Luke 20:9-18 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 20

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9. ηρξατο δε προς τον λαον λεγειν την παραβολην ταυτην ανθρωπος [τις] εφυτευσεν αμπελωνα και εξεδοτο[1] αυτον γεωργοις και απεδημησεν χρονους ικανους And he began to tell the people this parable: “A [certain][2] man planted a vineyard and rented it out to farmers and went into another country for a long time.

10. και εν[3] καιρω απεστειλεν προς τους γεωργους δουλον ινα απο του καρπου του αμπελωνος δωσιν[4] αυτω οι δε γεωργοι δειραντες αυτον εξαπεστειλαν κενον And when the time came, he sent a servant to the farmers that they might give him from the fruit of the vineyard. But the farmers beat him and sent him away empty-handed.

11. και προσεθετο πεμψαι ετερον δουλον οι δε κακεινον δειραντες και ατιμασαντες εξαπεστειλαν κενον And he sent yet another servant, and they also beat him and treated him shamefully, and sent him away empty-handed.

12. και προσεθετο πεμψαι τριτον οι δε και τουτον τραυματισαντες εξεβαλον And he sent yet a third, and they also wounded him and cast him out.

13. ειπεν δε ο κυριος του αμπελωνος τι ποιησω πεμψω τον υιον μου τον αγαπητον ισως τουτον ιδοντες εντραπησονται Then the lord of the vineyard said, ‘What shall I do? I will send my beloved son. Perhaps when they see him[5] they will respect him.’

14. ιδοντες δε αυτον οι γεωργοι διελογιζοντο προς εαυτους λεγοντες ουτος εστιν ο κληρονομος αποκτεινωμεν αυτον ινα ημων γενηται η κληρονομια “But when the farmers saw him, they reasoned among themselves[6], saying, ‘This is the heir. [7] Let us kill him, that the inheritance may be ours.’

15. και εκβαλοντες αυτον εξω του αμπελωνος απεκτειναν τι ουν ποιησει αυτοις ο κυριος του αμπελωνος Then they cast him out of the vineyard and killed him. What then will the lord of the vineyard do to them?

16. ελευσεται και απολεσει τους γεωργους τουτους και δωσει τον αμπελωνα αλλοις ακουσαντες δε ειπον[8] μη γενοιτο He will come and destroy these farmers and give the vineyard to others.” And when they heard that, they said, “May that never be!”

17. ο δε εμβλεψας αυτοις ειπεν τι ουν εστιν το γεγραμμενον τουτο λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας But he looked at them and said, “Then what is this that is written, ‘The stone which the builders rejected was made the cornerstone’?

18. πας ο πεσων επ εκεινον τον λιθον συνθλασθησεται εφ ον δ αν πεση λικμησει αυτον Everyone who falls on that stone will be broken to pieces, but on whomever it shall fall, it will crush him.”

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[1] NA-Text reads “εξεδετο”. Same verbal tense, different spelling.

[2] NA-Text brackets “certain”. M-Text and WPF³⁵ omit it. The omission is supported by codices א, B, C, D, E, G, H, K, L, N, Q, Δ, Π, Ψ, family of manuscripts ƒ¹, minuscules 28, 33, 180, 205, 565, 579, 597, 700, 892, 1006, 1009, 1010, 1079, 1216, 1230, 1242, 1243, 1253, 1292, 1342, 1424, 1546, 1646, 2174, the Byzantine manuscripts, the old Latin manuscripts it^aur, it^a, it^c, it^d, it^e, it^f, it^ff2, itⁱ, it^l, and it^q, the Sahidic Coptic, the Bohairic Coptic, the Gothic, the Ethiopic, the Slavic version, Origen, Ambrose and Augustine. The inclusion is supported by codices A, W, Θ, family of manuscripts ƒ¹³, minuscules 157, 1071, 1195, 1241, 1344, 1365, 1505, 2148, 2542, the old Latin codex (it^r1), the Curetonian Syriac, the Syriac Sinaiticus, the Peshitta, the Harklean Syriac, the Armenian, the Georgian version, the Armenian Diatessaron, Cyril of Jerusalem, Theodoret and Theophylact. The omission could be due to harmonization to the parallel passage in Mark 12:1 or inclusion by harmonization to Matthew 21:33 in part of the Byzantine manuscripts or the common use of the Lukan “a certain man” (see Luke 10:25, 10:30, 14:2, 14:16, 15:11, 16:1, 16:19, 18:35 and 19:12). The collective witness of the Greek and Latin manuscripts is stronger on the side of omission, being more ancient and more widespread. Scholz, Griesbach, Wordsworth, Lachmann, Tregelles, Tischendorf, Alford, Hort, Baljon and von Soden have all concluded that the word “τις” does not belong in the original text. Natural addition due to the common usage of the word in Luke is a possible explanation, but it is hard to see how scribes in different transmission lines would have had the same idea apart from an immediate context and with the parallel passages pointing each one in a different direction. On top of that, a parableptic error cannot be ruled out (ανθρωπος τις, thus missing “certain”). Therefore, it is more prudent to bracket this word in the Greek text and the translation, following the NA-Text.

[3] NA-Text omits “εν”.

[4] NA-Text and P-Text read “δωσουσιν” (future indicative instead of second aorist subjunctive), which is supported by codices א, A, B, L, Q, family of manuscripts ƒ¹³, minuscules 33, 579, (892), 1241 and 2542. The TR is supported by codices C, D, W, Θ, Ψ, minuscules 565, 700, 1424, family of manuscripts ƒ¹, the Byzantine manuscripts and Theophylact (επιδωσιν). Both are well supported and those verbal tenses can be used interchangeably to signify the same thing.

[5] NA-Text omits “when they see him” (Gr.: “ιδοντες”).

[6] NA-Text reads “with one another”.

[7] NA-Text and Vg-St omit “come”, which is supported by codices A, B, K, N, Q, W, Ψ, family of manuscripts ƒ¹, minuscule 2542, the Diatessaron and the old Latin codices. The Sahidic Coptic version is divided. The inclusion is supported by codices א, C, D, L, Θ, family of manuscripts ƒ¹³, minuscules 33, 565, 579, 700, 892, 1241, 1424, the Byzantine manuscripts, the Syriac Sinaiticus, the Curetonian Syriac, the Peshitta, the Harklean Syriac, the Bohairic Coptic version and Theophylact. This word was likely added here from the parallel passages in Matthew 21:38 and Mark 12:7. It has been removed from the Greek text and the translation following the NA-Text.

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

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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!