EUAGGELION KATA MAQQAION

Mat. 4:1-11. The Temptation of Christ

1 Tote o IhsouV anhcqh eiV thn erhmon upo tou pneumatoV, peirasqhnai upo tou diabolou. 2 kai nhsteusaV hmeraV tesserakonta kai nuktaV tesserakonta usteron epeinasen. 3 kai proselqwn o peirazwn eipen autw, ei uioV ei tou qeou, eipe ina oi liqoi outoi artoi genwntai. 4 o de apokriqeiV eipen, gegraptai, ouk ep artw monw zhsetai o anqrwpoV, all en panti rhmati ekporeuomenw dia stomatoV qeou. 5 tote paralambanei auton o diaboloV eiV thn agian polin, kai esthsen auton epi to pterugion tou ierou, 6 kai legei autw, ei uioV ei tou qeou, bale seauton katw: gegraptai gar oti toiV aggeloiV autou enteleitai peri sou kai epi ceirwn arousin se, mhpote proskoyhV proV liqon ton poda sou. 7 efh autw o IhsouV, palin gegraptai, ouk ekpeiraseiV kurion ton qeon sou. 8 palin paralambanei auton o diaboloV eiV oroV uyhlon lian, kai deiknusin autw pasaV taV basileiaV tou kosmou kai thn doxan autwn, 9 kai eipen autw, tauta soi panta dwsw ean peswn proskunhshV moi. 10 tote legei autw o IhsouV, upage, + Satana: gegraptai gar, kurion ton qeon sou proskunhseiV kai autw monw latreuseiV. 11 tote afihsin auton o diaboloV, kai idou aggeloi proshlqon kai dihkonoun autw.

1 Then was Jesus led up by the Spirit into the wilderness to be tempted by the devil. 2 And when he had fasted forty days and forty nights, he afterward hungered. 3 And the tempter came and said unto him, If thou art the Son of God, command that these stones become loaves of bread. 4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5 Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple, 6 and saith unto him, If thou art the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and, On their hands they shall bear thee up, Lest thou dash thy foot against a stone. 7 Jesus said unto him, Again it is written, Thou shalt not make trial of the Lord thy God. 8 Again, the devil taketh him unto an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; 9 and he said unto him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him; and behold, angels came and ministered unto him.


4:3. proselqwn o peirazwn eipen autw. The TR reads proselqwn autw o peirazwn eipen "the tempter came to him and said," according to C L, most cursives, one Old Latin MS, and the Harklean Syriac version. We read proselqwn o peirazwn eipen autw "the tempter came and said to him" with Tisch. Treg. Alf. West. Nest. UBS., according to S B W, some cursives, some Old Latin MSS, the Vulgate, the Peshitta Syriac, and the Bohairic Coptic. Most of the Old Latin MSS and the Old Syriac have autw in both places.

4:4. en panti rhmati. Others (West. Nest. UBS) have epi panti rhmati "upon every word," according to B S L and other uncials. We read en "in, on" with Lach. Treg. Alf., according to C D and some cursives. It seems that en ought to be preferred here after the ep artw earlier in the sentence, because it is likely that an original en would have been supplanted by epi as scribes automatically repeated the preposition from the first clause, but it is hard to see how en would have supplanted an orignal epi. The variation makes little difference exegetically. Both prepositions have a variety of overlapping senses, especially in Hellenistic Greek.

4:5. esthsen. The TR has the present isthsin "sets" instead of the aorist esthsen "set," in accordance with L W and the majority of cursives. We read esthsen with Lach. Tisch. Treg. Alf. West. Nest. UBS., in accordance with S B C D and a few cursives. The regular use of the present tense in the narrative (as in the preceding verb, paralambanei "takes") would have led copyists to substitute the present for the aorist here.

4:9. eipen. The TR reads legei "saith" instead of eipen "said" here, in agreement with L W and the majority of cursives. We read eipen with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S B C D Z and some cursives. Again, scribes would be inclined to substitute the present tense, in keeping with the style.

4:10. upage. Some editors (Gries. Lach.text Word. Hodg.) add opisw mou "behind me" after upage "hence," according to C2 D L Z and the majority of cursives, two Old Latin MSS, the Old Syriac version, and some MSS of the Coptic. (Most of the Old Latin have vade retro "go back.") We omit it, according to S B C* W and some cursives, some Old Latin MSS, the Vulgate, the Peshitta Syriac, and most MSS of the Coptic versions. The phrase was perhaps inserted as a remembrance of 16:23, where Jesus uses it in speaking to Peter. In the TR of Luke 4:8 the phrase upage opisw mou Satana is an interpolation.


Mat. 4:12-17. Beginning of the Galilean Ministry

12 AkousaV de + oti IwannhV paredoqh anecwrhsen eiV thn Galilaian. 13 kai katalipwn thn Nazara elqwn katwkhsen eiV Kafarnaoum thn paraqalassian en orioiV Zaboulwn kai Nefqalim: 14 ina plhrwqh to rhqen dia Hsaiou tou profhtou legontoV,

15 gh Zaboulwn kai gh Nefqalim, odon qalasshV, peran tou Iordanou, Galilaia twn eqnwn, 16 o laoV o kaqhmenoV en skotei fwV eiden mega, kai toiV kaqhmenoiV en cwra kai skia qanatou fwV aneteilen autoiV.

17 apo tote hrxato o IhsouV khrussein kai legein, metanoeite, hggiken gar h basileia twn ouranwn.

12 Now when he heard that John was delivered up, he withdrew into Galilee; 13 and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali: 14 that it might be fulfilled which was spoken through Isaiah the prophet, saying,

15 The land of Zebulun and the land of Naphtali, Toward the sea, beyond the Jordan, Galilee of the Gentiles, 16 The people that sat in darkness saw a great light, and to them that sat in the region and shadow of death, to them did light spring up.

17 From that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand.


4:12. AkousaV de. The TR adds o IhsouV after AkousaV de ("when Jesus heard") in accordance with C2 L W and the majority of cursives, most Old Latin copies, the later Vulgate, and the Curetonian Syriac. We omit it with Tisch. Treg. Alf. Word. West. Nest. UBS., according to S B C* D and some cursives, the early Vulgate MSS and two Old Latin MSS, the Sinaitic Syriac and the Coptic versions. Probably the name was added here for the sake of clarity because this is the beginning of a Church lection.

4:17. metanoeite, hggiken gar. West.marg omits metanoeite "Repent" and gar "for" after kai legein, according to the Old Syriac version and one Old Latin MS. The longer reading of all the Greek copies and other versions might be explained as an assimilation to 3:2 (the preaching of John), but the external testimony for this omission is so weak that it does not deserve serious consideration.


Mat. 4:18-22. The Call of the Four

18 Peripatwn de + para thn qalassan thV GalilaiaV eiden duo adelfouV, Simwna ton legomenon Petron kai Andrean ton adelfon autou, ballontaV amfiblhstron eiV thn qalassan: hsan gar alieiV. 19 kai legei autoiV, deute opisw mou, kai poihsw umaV alieiV anqrwpwn. 20 oi de euqewV afenteV ta diktua hkolouqhsan autw. 21 kai probaV ekeiqen eiden allouV duo adelfouV, Iakwbon ton tou Zebedaiou kai Iwannhn ton adelfon autou, en tw ploiw meta Zebedaiou tou patroV autwn katartizontaV ta diktua autwn: kai ekalesen autouV. 22 oi de euqewV afenteV to ploion kai ton patera autwn hkolouqhsan autw.

18 And walking by the sea of Galilee, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. 19 And he saith unto them, Come ye after me, and I will make you fishers of men. 20 And they straightway left the nets, and followed him. 21 And going on from thence he saw two other brethren, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them. 22 And they straightway left the boat and their father, and followed him.


4:18. Peripatwn de. The TR inserts o IhsouV "Jesus" after Peripatwn de, with L E, some cursives, the later Vulgate, and some Old Latin MSS. We omit it with Gries. Lach. Tisch. Treg. Alf. Word. West. Nest. UBS. Hodg., according to S B C D and the majority of cursives, some Old Latin MSS, the early Vulgate MSS, the Peshitta Syriac, and the Bohairic Coptic version. The Curetonian Syriac also testifies to the absence of o IhsouV here because it inserts "our Lord" instead of "Jesus." As in verse 12, the name has been added for clarity at the beginning of a section.


Mat. 4:23-25. Ministering to a Great Multitude

23 Kai perihgen en olh th Galilaia, + didaskwn en taiV sunagwgaiV autwn kai khrusswn to euaggelion thV basileiaV kai qerapeuwn pasan noson kai pasan malakian en tw law. 24 kai aphlqen h akoh autou eiV olhn thn Surian: kai proshnegkan autw pantaV touV kakwV econtaV poikilaiV nosoiV kai basanoiV sunecomenouV + daimonizomenouV kai selhniazomenouV kai paralutikouV, kai eqerapeusen autouV. 25 kai hkolouqhsan autw ocloi polloi apo thV GalilaiaV kai DekapolewV kai Ierosolumwn kai IoudaiaV kai peran tou Iordanou.

23 And he went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people. 24 And the report of him went forth into all Syria: and they brought unto him all that were sick, oppressed with various diseases and torments, + possessed with demons, and epileptic, and palsied; and he healed them. 25 And there followed him great multitudes from Galilee and Decapolis and Jerusalem and Judaea and from beyond the Jordan.


4:23. en olh th Galilaia. The TR has olhn thn Galilaian (accusative case, without "in") with S1 D W, the majority of cursives, and the Latin versions. We read en olh th Galilaia ("in" with the dative) with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S* B C and the Coptic and Syriac versions. The accusative construction was substituted as being more usual and idiomatic after perihgen.

4:23. perihgen en olh th Galilaia, didaskwn. Some add o IhsouV "Jesus" either after perihgen (Lach. and Treg.text, according to S* C* D, Latin versions, the Sinaitic and Peshitta Syriac versions, and the Bohairic Coptic version) or before didaskwn (TR and Hodg., according to W, later uncials and the majority of cursives). We omit it with Tisch. Treg.marg Alf. West. Nest. UBS., according to B, one Old Latin MS, the Curetonian Syriac, and the Sahidic Coptic version. The various positions of the word in the MSS which have it indicate that it is an insertion, and here again it seems that the name was supplied for the sake of clarity at the beginning of a lection.

4:24. daimonizomenouV. TR and some editors (Gries. Tisch. Treg.marg UBS.text) add kai "and, even" before daimonizomenouV "demon-possessed," according to S C2 D W, the majority of cursives, the Latin versions, and the Sahidic Coptic version. We omit it with Lach. Treg.text Alf. West. Nest. UBS.marg, according to B C*, some cursives, and the Bohairic Coptic version. The kai may have been added by scribes who did not perceive that "those possessed with demons, and epileptic, and palsied" are the same ones already described in more general terms, "those oppressed with various diseases and torments" (basanoiV means "torments," not merely "pains" as in the RSV). If the kai is accepted into the text it should be understood not as a conjunction but as an epexegetical kai.


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