Differences in Matthew 1-10
Between Westcott & Hort’s 1881 Greek
text
and the 26th/27th edition of Nestle-Aland
Highlighted readings are adopted readings not read by B, ﬡ, or D, and which are not bracketed.
● 1:9 – NA
reads Αχαζ, agreeing with B, instead of Hort’s Αχας, which agrees with ﬡ.
● 1:18 – NA removes the brackets that Hort
placed around Ιησου, which is included by ﬡ. (B has a transposition.)
● 1:24 – NA removes the brackets that Hort
placed around ο (before Ιωσηφ), solidifying the reading of B.
● 1:25 – NA removes the brackets that Hort
placed around ου (before ετεκεν). The
word is absent in B but present in ﬡ.
● 3:2 – The opening word και, absent from B and ﬡ, has been adopted, in brackets.
● 3:7 – αυτου, after βαπτσμα, has been adopted,
although it is absent in B and À.
● 3:14 –
Ιωαννης has been added, although it is absent in B and ﬡ. Inclusion is supported by
P96.
● 3:15 – NA reads προς αυτον (with P64
and ﬡ) instead of αυτω (with P96
and B).
● 3:16 – NA
reads αυτω, in brackets, although the word is absent from B and ﬡ.
● 3:16 – NA
reads το, in brackets, before πνευμα, although the word is absent from B and ﬡ.
● 3:16 – NA
reads του, in brackets, after πνευμα, although the word is absent from B and ﬡ.
● 3:16 – NA
includes και, in brackets, before ερχόμενον, although the word is absent from B
and ﬡ.
● 4:1 – The
brackets that Hort placed around ο (before Ιησους) have been removed. The article is in ﬡ but not in B.
● 4:3 –
Where Hort had ειπον (after θεου), agreeing approximately with ﬡ (which reads ειποιν), NA reads ειπε,
agreeing with B.
● 4:16 – Instead of σκότια (supported by B), NA
reads σκότει (supported by ﬡ).
● 4:24 – NA includes και, in brackets, after
συνεχομένος. (The word is absent from B
but present in ﬡ.)
● 5:1 – NA
removes the brackets around αυτω, which is not in B but present in ﬡ.
● 5:9 – NA
removes the brackets around αυτοι, which is not in ﬡ but present in B.
● 5:11 – NA added brackets around ψευδόμενοι.
● 5:18 – NA removes the brackets around αν,
which is not in B but present in ﬡ.
● 5:28 – NA removes the brackets around αυτην,
which is not in ﬡ but present in B.
● 5:32 – NA removes the brackets around the
final phrase of the verse.
● 6:8 – NA
does not include ο θεος, which was bracketed by Hort. Inclusion is supported by B; non-inclusion is
supported by À.
● 6:15 – After ανθρώποις, Hort included τα
παραπτωματα αυτων in brackets, supported by B and Byz, but NA does not
include the phrase. (Non-inclusion is
supported by ﬡ.)
● 6:21 – NA removes the brackets around και,
which is not in B but present in ﬡ.
● 6:33 – NA
includes του θεου in brackets. ﬡ does
not have the phrase; B has, instead, των ουρανων.
● 7:9 – NA
includes εστιν, which is not in B but present in ﬡ.
● 7:13 – NA includes η πυλη, which is not in ﬡ but present in B.
● 7:14 – NA reads τι at the beginning of the
verse, instead of Hort’s οτι (supported by ﬡ)
or οτι δε (supported by B).
● 7:18 – NA adopts ποιειν, agreeing with B,
instead of Hort’s ενεγκειν, which agrees with ﬡ.
● 7:24 – NA removes the brackets around τούτους,
which is not in B but present in ﬡ.
● 8:7 – NA
includes και at the beginning of the verse; the word is not in B but present in
ﬡ.
● 8:8 – NA reads και αποκριθεις instead of αποκριθεις
δε, which is supported by B and ﬡ.
● 8:9 – NA does not include τασσομενος, which Hort
included in brackets. Inclusion is
supported by B and ﬡ.
● 8:13 – NA
includes αυτου, in brackets, after παις, although non-inclusion is supported by
B and ﬡ.
● 8:21 – NA
includes αυτου, in brackets, after μαθητων, although non-inclusion is supported
by B and ﬡ.
● 8:23 – NA includes το before πλοιον; inclusion
is supported by B; non-inclusion is supported by ﬡ.
● 9:4 – NA
adopts ιδων instead of Hort’s ειδως. B
reads ειδως; ﬡ reads ιδων.
● 9:6 – NA
adopts εγερθεις instead of Hort’s εγειρε.
B reads εγειρε; ﬡ reads
εγερθεις.
● 9:14 – NA
includes πολλα, in brackets; B and ﬡ
support non-inclusion.
● 9:18 – NA removes the brackets around εις,
which is not in ﬡ but is included in
B.
● 9:18 – NA
reads ελθων instead of Hort’s προσελθων, which is supported by B and ﬡ.
● 9:19 – NA reads ηκολούθησεν, agreeing with B,
instead of Hort’s ηκολούθει, which agrees with ﬡ.
● 9:27 – NA includes, in brackets, αυτω, agreeing
with ﬡ, instead of Hort’s
non-inclusion which agrees with B.
● 9:27 – NA reads υιος, agreeing with B, instead
of Hort’s υιε which agrees with ﬡ.
● 9:32 – NA
reads ανθρωπον, although non-inclusion is supported by B and ﬡ.
● 9:34 – NA removes the brackets around the
verse.
● 10:13 –
NA, after the second occurrence of ειρηνη υμων, reads προς instead of εφ. B and ﬡ
support εφ.
● 10:23 – NA, after πολεις, removes the brackets
around του, which is not included by B but is present in ﬡ.
● 10:23 –
NA includes αν, which B and ﬡ do not
include.
● 10:28 – NA reads, as the third word in the
verse, φοβεισθε, agreeing with ﬡ,
instead of Hort’s φοβεθητε which agrees
with B.
● 10:28 – NA reads αποκτεννοντων, agreeing with ﬡ, instead of Hort’s αποκτεινοντων, which
agrees with B.
● 10:32 – NA adds brackets around τοις, which is
included by B but not by ﬡ.
● 10:33 – NA adopts δ’ αν, agreeing with ﬡ, instead of Hort’s δε.
● 10:33 – As in the previous verse, NA adds
brackets around τοις, which is included by B but not by ﬡ.
_______________
2 comments:
Thank you, Dr. Snapp, for a thorough and logical introduction to this science of textual criticism from the standpoint of Reasoned Eclecticism. I have only a very basic acquaintance with NT Greek, but this debate is helpful for my self-study.
I have also been blessed by the Robinson-Pierpont 2005 Byzantine Textform NT. It would be very enlightening, I think, to have access to a critical test of the Byzantine Textform utilizing a Reasoned Eclecticism approach and along the lines of NA/27? Has anyone published such an effort?
Mike Singer
Sterling, CO USA
Michael K. Singer,
I think a "critical text of the Byzantine Textform" would be an interesting project; if it were to incorporate very many Alexandrian readings, though, it wouldn't be the Byzantine Textform any more. A while back I prepared compiled base-texts of Matthew and Mark and Philemon and Jude, but only for Mark did I provide an apparatus. (It remains online at http://www.textexcavation.com/marcanarchetypescans.html .
You might find the Evangelical Heritage Version intriguing; its base-text is eclectic but it takes the Byzantine Textform seriously. But it's an English translation, not a Greek compilation.
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