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A Table of Some Instances Where Scrivener's i Appendices to St. Matthew’s Gospel Matt. 21-25. Appendix 1: A Table of some instances where Scrivener’s Text does not represent the Received Text of the Authorized Version. Appendix 2: Minor variants between Scrivener’s Text and the Majority Byzantine Text (MBT) [or another possible reading], including references to the neo-Alexandrian Text in those instances where the neo-Alexandrian Texts agree with the MBT in such an alternative reading to Scrivener’s Text; where such alternative readings do not affect, or do not necessarily affect, the English translation, so we cannot be certain which reading the AV translators followed. Appendix 3: Minor variants between the NU Text or MBT and Textus Receptus (or another relevant text and the TR) not affecting, or not necessarily affecting, the English translation (some more notable variants in Matt. 21-25.1 Appendix 4: Scriptures rating the TR’s textual readings A to E (Matt. 21-25). Appendix 5: Dedication Sermon for Volume 3 (2nd Thurs. in June - 9 June 2011). Appendix 6: Corrigenda to Former Volumes 1 & 2. Appendix 7: Queen’s Message on KJV: Queen Elizabeth II Flyer. Appendix 8: A Sermons’ Bonus. Appendix 1 A Table of some instances where Scrivener’s Text does not represent the properly composed Received Text. As seen by the following itemized instances, Scrivener’s Text is not, as it claims, the TR, although in general it is very close to the TR. Matt. 21:1a, Scrivener reads “ Bethphage (Bethphage),” not “ Bethsphage (Bethphage).” 1 From Vol. 3 onwards, after “Minor variants between the NU Text” and before “and Textus Receptus,” I add, “or MBT,” at Appendix 3; but otherwise this Appendix is the same as former volumes. ii Cf. Mark 11:1 & Luke 19:29. Matt. 21:11, Scrivener reads “Nazareth (Nazareth),” not “ Nazaret (Nazareth).” Matt. 21:14, Scrivener reads “ tuphloi (the blind) kai (and) “choloi (the lame),” not “choloi (the lame) kai (and) tuphloi (the blind).” Matt. 21:22a, Scrivener reads “osa an (whatsoever),” not “osa ean (whatsoever).” Matt. 21:41, Scrivener reads “ekdosetai (will let out)” not “ekdosetai (will let out).” Matt. 22:7, Scrivener reads “akousas (‘when … heard,’ word 4) de (‘But,’ word 2) o (‘the,’ word 1) basileus (‘king,’ word 3),” i.e., word order 4,2,1,3; rather than “ o (word 1) de (word 2) basileus (word 3) akousas (word 4),” i.e., word order 1,2,3,4. Matt. 22:9, Scrivener reads “osous an (as many as),” whereas the alternative reading of “ osous ean (as many as),” is just as possible; so the text should read, “ osous [e]an (as many as).” Matt. 22:37a, Scrivener reads “Iesous (Jesus) eipen (said),” rather than “Iesous (Jesus) ephe (said)” (see main commentary). Matt. 22:37b, Scrivener reads “te (‘the,’ untranslated) kardia (heart)” and “te (‘the,’ untranslated) psuche (soul),” rather than, “kardia (heart)” and “ psuche (soul).” Matt. 23:3a, Scrivener reads “ osa an (whatsoever),” not “osa ean (whatsoever).” Matt. 23:36a, Scrivener reads “ Amen (Verily) lego (I say) umin (unto you),” rather than, “Amen (Verily) lego (I say) umin (unto you) oti (-).” Matt. 23:36b, Scrivener reads “tauta (these things) panta (all),” not “panta (all) tauta (these things).” Matt. 23:37a, Scrivener reads “apokteinousa (killing),” rather than, “apoktenousa (killing).” Matt. 24:17b, Scrivener reads “ ti (anything),” rather than, “ta (‘the [things]’ = ‘anything’).” Matt. 24:20 Scrivener reads “ en (on) sabbato (the sabbath day),” rather than, “sabbato (on the sabbath day).” Matt. 24:33b, Scrivener reads “ panta (all) tauta (these things),” not “tauta (these things) panta (all).” Matt. 24:36a, Scrivener reads “tes (-) oras (hour),” not “ oras (hour).” Matt. 25:3b, Scrivener reads “lampadas (lamps) eauton (their),” not “ lampadas (lamps) auton (their).” Matt. 25:30, Scrivener reads “ ekballete (cast ye),” not “ ekbalete (cast ye).” Mark 11:1, Scrivener reads “ Bethphage (Bethphage),” not “ Bethsphage (Bethphage).” Luke 19:29, Scrivener reads “ Bethphage (Bethphage),” not “ Bethsphage (Bethphage).” (See commentary on Mark 11:1 & Luke 19:29 at Matt. 21:1a). AT MATT. 21:1a, the MBT reading is “ Bethsphage” (e.g., W 032, N 022, & Lectionary 2378); and this is similar in having an “n” (nu) added at the end in the minority Byzantine reading, “ Bethsphagen” (Lectionary 1968); although the reading of Lectionary 1968 once again reminds us of the difference between the clear-cut easy to read letters of the Greek alphabet in standard seminary Greek printed texts, as compared to the potential ambiguities of Greek letters in “the real world” of some of the iii manuscripts 2. However a minority Byzantine reading (e.g., Sigma 042, E 07, & H 013), found in Scrivener’s Text reads, “ Bethphage;” and this is also found in Erasmus (1516 & 1522) and Stephanus (1550). Von Soden (1913) says that inside his K group, the MBT has the support of the Kx and Kr subgroups, which in broad terms are about 68-72% of the K group; and hence Pierpont’s classification of this in Green’s Textual Apparatus as a “Level 1” rating i.e., “61-79% of all manuscripts” support this reading. Elzevir’s Textual Apparatus (1624) gives five out of eight clear instances of the MBT reading “Bethsphage” (Gospel manuscripts: i, Trinity College Cambridge, B. x. 17; v, Cambridge University, Mm. 6.9; w, Trinity College, Cambridge, B. x. 16; H, Harleian., 5598, British Museum; & P, Evangelistarium, Parham 18). The Latin Vulgate reads, “ Bethfage ,” as does old Latin ff2 (5th century), h (5th century), & g1 (8th / 9th century); and this spelling is also found in the Vulgate Codex of the Sangallensis Latin Diatessaron (9th century). The Latin spelling, “Bethphage,” is found in old Latin f (6th century), q (6th / 7th century), 1 (7th / 8th century), and c (12th / 13th century); and from the Latin support for this reading, it is manifested in the Clementine Vulgate (1592). 2 This variant form is found in neither Tischendorf nor von Soden, and to the best of my knowledge has not been previously documented; although with a similar final nu (“n”), Swanson refers to “ Bithsphagein ” (Minuscule 2, Byzantine text, 12th century) and “ Bithsphagen” (Minuscule 579, mixed text, 13th century). In the cursive script of Lectionary 1968, one could prima facie read this as “Bethsphageu,” “Bethsphageb,” or “Bethsphagen.” The final letter appears as an upside-down ∩ (i.e., like “U” without the small bars on top of this letter as printed in English script). That is because in this script, the upsilon looks like a “ υ” and may be joined to the previous letter on the top left, but due to handwriting imperfections may be joined lower. And both the beta and nu look like the standard seminary Greek mu “ µ” without the line curving on the bottom right as in the mu (subject to the exception referred to at the beginning of “Bethsphagen,” infra ); and while this is not always joined to the previous letter, sometimes it is, and so once again due to handwriting imperfections it could be prima facie either a “b” (beta) or “n” (nu). E.g., on this very same page 137a of Lectionary 1968, this letter formation is used as a beta (“ b”) at the beginning of this word, “Bethsphagen” in verse 1, although here the beta (“ b”) is joined to the following eta (“ e”), so that only context tells us it is not a mu (“ m”) i.e., “ µ;” and this letter formation is also used for both an upsilon (“ u”) in the “auton (of them)” of verse 3, and as a nu (“ n”) in the “ ten (-)” before “ apenanti (over against)” of verse 2. But wider considerations of general Greek contextual style here requires that this be a nu i.e., “Bethsphagen.” Thus the clear distinction we have in our standard seminary Greek printed scripts e.g., Scrivener’s Text, of a lower case beta (“b”) as “ β,” nu (“n”) as “ ν,” upsilon (“u”) as “ υ,” and mu (“m”) as “ µ,” is a clarity of style not necessarily found in handwritten cursive script manuscripts such as this one (which even on this page 137a further uses a multiplicity of other letter shapes for nu). iv The established English word, is “Bethphage,” and (while I have not studied its etymological history into English over the centuries,) it appears to have been derived with some reference to the general Latin pronunciation of the Vulgate, “Bethfage ,” and the spelling, “Bethphage,” found in both the Latin (old Latin, f, q, l, & c) and the Greek (e.g., E 07, G 011, S 028; Origen & Chrysostom). The significant point is that for we Anglophones, the name is “Bethphage,” and that is how we would render it if we were translating from the Latin a reading of, e.g., “ Behphage ” (old Latin aur) or “ Vethpagae ” (old Latin e), or if we were translating from the Greek a reading of e.g., St. Chrysostom’s “Bethsphage.” That is because such usage is established and no longer open to change. To change it now would be as pedantically silly as someone changing the OT’s “Jehovah” to something like “Yahweh,” or “Yahveh,” or “Yehwah,” on the basis it was purportedly “more accurate.” But what ignoramus of the English language would be so silly as to suggest to Anglophones that the Anglicized form of “Jehovah” should be changed on this nonsensical basis? In the words of the holy Apostle, St. Paul, “ye suffer fools gladly;” but only because “ye yourselves are wise” (II Cor. 11:19). Erasmus (1516 & 1522) reads in the left-hand side Greek column of the page, “Bethphage;” and in the right-hand side Latin column of the page, “ Betphage ,” with Erasmus’s Latin spelling being found in old Latin b (5th century), d (5th century), and ff1 (10th / 11th century).
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