Luke 13:22-35 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 13

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22. και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ[1] And he went on his way through cities and villages, teaching, and journeying toward Jerusalem.

23. ειπεν δε τις αυτω κυριε ει ολιγοι οι σωζομενοι ο δε ειπεν προς αυτους And one said to him, “Lord, are they few who are saved?” And he said to them,

24. αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν “Strive to enter through the narrow gate[2]. For I say you, many will seek to enter and will not be able.

25. αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε And once the master of the house has risen up and has shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, Lord[3], open to us!’ then he will answer and tell you, ‘I do not know you, where you are from.’

26. τοτε αρξεσθε λεγειν εφαγομεν ενωπιον σου και επιομεν και εν ταις πλατειαις ημων εδιδαξας Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’

27. και ερει λεγω[4] υμιν ουκ οιδα υμας[5] ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας[6] And he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of iniquity.’

28. εκει εσται ο κλαυθμος και ο βρυγμος των οδοντων οταν οψησθε αβρααμ και ισαακ και ιακωβ και παντας τους προφητας εν τη βασιλεια του θεου υμας δε εκβαλλομενους εξω In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves being thrown outside.

29. και ηξουσιν απο ανατολων και δυσμων και [7] βορρα και νοτου και ανακλιθησονται εν τη βασιλεια του θεου And they will come from the east and the west and the north and the south, and sit down in the kingdom of God.

30. και ιδου εισιν εσχατοι οι εσονται πρωτοι και εισιν πρωτοι οι εσονται εσχατοι And behold, some are last who will be first, and some are first who will be last.”

31. εν αυτη τη ημερα προσηλθον[8] τινες φαρισαιοι λεγοντες αυτω εξελθε και πορευου εντευθεν οτι ηρωδης θελει σε αποκτειναι On that same day, some Pharisees came, saying to him, “Go out and depart from here, for Herod wants to kill you.”

32. και ειπεν αυτοις πορευθεντες ειπατε τη αλωπεκι ταυτη ιδου εκβαλλω δαιμονια και ιασεις επιτελω[9] σημερον και αυριον και τη τριτη τελειουμαι And he said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I fulfill my end.

33. πλην δει με σημερον και αυριον και τη εχομενη πορευεσθαι οτι ουκ ενδεχεται προφητην απολεσθαι εξω ιερουσαλημ Nevertheless I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish outside of Jerusalem.’

34. ιερουσαλημ ιερουσαλημ η αποκτεινουσα[10] τους προφητας και λιθοβολουσα τους απεσταλμενους προς αυτην ποσακις ηθελησα επισυναξαι τα τεκνα σου ον τροπον ορνις την εαυτης νοσσιαν υπο τας πτερυγας και ουκ ηθελησατε “Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, but you were not willing!

35. ιδου αφιεται υμιν ο οικος υμων [ερημος] λεγω δε[11] υμιν οτι[12] ου μη με ιδητε εως αν ηξει οτε[13] ειπητε ευλογημενος ο ερχομενος wεν ονοματι κυριου Behold, your house is left to you desolate[14]. And [15] I say to you, you will not see me until the time comes when you say, ‘Blessed is he who comes in the name of the Lord!’”

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[1] NA-Text reads “ιεροσολυμα” (accusative singular feminine instead of indeclinable proper noun).

[2] NA-Text reads “door” (Gr.: “θυρας”). Several good witnesses read “door”, but this is likely a harmonization to verse 25 that reads “door”. If Byzantine scribes were harmonizing this verse to Matthew 7:13-14, they would likely have changed also “door” to “gate” in verse 25. The Byzantine text has preserved the harder reading and should not be chaged here. Also, the Latin scriptures have preserved a different word in verses 24 and 25 in line with the Byzantine text.

[3] NA-Text and Vg-St omit the second occurrences of “Lord”, which is supported by papyrus 75, codices א, B, L, 892 and the Sahidic Coptic. The Bohairic Coptic version is divided. The inclusion of the second “Lord” is supported by codices A, D, W, Θ, Ψ, 070, 0303, minuscules 565, 700, 1241, both families of manuscripts ƒ¹ and ƒ¹³, the Byzantine manuscripts, the old Latin codices, the Curetonian Syriac, the Peshitta, the Harklean Syriac and Theophylact. The support for the inclusion is better. The removal of the second “Lord” seems to be a local adjustment to the text in Egypt, or possibly an accidental removal of “Lord” by a parableptic error (κυριε κυριε, thus missing “Lord”). The fact that the vulgate is diverging from the old Latin codices may be showing Jerome’s correction of the Latin scriptures by the Alexandrian copies in his possession.

[4] NA-Text reads “λεγων” (participle instead of present tense).

[5] NA-Text brackets “υμας” (participle instead of present tense).

[6] NA-Text reads “εργαται αδικιας” by omitting the articles before “workers” and “iniquity”.

[7] M-Text, Vg-St and WPF³⁵ omit “απο” (from), which is supported by codices א, A, D, N, W, Δ, Θ, Ψ, family of manuscripts ƒ¹, the Byzantine manuscripts and the Harklean Syriac. The inclusion is supported by codices B, L, family of manuscripts ƒ¹³, minuscule 892 and the old Latin codices. Papyrus 75 and majuscule 070 add “from” and omit “and”. The support for the omission is very strong supported by a diversity of witnesses and has been adopted in the text.

[8] Or: “hour” (NA-Text, reading “ωρα προσηλθαν”), which is well supported and should be considered a possible and viable alternative reading.

[9] NA-Text reads “αποτελω”. Those two verbs can be used interchangeably.

[10] M-Text and WPF³⁵ read “αποκτενουσα” (same verbal tense, different spelling), which is supported by part of the Byzantine manuscripts. The TR is supported by papyrus 45, codices א, B, D, Θ (αποκτινουσα) and Theophylact. The TR is very well supported and stands in no need of correction.

[11] NA-Text brackets “δε” (and).

[12] NA-Text omits “οτι”.

[13] NA-Text reads “ηξει οτε” within brackets. M-Text (Robinson-Pierpont text only) and WPF³⁵ read “αν ηξει οτε”, which is supported by codices A, N, W, minuscules 28, 579 (ηξει οταν), 1009, 1216, 1242^mg, 1243, 1253, 1342, 1424, part of the Byzantine manuscripts, Marcion and Cyril of Jerusalem. The TR is supported by codices E, G, H, Ψ, minuscules 180, 565, 597, 700, 1006, 1195, 1230, 1292, 1344, 1365, 1505, 1646, 2174 and part of the Byzantine manuscripts. Codex D also reads “ηξει”. Even though there is some risk of itacism in the Byzantine text, its reading has been adopted over the TR due to the quality of the witnesses on its side.

[14] NA-Text and Vg-St omit “desolate”. The Clementine vulgate disagrees with the vulgate of Stuttgart by including the word “deserta”. The omission is supported by papyri 45^vid and 75, codices א, A, B, K, L, W, Γ, family of manuscripts ƒ¹, minuscules 565, (579), 597, 1006, 1010, 1243, 1292, 2542, part of the Byzantine manuscripts, the old Latin codices it^aur, it^e, it^ff2, itⁱ, the Syriac Sinaiticus, the Sahidic Coptic, the Armenian, the Slavic version, Irenaeus^lat(v.r.), Epiphanius and Augustine. The Bohairic Coptic version is divided. The inclusion is supported by codices D, E, G, H, N, Δ, Θ, Ψ, family of manuscripts ƒ¹³, minuscules 28, 33, 157, 180, 205, 700, 892, 1071, 1241, 1342, 1424, 1505, part of the Byzantine manuscripts, the old Latin codices it^a, it^b, it^c, it^d, it^f, it^l, it^q, it^r1, the Curetonian Syriac, the Peshitta, the Harklean Syriac, Georgian version, Irenaeus^lat and Theophylact. The support is very strong on both sides. The inclusion of the word “desolate” may be due to harmonization to the parallel passage in Matthew 23:38. The omission here could also be due to harmonization to Matthew 23:38 as some witnesses like codices B, L and the Sahidic Coptic version omit this word in Matthew. But the same harmonization to the parallel passage in Matthew cannot explain the omission in Byzantine witnesses. Nevetheless, the fact that there was an omission of this word in Matthew 23:38 where the support is very strong for the inclusion of this word, is indicative of scribal editing of the text for whatever reason that was not clear to textual critics of the 19^th and 20^th centuries. It is more prudent therefore to bracket this word and leave it in the translation.

[15] NA-Text, Vg-St, P-Text, WPF³⁵ and M-Text omit “truly”, which is supported by papyri 45 and 75, codices א, A, B, D, L, W, Θ, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, minuscule 2542, the Byzantine manuscripts, the old Latin codices, the (Peshitta), the Harklean Syriac, the Curetonian Syriac version, the Bohairic and the Sahidic Coptic versions and Cyril of Alexandria. The inclusion is supported by Theophylact. It is evident that this word does not belong in the text. It was added to conform the opening of this sentence to a common expression in the gospels. This word has been removed from the text, 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!