Luke 19:28-40 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 19

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28. και ειπων ταυτα επορευετο εμπροσθεν αναβαινων εις ιεροσολυμα And having said these things, he went on ahead, going up to Jerusalem.

29. και εγενετο ως ηγγισεν εις βηθφαγη[1] και βηθανιαν[2] προς το ορος το καλουμενον ελαιων απεστειλεν δυο των μαθητων αυτου[3] And it happened as he drew near Bethphage and Bethany, toward the mount that is called Olivet, that he sent two of his disciples,

30. ειπων[4] υπαγετε εις την κατεναντι κωμην εν η εισπορευομενοι ευρησετε πωλον δεδεμενον εφ ον ουδεις πωποτε ανθρωπων εκαθισεν [5] λυσαντες αυτον αγαγετε saying, “Go into the village across from you, in which, as you enter, you will find a colt tied, on which no one has ever sat. Untie it and bring it.

31. και εαν τις υμας ερωτα δια τι λυετε ουτως ερειτε αυτω[6] οτι ο κυριος αυτου χρειαν εχει And if anyone asks you, ‘Why are you untying it?’ say to him: ‘The Lord has need of it.’”

32. απελθοντες δε οι απεσταλμενοι ευρον καθως ειπεν αυτοις And going, those who were sent found it just as he had told them.

33. λυοντων δε αυτων τον πωλον ειπον[7] οι κυριοι αυτου προς αυτους τι λυετε τον πωλον And as they were untying the colt, its owners said to them, “Why are you untying the colt?”

34. οι δε ειπον οτι[8] ο κυριος αυτου χρειαν εχει And they said, “The Lord has need of it.”

35. και ηγαγον αυτον προς τον ιησουν και επιρριψαντες εαυτων[9] τα ιματια επι τον πωλον επεβιβασαν τον ιησουν Then they brought it to Jesus. And they threw their garments on the colt and sat Jesus on it.

36. πορευομενου δε αυτου υπεστρωννυον τα ιματια αυτων εν τη οδω And as he went, they spread their garments on the road.

37. εγγιζοντος δε αυτου ηδη προς τη καταβασει του ορους των ελαιων ηρξαντο απαν το πληθος των μαθητων χαιροντες αινειν τον θεον φωνη μεγαλη περι πασων ων ειδον δυναμεων And as he was now drawing near the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen,

38. λεγοντες ευλογημενος ο ερχομενος [10] βασιλευς εν ονοματι κυριου ειρηνη εν ουρανω και δοξα εν υψιστοις saying, “blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!”

39. και τινες των φαρισαιων απο του οχλου ειπον[11] προς αυτον διδασκαλε επιτιμησον τοις μαθηταις σου And some of the Pharisees from the multitude said to him, “Teacher, rebuke your disciples!”

40. και αποκριθεις ειπεν αυτοις λεγω υμιν οτι[12] εαν ουτοι σιωπησωσιν[13] οι λιθοι κεκραξονται[14] And answering, he said to them[15], “I say to you that if these were silent, the stones would cry out.”

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[1] M-Text, P-Text and WPF³⁵ read “βηθσφαγη”, which is supported by part of the Byzantine manuscripts. The TR is supported by codices א, A, B, D, Θ, Origen (commentary on the gospel of John, book 10, ch. 15) and Theophylact and has certainly preserved the original spelling of this word.

[2] NA-Text reads “βηθανια[ν]”, suggesting “βηθανια” as a possible reading here.

[3] NA-Text omits “αυτου” and renders “two of the disciples”.

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

[5] NA-Text adds “και” (And). Codex Sinaiticus agrees with the omission found in the Byzantine text and the Latin scriptures. Origen in the 200’s did not have this accretion in the text (commentary on the gospel of John, book 10, ch. 15).

[6] NA-Text omits “αυτω” (to him).

[7] NA-Text reads “ειπαν”. Same verbal tense, different spelling.

[8] NA-Text (“ειπαν οτι”), P-Text and Vg-St add “οτι” (Latin equivalent: “dixerunt quia”), which is supported by codices א, A, B, D, Θ, Origen (commentary on the gospel of John, book 10, ch. 15) and some Byzantine manuscripts. The omission is supported by codices Γ, Δ, the Byzantine manuscripts and Theophylact. The support for the inclusion is spread across all text types and is more ancient. This word was likely lost in the Byzantine transmission by a scribal error caused by parablepsis (οτι ο, thus missing “οτι”). This word has then been put back to the Greek text following the NA-Text.

[9] NA-Text reads “επιριψαντες αυτων”. Same meaning.

[10] NA-Text adds the definite article “ο” before “the king” on a very poor manuscript support.

[11] NA-Text reads “ειπαν”. Same verbal tense, different spelling.

[12] NA-Text omits “οτι”.

[13] NA-Text and Vg-St read “σιωπησουσιν” (future indicative instead of aorist subjunctive, Latin equivalent: “tacuerint”), which is supported by codices א, A, B, L, Δ and minuscule (1241). The subjunctive is supported by codices Γ, Δ, Π, Θ, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, the Byzantine manuscripts, Origen (commentary on the gospel of John, book 10, ch. 15), Didymus the Blind, Epiphanius and Theophylact. The TR is very well supported. Also, the future may be a scribal adjustment to the same verbal tense of the “κραξουσιν” in the future indicative.

[14] NA-Text reads “κραξουσιν” (future active instead of second future middle deponent).

[15] NA-Text omits “to them”.

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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. M-Text^RP - Majority Text compiled by Maurice Robinson & William Pierpont;

6. M-Text^HF - 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.

 

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