|Bible Research > Textual Criticism > Greek-English > Matthew 7|
1 Mh krinete, ina mh kriqhte: 2 en w gar krimati krinete kriqhsesqe, kai en w metrw metreite metrhqhsetai umin. 3 ti de blepeiV to karfoV to en tw ofqalmw tou adelfou sou, thn de en tw sw ofqalmw dokon ou katanoeiV; 4 h pwV ereiV tw adelfw sou, afeV ekbalw to karfoV ek tou ofqalmou sou, kai idou h dokoV en tw ofqalmw sou; 5 upokrita, ekbale prwton ek tou ofqalmou sou thn dokon, kai tote diableyeiV ekbalein to karfoV ek tou ofqalmou tou adelfou sou.
6 Mh dwte to agion toiV kusin, mhde balhte touV margaritaV umwn emprosqen twn coirwn, mhpote katapathsousin autouV en toiV posin autwn kai strafenteV rhxwsin umaV.
7 Aiteite, kai doqhsetai umin: zhteite, kai eurhsete: krouete, kai anoighsetai umin. 8 paV gar o aitwn lambanei kai o zhtwn euriskei kai tw krouonti anoighsetai. 9 h tiV estin ex umwn anqrwpoV, on aithsei o uioV autou arton mh liqon epidwsei autw; 10 h kai icqun aithsei mh ofin epidwsei autw; 11 ei oun umeiV ponhroi onteV oidate domata agaqa didonai toiV teknoiV umwn, posw mallon o pathr umwn o en toiV ouranoiV dwsei agaqa toiV aitousin auton.
12 Panta oun osa ean qelhte ina poiwsin umin oi anqrwpoi, outwV kai umeiV poieite autoiV: outoV gar estin o nomoV kai oi profhtai.
13 Eiselqate dia thV stenhV pulhV: oti plateia h pulh kai eurucwroV h odoV h apagousa eiV thn apwleian, kai polloi eisin oi eisercomenoi di authV: 14 ti stenh h pulh kai teqlimmenh h odoV h apagousa eiV thn zwhn, kai oligoi eisin oi euriskonteV authn.
15 Prosecete + apo twn yeudoprofhtwn, oitineV ercontai proV umaV en endumasin probatwn, eswqen de eisin lukoi arpageV. 16 apo twn karpwn autwn epignwsesqe autouV: mhti sullegousin apo akanqwn stafulaV h apo tribolwn suka; 17 outwV pan dendron agaqon karpouV kalouV poiei, to de sapron dendron karpouV ponhrouV poiei: 18 ou dunatai dendron agaqon karpouV ponhrouV poiein, oude dendron sapron karpouV kalouV poiein. 19 pan dendron mh poioun karpon kalon ekkoptetai kai eiV pur balletai. 20 ara ge apo twn karpwn autwn epignwsesqe autouV.
21 Ou paV o legwn moi, kurie kurie, eiseleusetai eiV thn basileian twn ouranwn, all o poiwn to qelhma tou patroV mou tou en toiV ouranoiV. + 22 polloi erousin moi en ekeinh th hmera, kurie kurie, ou tw sw onomati eprofhteusamen, kai tw sw onomati daimonia exebalomen, kai tw sw onomati dunameiV pollaV epoihsamen; 23 kai tote omologhsw autoiV oti oudepote egnwn umaV: apocwreite ap emou oi ergazomenoi thn anomian.
1 Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you. 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? 5 Thou hypocrite, cast first out of thine own eye the beam; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
6 Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest they trample them under their feet, and turn and rend you.
7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8 for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9 Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone; 10 or if he shall ask for a fish, will give him a serpent? 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?
12 All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.
13 Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. 14 How narrow is the gate and straitened the way that leadeth unto life! And few are they that find it.
15 + Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 16 By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Therefore by their fruits ye shall know them.
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. + 22 Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
7:2. metrhqhsetai. The TR reads antimetrhqhsetai "measured back," according to some cursives and Latin MSS (remetietur instead of metietur). We omit the anti with Gries. Lach. Tisch. Treg. Alf. Word. West. Nest. UBS. Hodg., according to all but one uncial, most cursives, some Old Latin and Vulgate, and the Syriac and Coptic versions. The prefix was added by scribes in order to make the sense clearer, and according to the example of Luke 6:38.
7:5. ek tou ofqalmou sou thn dokon. The TR has the transposition thn dokon ek tou ofqalmou sou "the beam out of thine own eye," according to L W and most cursives. We put the prepositional phrase first, "out of thine own eye the beam," with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S B C. The transposition occured when scribes anticipated the object of the verb, after the model of the word order in verse 4. But the original syntax here is intended to give emphasis to the eye of the hypocrite.
7:8. anoighsetai. Some editors (Lach. Treg. West.marg) read anoigetai "it is opened" (present tense), according to B, Syriac Versions, and the Bohairic Coptic. We read anoighsetai "it shall be opened," according to the other uncials, most cursives, and the Latin versions. It is hard to decide which is more likely to have been original on the basis of transcriptional probabilities. The future tense might have been repeated from verse 7, but the present might have been a conformation to the present tense of the other verbs in verse 8.
7:9. aithsei. The TR reads ean aithsh "if he should ask" (aorist subjunctive) according to S1 L W, most cursives, and most Latin MSS. We read aithsei "he shall ask" (future indicative) with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S B C, some Old Latin MSS, and the Curetonian Syriac. The subjunctive here is probably a stylistic correction.
7:10. aithsei. The TR reads aithsh "if he should ask" (aorist subjunctive) according to E W, most cursives, the Latin versions, and the Curetonian Syriac. We read aithsei "he shall ask" (future indicative) with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S B C L and some cursives. See on verse 9.
7:13. plateia h pulh. Some editors (Lach. Tisch.marg West.text Nest.marg) omit h pulh "the gate" here (render "wide and broad is the way"), according to S*, some Old Latin MSS, and some patristic quotations. But this testimony is inadequate. We include it according to all other MSS. It is hard to say why it was omitted in S and the Latin copies. Perhaps some scribes were used to the saying being quoted loosely as "wide and broad is the way" in sermons, as in the patristic quotations.
7:14. ti. The TR with Tisch. and West. reads oti "Because," according to S* B*, some cursives, some MSS of the Sahidic Coptic, and the Bohairic Coptic version. We read ti "How" (a Hebraistic adverbial sense of the Greek interrogative pronoun, used as an exclamation - see Bauer's lexicon under tiV) with Gries. Lach. Treg. UBS. Hodg., according to S2 B2 C L W, most cursives, and the Latin and Syriac versions. We also observe that this reading is given in the margin of the KJV, whose translators would have known of it from the Complutensian text. There would be no reason for a scribe to write this rare semitism instead of the very common oti if it were not in his exemplar.
7:14. stenh h pulh. Some (Lach.marg Tisch.marg) omit h pulh "is the gate" (render "strait and narrow is the way"), according to a few cursives, three Old Latin MSS, and patistic quotations. But here the omission has even less support than in verse 13. We retain it with all other witnesses.
7:15. Prosecete. The TR adds de after Prosecete (render "But beware"), according to C L W, most cursives, Old Latin f and q, the Harclean Syriac, some MSS of the Sahidic Coptic, and the Bohairic Coptic version. We omit it with Lach. Tisch. Treg.marg Alf.marg West. Nest. UBS., according to S B, some cursives, most Old Latin, the Vulgate, the Curetonian and Peshitta Syriac versions, and some MSS of the Sahidic Coptic version.
7:18. poiein. West. reads enegkein "bear" instead of the first poiein "bring forth" in this verse; Tisch. and Nest. have enegkein in both places, according to B alone in the first occurance and S alone in the second, with support from quotations in Origen in both cases. The idea here is that the original enegkein was supplanted by poiein because scribes simply repeated the verbs from the preceding verse. But the MS testimony for it is too slim. Perhaps the enegkein was introduced by scribes with some literary taste, who felt that the monotonous repetition of poiein in verses 17-19 was stylistically tiresome.
7:21. ouranoiV. Here we notice that after ouranoiV Bengel added the phrase, outoV eiseleusetai eiV thn basileian twn ouranwn "he shall enter into the kingdom of heaven" from the Vulgate. The addition is also found in C2 W, some Old Latin MSS, the Curetonian Syriac, and in a quotation in Cyprian. But this testimony is rather weak, and the addition can be understood as a supplement made by scribes who wished to round off the sentence for the sake of emphasis.
24 PaV oun ostiV akouei mou touV logouV toutouV kai poiei autouV omoiwqhsetai andri fronimw, ostiV wkodomhsen autou thn oikian epi thn petran. 25 kai katebh h broch kai hlqon oi potamoi kai epneusan oi anemoi kai prosepesan th oikia ekeinh, kai ouk epesen, teqemeliwto gar epi thn petran. 26 kai paV o akouwn mou touV logouV toutouV kai mh poiwn autouV omoiwqhsetai andri mwrw, ostiV wkodomhsen autou thn oikian epi thn ammon. 27 kai katebh h broch kai hlqon oi potamoi kai epneusan oi anemoi kai prosekoyan th oikia ekeinh, kai epesen, kai hn h ptwsiV authV megalh.
28 Kai egeneto ote etelesen o IhsouV touV logouV toutouV exeplhssonto oi ocloi epi th didach autou: 29 hn gar didaskwn autouV wV exousian ecwn kai ouc wV oi grammateiV autwn.
24 Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: 25 and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. 26 And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: 27 and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.
28 And it came to pass, when Jesus had finished these words, the multitudes were astonished at his teaching: 29 for he taught them as one having authority, and not as their scribes.
7:24. logouV toutouV. Some (Lach.marg Treg.marg West.marg) omit toutouV "these" (render "my sayings") according to B*, some cursives, some Old Latin MSS, and some MSS of the Bohairic Coptic version. But the word was probably omitted in these few witnesses by the homoeoteleuton error: the similarity of its ending with that of the preceding word caused scribes to skip over it.
7:24. omoiwqhsetai. The TR reads omoiwsw auton "I will liken him" according to C L W, most cursives, some Old Latin, the Curetonian Syriac, and the Bohairic Coptic version. We read omoiwqhsetai "he shall be likened" with Lach. Tisch. Treg. West. Nest. UBS., according to S B Z, some cursives, some Old Latin MSS, the Vulgate, the Peshitta Syriac, and the Sahidic Coptic version. Scribes may have put the passive here according to the usage of verse 26, but they are more likely to have replaced the passive with the more vivid active, as in Luke 6:47.
7:29. grammateiV autwn. The TR omits autwn "their" according to C L and most cursives. We include it with Lach. Tisch. Treg. Alf. West. Nest. UBS., according to S B C2, some cursives, and the Latin, Syriac, and Coptic versions. There would have been no reason for a scribe to add the pronoun here, which is unusual (compare Mark 1:22). After the autwn Lach. also adds kai oi farisaioi "and the Pharisees," according to C, some Old Latin, the Vulgate, and the Syriac versions. But these witnesses are insufficient. The familiar phrase "scribes and pharisees" would have led some copyists to add the second term.
|Bible Research > Textual Criticism > Greek-English > Matthew 7|