|Bible Research > Textual Criticism > Greek-English > Matthew 6|
2 Otan oun poihV elehmosunhn, mh salpishV emprosqen sou, wsper oi upokritai poiousin en taiV sunagwgaiV kai en taiV rumaiV, opwV doxasqwsin upo twn anqrwpwn: amhn legw umin, apecousin ton misqon autwn. 3 sou de poiountoV elehmosunhn mh gnwtw h aristera sou ti poiei h dexia sou, 4 opwV h sou h elehmosunh en tw kruptw: kai o pathr sou o blepwn en tw kruptw + apodwsei soi. +
5 Kai otan proseuchsqe, ouk esesqe wV oi upokritai: oti filousin en taiV sunagwgaiV kai en taiV gwniaiV twn plateiwn estwteV proseucesqai, opwV fanwsin toiV anqrwpoiV: amhn legw umin, apecousin ton misqon autwn. 6 su de otan proseuch, eiselqe eiV to tameion sou kai kleisaV thn quran sou proseuxai tw patri sou tw en tw kruptw: kai o pathr sou o blepwn en tw kruptw apodwsei soi. + 7 proseucomenoi de mh battaloghshte wsper oi eqnikoi, dokousin gar oti en th polulogia autwn eisakousqhsontai. 8 mh oun omoiwqhte autoiV, oiden gar + o pathr umwn wn creian ecete pro tou umaV aithsai auton. 9 outwV oun proseucesqe umeiV: pater hmwn o en toiV ouranoiV, agiasqhtw to onoma sou, 10 elqetw h basileia sou, genhqhtw to qelhma sou, wV en ouranw kai epi ghV. 11 ton arton hmwn ton epiousion doV hmin shmeron: 12 kai afeV hmin ta ofeilhmata hmwn, wV kai hmeiV afhkamen toiV ofeiletaiV hmwn: 13 kai mh eisenegkhV hmaV eiV peirasmon, alla rusai hmaV apo tou ponhrou. + 14 ean gar afhte toiV anqrwpoiV ta paraptwmata autwn, afhsei kai umin o pathr umwn o ouranioV: 15 ean de mh afhte toiV anqrwpoiV ta paraptwmata autwn, oude o pathr umwn afhsei ta paraptwmata umwn.
16 Otan de nhsteuhte, mh ginesqe wV oi upokritai skuqrwpoi, afanizousin gar ta proswpa autwn opwV fanwsin toiV anqrwpoiV nhsteuonteV: amhn legw umin, apecousin ton misqon autwn. 17 su de nhsteuwn aleiyai sou thn kefalhn kai to proswpon sou niyai, 18 opwV mh fanhV toiV anqrwpoiV nhsteuwn alla tw patri sou tw en tw krufaiw: kai o pathr sou o blepwn en tw krufaiw apodwsei soi. +
2 When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 that thine alms may be in secret: and thy Father who seeth in secret + shall recompense thee. +
5 And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward. 6 But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee. + 7 And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking. 8 Be not therefore like unto them: for + your Father knoweth what things ye have need of, before ye ask him. 9 After this manner therefore pray ye. Our Father who art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done, as in heaven, so on earth. 11 Give us this day our daily bread. 12 And forgive us our debts, as we also have forgiven our debtors. 13 And bring us not into temptation, but deliver us from the evil one. + 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you. 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, They have received their reward. 17 But thou, when thou fastest, anoint thy head, and wash thy face; 18 that thou be not seen of men to fast, but of thy Father who is in secret: and thy Father, who seeth in secret, shall recompense thee. +
6:1. Prosecete. Some (Tisch. Alf.text West.text Nest. UBS.text) add de after Prosecete (render "But take heed"), according to S L Z, some cursives, the Peshitta Syriac, and the Bohairic Coptic version. We omit it with B D W, most cursives, the Latin versions, and the Curetonian Syriac. The de would connect this verse with the preceding, "be perfect, as your heavenly Father is perfect," and it was perhaps carelessly omitted by scribes who did not perceive the connection. More likely it was added by scribes who wanted to make the connection more explicit. The evidence for its originality is too weak.
6:1. dikaiosunhn. The TR reads elehmosunhn "alms" according to L W Z, most cursives, Old Latin MSS f and k, the Curetonian and Peshitta Syriac, and the Bohairic Coptic. We read dikaiosunhn with Gries. Lach. Tisch. Treg. Alf. Word. West. Nest. UBS., according to S B D, most Old Latin, and the Vulgate. It seems clear that elehmosunhn "alms" has been taken from verse 2 as a contextual interpretion of the word dikaiosunhn in verse 1, and early on it began to replace it in the text. By way of precedent, there are a few places in the LXX where the Hebrew word tsedekah "righteousness" is also rendered as elehmosunh, and so perhaps dikaiosunh was sometimes used in this sense by Hellenistic Jews. But verse 1 really introduces the whole section 2-18, and does not belong only with verse 2.
6:4. apodwsei. The TR inserts autoV "himself" before apodwsei "shall recompense," according to D W and most cursives, Old Latin h and q, and the Peshitta Syriac. We omit it with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S B K L Z, some cursives, most Old Latin, the Vulgate, and the Old Syriac version. The word was probably added for emphasis, to make the saying more impressive.
6:4. apodwsei soi. The TR inserts en tw fanerw "openly" after apodwsei soi "recompense thee," according to L W, most cursives, most Old Latin MSS, and the Sinaitic and Peshitta Syriac. We omit it with Lach. Tisch. Treg. Alf. Word. West. Nest. UBS., according to S B D Z, some Old Latin MSS, the Vulgate, the Curetonian Syriac, and the Coptic versions. Probably scribes added this phrase here for the sake of emphasis, as an antithetical parallel to en tw kruptw "in secret."
6:5. proseuchsqe, ouk esesqe The TR reads proseuch ouk esh "when thou prayest, thou shalt not be" (singulars), according to D L W, most cursives, Old Latin k and q, and Syriac versions. We read proseuchsqe, ouk esesqe "when ye pray, ye shall not be" (plurals) with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S2 B Z, some cursives, most Old Latin, the Vulgate, and the Coptic versions. S* here reads proseuch ouk esesqe "when thou prayest, ye shall not be" (singular followed by a plural!). Scribes probably wrote the singulars by mistake, because of the singulars that precede and follow.
6:6. apodwsei soi. The TR inserts en tw fanerw "openly" after apodwsei soi "recompense thee," according to L W, most cursives, most Old Latin MSS, and the Peshitta Syriac. We omit it with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S B D Z, some cursives, some Old Latin MSS, the Vulgate, the Old Syriac, and the Coptic versions. See comments on 6:4 above.
6:8. o pathr umwn. West.text and Nest.text add o qeoV "God" before o pathr umwn "your Father," according to S1 and B, and the Sahidic Coptic version. But this testimony is much too slim. We omit it with all other editors and MSS. It seems to be an interpolation that happened because scribes were so familiar with the expression "God the Father" used elsewhere in Scripture and in liturgies.
6:12. afhkamen. The TR reads afiemen "we forgive" (present tense) according to S1, the majority of cursives, Old Latin, most Vulgate MSS, the Curetonian Syriac, and the Coptic versions. Other Greek MSS, including D L W, also support this reading with a different spelling of the present tense, afiomen. We read the aorist form afhkamen "we have forgiven," with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S* B Z, some cursives, some Vulgate MSS, and the Peshitta Syriac. It is likely that afiomen came in here as a harmonization to the parallel in Luke 11:4.
6:13. ponhrou. The TR adds oti sou estin h basileia kai h dunamiV kai h doxa eiV touV aiwnaV, amhn "For thine is the kingdom, and the power, and the glory for ever, amen" at the end of the prayer, according to L W, most cursives, some Old Latin MSS, the Syriac versions, and the Sahidic Coptic version, with some variations. (The Curetonian Syriac lacks "the power and," the Sahidic Coptic lacks "the kingdom and," and the Old Latin k has only "for thine is the power for ever and ever.") We omit it with Gries. Lach. Tisch. Treg. Alf. Word. West. Nest. UBS., according to S B D Z, some cursives, most Old Latin MSS, the Vulgate, and some Coptic MSS. This is obviously an addition occasioned by scribal familiarity with the conclusion that was attached to the Lord's Prayer in Church liturgies, drawn from 1 Chronicles 29:11.
6:15. anqrwpoiV ta paraptwmata autwn. Tisch. West.marg Nest. UBS. omit ta paraptwmata autwn "their trespasses" here, according to S D, some cursives, most Old Latin, the Vulgate, the Peshitta Syriac, and some Coptic MSS. We add it with B L W, most cursives, some Old Latin, the Curetonian Syriac, and most Coptic MSS. Probably the phrase was overlooked by some scribes because it is redundant.
6:18. apodwsei soi. The TR inserts en tw fanerw "openly" after apodwsei soi "recompense thee," according to D E, some cursives, and most Old Latin MSS. We omit it with Gries. Lach. Tisch. Treg. Alf. Word. West. Nest. UBS. Hodg., according to S B D L Z, most cursives, some Old Latin MSS, the Vulgate, the Curetonian Syriac, and the Coptic versions. See comments on verse 4 above.
19 Mh qhsaurizete umin qhsaurouV epi thV ghV, opou shV kai brwsiV afanizei, kai opou kleptai diorussousin kai kleptousin: 20 qhsaurizete de umin qhsaurouV en ouranw, opou oute shV oute brwsiV afanizei, kai opou kleptai ou diorussousin oude kleptousin: 21 opou gar estin o qhsauroV sou, ekei estai kai h kardia sou. 22 o lucnoV tou swmatoV estin o ofqalmoV. ean oun h o ofqalmoV sou aplouV, olon to swma sou fwteinon estai: 23 ean de o ofqalmoV sou ponhroV h, olon to swma sou skoteinon estai. ei oun to fwV to en soi skotoV estin, to skotoV poson. 24 oudeiV dunatai dusi kurioiV douleuein: h gar ton ena mishsei kai ton eteron agaphsei, h enoV anqexetai kai tou eterou katafronhsei: ou dunasqe qew douleuein kai mamwna.
25 Dia touto legw umin, mh merimnate th yuch umwn ti faghte h ti pihte, mhde tw swmati umwn ti endushsqe: ouci h yuch pleion estin thV trofhV kai to swma tou endumatoV; 26 embleyate eiV ta peteina tou ouranou oti ou speirousin oude qerizousin oude sunagousin eiV apoqhkaV, kai o pathr umwn o ouranioV trefei auta: ouc umeiV mallon diaferete autwn; 27 tiV de ex umwn merimnwn dunatai prosqeinai epi thn hlikian autou phcun ena; 28 kai peri endumatoV ti merimnate; katamaqete ta krina tou agrou pwV auxanousin: ou kopiwsin oude nhqousin: 29 legw de umin oti oude solomwn en pash th doxh autou periebaleto wV en toutwn. 30 ei de ton corton tou agrou shmeron onta kai aurion eiV klibanon ballomenon o qeoV outwV amfiennusin, ou pollw mallon umaV, oligopistoi; 31 mh oun merimnhshte legonteV, ti fagwmen; h, ti piwmen; h, ti peribalwmeqa; 32 panta gar tauta ta eqnh epizhtousin: oiden gar o pathr umwn o ouranioV oti crhzete toutwn apantwn. 33 zhteite de prwton thn basileian + kai thn dikaiosunhn autou, kai tauta panta prosteqhsetai umin. 34 mh oun merimnhshte eiV thn aurion, h gar aurion merimnhsei + eauthV: arketon th hmera h kakia authV.
19 Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: 20 but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: 21 for where thy treasure is, there will thy heart be also. 22 The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness! 24 No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.
25 Therefore I say unto you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? 26 Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value then they? 27 And which of you by being anxious can add one cubit unto the measure of his life? 28 And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. 30 But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. 34 Be not therefore anxious for the morrow: for the morrow will be anxious for + itself. Sufficient unto the day is the evil thereof.
6:21. sou. The TR reads umwn "your" (plural) twice in this verse, according to L W, most cursives, Old Latin f, the Syriac versions, and some Coptic MSS. We read sou "thy" (singular) with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S B, nearly all Old Latin MSS, the Vulgate, and the Coptic versions generally. Probably the plural was substituted for the singular because the preceding verses use the plural.
6:21. kai. Lach. and West.marg omit kai "also," according to B and one MS of the Bohairic Coptic. We include it with all other editors and witnesses.
6:22. oun. Tisch. omits oun "therefore" according to S, a few Old Latin MSS, the Curetonian Syriac, and one MS of the Bohairic Coptic. This testimony is too weak. The conjunction appears to have dropped out by carelessness.
6:25. h ti pihte. Tisch. West.marg Nest.marg UBS.marg omit h ti pihte "or what ye shall drink," according to S, some cursives, some Old Latin, the Vulgate, the Curetonian Syraic, and some MSS of the Sahidic Coptic. We include it with all other editors, according to B L W, most cursives, the Peshitta Syriac, most Old Latin, some MSS of the Sahidic Coptic, and the Bohairic Coptic version. (L, most cursives, and the Peshitta actually have the variant kai ti pihte here.) It may be that the phrase was added because scribes were thinking of the saying in verse 31 where it also occurs, but it is at least as likely that the phrase dropped out by the scribal error called homoeoteleuton, the previous phrase having ended with the same three letters.
6:33. basileian. The TR, Treg. and UBS.text add tou qeou after basileian (render, "the kingdom of God"), according to L W, most cursives, most Old Latin MSS, most Vulgate MSS, and the Syriac versions. We omit it with Lach. Tisch. Alf.marg West. Nest. UBS.marg, according to S B, some Old Latin and Vulgate MSS, the Coptic versions, and some patristic quotations. There are several different forms of the verse in the early MSS and other witnesses. B transposes "kingdom" and "righteousness," Clement reads "kingdom of heaven," etc. The addition of tou qeou is not hard to understand in terms of scribal habits, but it is unlikely that it would have been omitted (or that such a variety of readings would have arisen here) if it had been original.
6:34. merimnhsei eauthV. The TR adds ta after merimnhsei (render "the things of itself"), according to most uncials and cursives. Other witnesses have such readings as peri eauthV, eauthn, eauth. We read simply merimnhsei eauthV with Lach. Tisch. Treg. Word. West. Nest. UBS., according to S B2 W and many cursives. The testimony of the versions is not useful here, because the phrase might have been interpreted as "the things of itself" with or without the article. Here scribes probably added the article or made other changes because the genitive eauthV without preposition was unusual.
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