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I Appendices to St. Matthew's Gospel Matt. 15-20. Appendix 1

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I Appendices to St. Matthew's Gospel Matt. 15-20. Appendix 1 i Appendices to St. Matthew’s Gospel Matt. 15-20. Appendix 1: A Table of some instances where Scrivener’s Text does not represent the properly composed Received Text. 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 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. 15-20). Appendix 4: Scriptures rating the TR’s textual readings A to E. Appendix 5: Dedication Sermon (5 November 2009). 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. 17:9a, Scrivener reads, “ apo ” rather than “ ek .” Matt. 17:14b, Scrivener reads, “ auto” rather than “ auton .” Matt. 17:27b, Scrivener reads, “ anabanta ,” rather than “ anabainonta ” Matt. 18:6, Scrivener reads, “ epi ,” rather than “ peri .” Matt. 18:12b,13 Scrivener reads, “ ennenekontaennea ” (twice) rather than “ enenekonta ennea ” (twice). Matt. 18:28b, Scrivener reads, “ o ti ,” rather than “ ei ti .” Matt. 18:31b, Scrivener reads, “auton” rather than “ eauton.” Matt. 19:5b, Scrivener reads, “ ton patera ” rather than “ton patera [ autou ],” i.e., with square brackets indicating the usage or non-usage of “ autou ” is entirely optional. ii Matt. 19:5c, Scrivener reads, “proskollethesetai ,” rather than “[ pros ]kollethesetai ,” i.e., with square brackets indicating the usage or non-usage of the prefix “ pros ” is entirely optional. Matt. 19:9a, Scrivener reads, “ei me,” rather than “ me.” Matt.19:26, Scrivener adds “ esti ” to TR. Matt. 20:2, Scrivener reads, “ sumphonesas de ,” rather than, “ kai sumphonesas .” Matt. 20:3, Scrivener reads, “ ten triten,” rather than “ triten.” Matt. 20:4, Scrivener reads, “ kakeinois ,” rather than “kai ekeinois .” Matt. 20:5b, Scrivener reads, “ennaten,” rather than “enaten (ninth).” Matt. 21:11, Scrivener reads “Nazareth (Nazareth),” not “ Nazaret (Nazareth)” (discussed in revised Volume 1, at Matt. 4:13, Appendix 1). John 21:3, Scrivener reads “ anebesan (‘went up’)” rather than “ enebesan (‘entered into,’ AV & ASV),” discussed at Matt. 15:39a, infra . In my references to “trademarks,” infra , I remind the reader that these first originated from scribes in handwritten Byzantine Greek manuscripts. (A similar scribal phenomenon may also be found in the textual transmission history of the Old Testament Hebrew Masoretic Text.) Thus while I generally refer to various “trademark” readings which do not affect the meaning of the text as those of the neo-Byzantine textual analysts of the 16th and 17th centuries, since they adopted or continued such usage, it should also be understood that they were thereby continuing an older tradition. For while some of these changes that appear as minority Byzantine readings may have been “reconstructions” by a scribe following a paper fade / loss, they appear to have sometimes been created as a “scribal trademark.” Therefore, the adoption of such minority Byzantine readings mean that the neo-Byzantine selections in toto were unique to a particular neo-Byzantine text, or a particular neo-Byzantine text line. Matt. 15:39a (referring to John 21:3 where Scrivener is incorrect). As noted in the Preface (“Determining the representative Byzantine Text”), the eight gospel manuscripts specifically referred to in Elzevir’s Textual Apparatus (1624) would certainly not have constituted the full range of texts he consulted. E.g., he would have also considered the variants in Stephanus’s 1550 edition. Nevertheless, in Appendix 1, I may undertake a numbers count of just these eight manuscripts where I think it appropriate to do so. AT MATT. 15:39a, THE representative Byzantine text is fairly evenly divided between “eis (into)” after the reading of the TR (found in Scrivener’s text), Greek, “ enebe (‘he got into,’ indicative active aorist, 3rd person singular verb, from embaino),” e.g., Omega 045 (9th century) and S 028 (10th century)1; and “eis (into)” after the variant, 1 Swanson considers S 028 follows this reading, whereas Tischendorf thinks it probably does, but he is not certain. The manuscript is evidently difficult to read here. iii “anebe (‘he got up into,’ indicative active aorist, 3rd person singular verb, from anabaino),” e.g., W 032 (5th century), Sigma 042 (late 5th / 6th century), and Chrysostom 2. We cannot doubt that elsewhere in both St. Matthew’s Gospel and other parts of the NT, embaino (with the preposition eis / into,) is normatively used to describe those who enter or get into a boat / ship (Matt. 8:23; 9:1; 13:2; 14:22,32; Mark 4:1; 5:18; 6:45; 8:10,13; Luke 5:3; 8:22,37; John 6:17; Acts 21:6 – epebemen = epi + baino; cf. Acts 27:2 – epibantes = epi + baino). By contrast, anabaino is used in St. Matthew’s Gospel when Jesus “went up” from the water (Matt. 3:16), or “he went up into a mountain” (Matt. 5:1; 14:23). Elsewhere in the NT there are other non-boat uses e.g., going up to a location such as “Judea” (Luke 2:4), “a mountain” (Luke 9:28), “a sycomore tree” (Luke 19:4), or “Jerusalem” (John 2:13). To this there are only two prima facie exceptions, John 21:3 and Mark 6:51. At John 21:3, following the Greek text of e.g., Stephanus (1550), Scrivener’s text reads, “They went forth, and got up into (anebesan eis ) a ship.” This is a slim minority Byzantine reading 3, found in Codex Lambda 039 (Luke & John, 9th century), Lectionary 1968 (1544 A.D.)4, and the Greek writer, Cyril of Alexandria (d. 444). By contrast, the majority Byzantine reading at John 21:3 is, “They went forth, and entered into (enebesan eis ) a ship” (e.g., A 02, 5th century; N 022, 6th century; P 024, 6th century; & Lectionary 2378, 11th century 5). Of the eight gospel manuscripts specifically referred to in Elzevir’s Textual Apparatus (1624), by a majority of 7:1 (excluding Gospel manuscript: P2, Evangelistarium, Parham), the representative Byzantine reading, “ auton (him),” is referred to as the majority reading (found in Gospel manuscripts: i, Trinity College Cambridge, B. x. 17; v, Cambridge University, Mm. 6.9; w, Trinity College, Cambridge; L, Codex Leicestrensis; H, Harleian. 5598, British Museum; P, Evangelistarium, Parham 18; & z, Evangelistarium, Christ’s College, Cambridge, F. i. 8). 2 The MBT reading is regarded by Robinson and Pierpont as enebe; and the majority text reading is regarded by Hodges & Farstad as anebe. The vast majority of manuscripts used in von Soden’s K group by Pierpont for his Majority Text are Byzantine Text, and Pierpont in Green’s Majority Text Apparatus says, “the evidence is about evenly divided (40-60% support),” and “we cannot be certain which reading” is the majority (Greek) text reading. 3 The vast majority of manuscripts used in von Soden’s K group by Pierpont for his Majority Text are Byzantine Text, and Pierpont in Green’s Majority Text Apparatus says 0%-5% of all (Greek) manuscripts follow this reading. 4 Lectionary 1968, p. 210b. 5 Lectionary 2378, p. 121b. iv There is no good textual argument against the representative Byzantine reading at John 21:3, which must thus stand. The absence of any factor such as e.g., a reference to a ramp going up or a tall ship , means that the representative Byzantine reading, “enebesan (‘they entered,’ indicative active aorist, 3rd person plural verb, from embaino)6,” is as expected and natural at John 21:3, as is “ embantes (‘entering,’ masculine plural nominative, active aorist participle, from embaino) at John 6:17. Hence there is no warrant to depart from this and adopt the minority Byzantine reading. Certainly the reading of the AV is harmonious with this MBT reading, from which it may be conjectured (and disputed) that seemingly the AV translators shared my preference for the representative Byzantine reading. As a package deal, men like Stephanus of Geneva and the Elzevirs of Leiden were greater textual analysts than I, but with all due respect to them, I think they erred in following this minority Byzantine reading at John 21:3. Hence the first prima facie exception, John 21:3, must be eliminated, since upon closer examination it is found to conform with the other NT verses, supra , in reading, “entered into ( enebesan eis ) a ship.” At Mark 6:51 we read, Greek, “Kai (And) anebe (‘he went up,’ indicative active aorist, 3rd person singular verb, from anabaino) pros (unto) autous (them) eis (into) to (the) ploion (ship),” i.e., “and he went up into (anebe eis ) the ship” (AV). We cannot doubt that the text here is correct (MBT e.g., A 02, N 022, and Sigma 042). Here the distinction with the other passages about entering ships is that at Mark 6:51 Christ is specifically going up “unto them” i.e., stepping up onto the boat to reach his disciples from the lower point of the water line. On the one hand, it would be entirely correct to simply say here that Christ entered (embaino) the ship; although we are here given some extra detail, namely that “he went up … into” (anabaino + eis ) the ship.
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