Luke 16:14-18 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 16

---

14. ηκουον δε ταυτα παντα [και] οι φαρισαιοι φιλαργυροι υπαρχοντες και εξεμυκτηριζον αυτον And the Pharisees, who were lovers of money, [also][1] heard all these things, and they scoffed at him.

15. και ειπεν αυτοις υμεις εστε οι δικαιουντες εαυτους ενωπιον των ανθρωπων ο δε θεος γινωσκει τας καρδιας υμων οτι το εν ανθρωποις υψηλον βδελυγμα ενωπιον του θεου [2] And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.

16. ο νομος και οι προφηται εως[3] ιωαννου απο τοτε η βασιλεια του θεου ευαγγελιζεται και πας εις αυτην βιαζεται “The law and the prophets were until John. Since then the kingdom of God is preached, and everyone is pressing into it.

17. ευκοπωτερον δε εστιν τον ουρανον και την γην παρελθειν η του νομου μιαν κεραιαν πεσειν But it is easier for heaven and earth to pass away than for one tittle of the law to fall.

18. πας ο απολυων την γυναικα αυτου και γαμων ετεραν μοιχευει και πας[4] ο απολελυμενην απο ανδρος γαμων μοιχευει “Everyone who divorces his wife and marries another commits adultery. And everyone who marries her who is divorced from her husband commits adultery.

---

[1] NA-Text and Vg-St omit “also”, which is supported by papyrus 75, א, B, D, L, Ψ, minuscules 579, 1241, 1242*, the old Latin codices (it^a), it^aur, it^b, it^c, it^d, it^e, it^f, it^ff2, itⁱ, it^l, it^q, it^r1, the Syriac Sinaiticus, the Curetonian Syriac, the Peshitta, the Sahidic Coptic, the Bohairic Coptic, the Armenian, the Georgian version, the Diatessaron, Origen, Cyprian and Jerome. The inclusion is supported by codices A, K, P, W, X, (Γ), Δ, Θ, Π, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 28, 565, 700, 892, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1242^c, 1253, 1344, 1365, 1546, 1646, 2148, 2174, the Byzantine manuscripts, the Gothic, the Harklean Syriac version and Theophylact. The omission is well supported, but it is hard to explain the presence of this word in manuscripts of different types like codices A, Θ and minuscule 892 without a parallel passage or a context to suggest the very same addition to all these scribes. But because of the good support for the omission, this word has been bracketed in the Greek text and the translation.

[2] NA-Text, P-Text, WPF³⁵ and M-Text omit “εστιν”, which is supported by papyrus 75, codices א, A, D, Θ, the Byzantine manuscripts and Theophylact. This word does not belong in the original text. It has been removed from the text following the NA-Text and the M-Text.

[3] NA-Text reads “μεχρι”. Those two adverbs can be used interchangeably.

[4] NA-Text and Vg-St omit “πας” and render “he who marries” instead of “everyone who marries”, which is supported by papyrus 75, codices B, D, L, minuscules 579, 1241, 2542, the old Latin codices, the Syriac Sinaiticus, the Curetonian Syriac and the Coptic versions. The variant apparatus cites Marcion^{according to Tertullian}, but it is misleading to quote Tertullian as a witness for the omission of the second “everyone”, because he omitted both the first and the second “everyone” in his treatment of Marcion’s challenge (Latin: “qui dimiserit uxorem suam, et aliam duxerit, adulterium committit: qui dimissam a viro duxerit, æque adulter est”, Against Marcion, book 4, chapter 34). The inclusion is supported by codices א, A, W, Θ, Ψ, minuscules 565, 700, 892, 1424, both families of manuscripts ƒ¹ and ƒ¹³, the Byzantine manuscripts, the Peshitta, the Harklean Syriac version and Theophylact. The inclusion of the word “everyone” preserves the harder reading. Scribes would have interpreted the first clause as a general statement for which “everyone” fits well, but for stylistic reasons it would have seemed better for them to be more specific in the second clause and refer to the man who is going to marry that divorced woman, thinking that the second “everyone” was possibly imported from the first clause. This omission is not safe.

----

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.

 

---

To God all the glory for the preservation of the scriptures! He reigns!