανακυψαι εις το παντελες And behold, there was a woman who had a spirit of infirmity for eighteen years and was bent over and could not fully lift herself up.

12. ιδων δε αυτην ο ιησους προσεφωνησεν και ειπεν αυτη γυναι απολελυσαι της ασθενειας σου And when Jesus saw her, he called her and said to her, “Woman, you are freed from your infirmity.”

13. και επεθηκεν αυτη τας χειρας και παραχρημα ανωρθωθη και εδοξαζεν τον θεον And he laid his hands on her, and immediately she stood up straight and she glorified God.

14. αποκριθεις δε ο αρχισυναγωγος αγανακτων οτι τω σαββατω εθεραπευσεν ο ιησους ελεγεν τω οχλω [3] εξ ημεραι εισιν εν αις δει εργαζεσθαι εν αυταις[4] ουν ερχομενοι θεραπευεσθε και μη τη ημερα του σαββατου But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the multitude, “There are six days in which it is right to work. Therefore come on those days and be healed, and not on the Sabbath day!”

15. απεκριθη δε αυτω ο κυριος και ειπεν υποκριται[5] εκαστος υμων τω σαββατω ου λυει τον βουν αυτου η τον ονον απο της φατνης και απαγαγων ποτιζει And[6] the Lord answered him and said, “Hypocrites! Does not each one of you loose his ox or his donkey from the stall on the Sabbath and lead it away to give it water?

16. ταυτην δε θυγατερα αβρααμ ουσαν ην εδησεν ο σατανας ιδου δεκα και οκτω ετη ουκ εδει λυθηναι απο του δεσμου τουτου τη ημερα του σαββατου And ought not this woman, being a daughter of Abraham whom Satan has bound, lo, for eighteen years, be set free from this bondage on the Sabbath day?”

17. και ταυτα λεγοντος αυτου κατησχυνοντο παντες οι αντικειμενοι αυτω και πας ο οχλος εχαιρεν επι πασιν τοις ενδοξοις τοις γινομενοις υπ αυτου And as he said these things, all his adversaries were put to shame. And all the multitude rejoiced for all the glorious things that were done by him.

18. ελεγεν δε τινι ομοια εστιν η βασιλεια του θεου και τινι ομοιωσω αυτην And[7] he said, “What is the kingdom of God like? And to what shall I compare it?

19. ομοια εστιν κοκκω σιναπεως ον λαβων ανθρωπος εβαλεν εις κηπον εαυτου και ηυξησεν και εγενετο εις δενδρον μεγα και τα πετεινα του ουρανου κατεσκηνωσεν εν τοις κλαδοις αυτου It is like a grain of mustard seed that a man took and sowed in his own garden, and it grew and became a large[8] tree, and the birds of the air nested in its branches.”

20. και παλιν ειπεν τινι ομοιωσω την βασιλειαν του θεου And[9] again he said, “To what shall I compare the kingdom of God?

21. ομοια εστιν ζυμη ην λαβουσα γυνη ενεκρυψεν[10] εις αλευρου σατα τρια εως ου εζυμωθη ολον It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.”

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[1] NA-Text omits “ην”.

[2] NA-Text omits “και”.

[3] NA-Text adds “οτι”.

[4] NA-Text reads “αυταις”, which is supported by papyri 45 and 75, codices א, A, B, L, N, W, Ψ, 070, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 579 and 892. The TR is supported by codices D, Θ, the Byzantine manuscripts and Theophylact. The NA-Text is very well supported and its reading has been adopted in the Greek text.

[5] NA-Text, Vg-St, WPF³⁵ and M-Text read “υποκριται” (“hypocrites” instead of “hypocrite”), which is supported by codices א, A, B, Θ and the Byzantine manuscripts. The TR is supported by papyrus 45, codex D, Cyril of Alexandria and Theophylact. Both are well supported, but the plural has been preferred in the text for the quality of the witnesses in its favor. The text has been adjusted to read like the NA-Text and the M-Text.

[6] NA-Text and Vg-St read “And”, which is supported by papyrus 45, codices א, B, D, the Diatessaron and Theophylact. The TR is supported by codices A, Θ and the Byzantine manuscripts. The support for “and” is more ancient and more widespread and has been adopted in the Greek text.

[7] NA-Text and Vg-St read “Therefore”, which is supported by papyrus 45, codices א and B. “And” is supported by codices A, D, Θ, the Byzantine manuscripts and Theophylact. The TR is well supported and stands in no need of correction.

[8] NA-Text omits “large”. The inclusion of this word is very well supported by a diversity of witnesses including papyrus 45, codices A, W, Θ, Π, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 28, 33, 157, 565, 700, 1424, 1505 and Theophylact.

[9] M-Text, WPF³⁵ and P-Text omit “And”, which is supported by codex A, the Byzantine manuscripts and Theophylact. The TR is supported by papyrus 45, codices א, B and Θ. Codex D has a deviant reading and cannot be used as a witness to the original text here. The vulgate of Stuttgart, the Clementine vulgate and the Latin column in the Complutensian Polyglot also add the conjunction which is indicative of the presence of a conjunction in the collective witness of the Western text, though this inclusion might also be reflecting Jerome’s correction of the Latin vulgate with Alexandrian manuscripts. Luke used “again” only here and in Luke 23:20 in which he added a transitioning conjunction. This Alexandrian reading has been maintained in the text, but if a diversity of witnesses is found in support of the Byzantine omission, the omission can be adopted in the text.

[10] NA-Text reads “[εν]εκρυψεν” and suggests “εκρυψεν” as a possible alternative. Though possible, the support for “ενεκρυψεν” is much better. Besides, “εκρυψεν” may be the result of a parabletic error (εν-εκρυψεν, thus missing “εν”). The diorthotes might have easily overlooked it since the resulting verb is similar.

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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!