Matthew 6:1 - Revision history

Nick at 11:23, 26 March 2024

2024-03-26T11:23:26Z

←Older revision		Revision as of 11:23, 26 March 2024
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	[[Image:Matthew_6.1_Beza_1598.jpg\|thumb\|right\|250px\|<small>Annotations concerning Matthew 6:1 in the [[1598 AD\|1598]] Greek / Latin New Testament of [[Theodore Beza]][https://www.e-rara.ch/gep_g/content/zoom/2025150].</small>]]		[[Image:Matthew_6.1_Beza_1598.jpg\|thumb\|right\|250px\|<small>Annotations concerning Matthew 6:1 in the [[1598 AD\|1598]] Greek / Latin New Testament of [[Theodore Beza]][https://www.e-rara.ch/gep_g/content/zoom/2025150].</small>]]

-	The Greek text of Beza has ''~~ἐλεημοσύνην~~'' whereas Scrivener in his 1881 TR has ''~~δικαιοσύνην~~''. No other explanation can be given for this change other than Scrivener felt they were synonyms.	+	The Greek text of Beza has ''δικαιοσύνην'' whereas Scrivener in his 1881 TR has ''ἐλεημοσύνην''. No other explanation can be given for this change other than Scrivener felt they were synonyms.

	====Scrivener====		====Scrivener====
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	* [[1589 AD\|1589]] (Beza 3rd)		* [[1589 AD\|1589]] (Beza 3rd)
	* [[1590 AD\|1590]] (Beza Octavo 4th)		* [[1590 AD\|1590]] (Beza Octavo 4th)
-	* [[1598 AD\|1598]] [[4337\|Προσέχετε]] [[3588\|τὴν]] [[1654\|~~ἐλεημοσύνην~~]] [[5216\|ὑμῶν]] [[3361\|μὴ]] [[4160\|ποιεῖν]] [[1715\|ἔμπροσθεν]] [[3588\|τῶν]] [[444\|ἀνθρώπων]], [[4314\|πρὸς]] [[3588\|τὸ]] [[2300\|θεαθῆναι]] [[846\|αὐτοῖς]]· [[1487\|εἰ]] [[1161\|δὲ]] [[3361\|μήγε]], [[3408\|μισθὸν]] [[3756\|οὐκ]] [[2192\|ἔχετε]] [[3844\|παρὰ]] [[3588\|τῷ]] [[3962\|πατρὶ]] [[5216\|ὑμῶν]] [[3588\|τῷ]] [[1722\|ἐν]] [[3588\|τοῖς]] [[3772\|οὐρανοῖς]]. (Beza 4th)	+	* [[1598 AD\|1598]] [[4337\|Προσέχετε]] [[3588\|τὴν]] [[1654\|δικαιοσύνην]] [[5216\|ὑμῶν]] [[3361\|μὴ]] [[4160\|ποιεῖν]] [[1715\|ἔμπροσθεν]] [[3588\|τῶν]] [[444\|ἀνθρώπων]], [[4314\|πρὸς]] [[3588\|τὸ]] [[2300\|θεαθῆναι]] [[846\|αὐτοῖς]]· [[1487\|εἰ]] [[1161\|δὲ]] [[3361\|μήγε]], [[3408\|μισθὸν]] [[3756\|οὐκ]] [[2192\|ἔχετε]] [[3844\|παρὰ]] [[3588\|τῷ]] [[3962\|πατρὶ]] [[5216\|ὑμῶν]] [[3588\|τῷ]] [[1722\|ἐν]] [[3588\|τοῖς]] [[3772\|οὐρανοῖς]]. (Beza 4th)
	[[Image:Matthew_6_1_beza_1598.JPG\|thumb\|right\|250px\|<small>Matthew 6:1 in Beza's [[1598 AD\|1598]] Greek New Testament. [https://www.e-rara.ch/gep_g/content/zoom/2025150]</small>]]		[[Image:Matthew_6_1_beza_1598.JPG\|thumb\|right\|250px\|<small>Matthew 6:1 in Beza's [[1598 AD\|1598]] Greek New Testament. [https://www.e-rara.ch/gep_g/content/zoom/2025150]</small>]]
	''See Also [[Matthew 6:1 Beza 1598]] ([[Theodore Beza\|Beza]])''		''See Also [[Matthew 6:1 Beza 1598]] ([[Theodore Beza\|Beza]])''

Nick: /* “δικαιοσύνην” or “ἐλεημοσύνην” */

2024-03-26T11:05:49Z

“δικαιοσύνην” or “ἐλεημοσύνην”

←Older revision		Revision as of 11:05, 26 March 2024
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	[[Image:Matthew_6.1_Beza_1598.jpg\|thumb\|right\|250px\|<small>Annotations concerning Matthew 6:1 in the [[1598 AD\|1598]] Greek / Latin New Testament of [[Theodore Beza]][https://www.e-rara.ch/gep_g/content/zoom/2025150].</small>]]		[[Image:Matthew_6.1_Beza_1598.jpg\|thumb\|right\|250px\|<small>Annotations concerning Matthew 6:1 in the [[1598 AD\|1598]] Greek / Latin New Testament of [[Theodore Beza]][https://www.e-rara.ch/gep_g/content/zoom/2025150].</small>]]

-	The Greek text of Beza has ''~~δικαιοσύνην~~'' whereas Scrivener in his 1881 TR has ''~~ἐλεημοσύνην~~''. No other explanation can be given for this change other than Scrivener felt they were synonyms.	+	The Greek text of Beza has ''ἐλεημοσύνην'' whereas Scrivener in his 1881 TR has ''δικαιοσύνην''. No other explanation can be given for this change other than Scrivener felt they were synonyms.

	====Scrivener====		====Scrivener====

Nick: /* Gavin McGrath */

2024-03-22T23:52:13Z

Gavin McGrath

←Older revision		Revision as of 23:52, 22 March 2024
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	:''Preliminary Textual Discussion.''		:''Preliminary Textual Discussion.''

-	The scribe of Lectionary 2378 first wrote out the reading of Matt. 6:1-13 and then the reading of Matt. 6:15-21. Thereafter, before giving a combined reading from Mark 11:22-26 and Matt. 7:7,8; he gives rubric in which he first refers to the opening words of the Matt. 6:1-13, “''Prosechete'' (Take heed that ye) ''ele<u>e</u>mosun<u>e</u>n'' (alms)” (see commentary at Matt. 6:1b, ''infra''), and then refers to the opening words of the Matt. 6:15-21 reading (see commentary at Matt. 6:15, ''infra''). This means we have two references in this Lectionary to the word of Matt. 6:1a.	+	The scribe of [[Lectionary 2378]] first wrote out the reading of Matt. 6:1-13 and then the reading of Matt. 6:15-21. Thereafter, before giving a combined reading from Mark 11:22-26 and Matt. 7:7,8; he gives rubric in which he first refers to the opening words of the Matt. 6:1-13, “''Prosechete'' (Take heed that ye) ''ele<u>e</u>mosun<u>e</u>n'' (alms)” (see commentary at Matt. 6:1b, ''infra''), and then refers to the opening words of the Matt. 6:15-21 reading (see commentary at Matt. 6:15, ''infra''). This means we have two references in this Lectionary to the word of Matt. 6:1a.

	:''Principal Textual Discussion.''		:''Principal Textual Discussion.''

Nick: /* Gavin McGrath */

2024-03-22T23:47:21Z

Gavin McGrath

←Older revision		Revision as of 23:47, 22 March 2024
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	The TR’s reading has solid support in the Greek and Latin. It enjoys the support of an eastern Greek writing bishop, St. John Chrysostom (Bishop of Caesarea, c. 329-379); and a western Latin writing bishop, St. Gregory the Great (Bishop of Rome, 590-604; before the formation of the Roman Papacy in 607). On the system of rating textual readings A to E, I would give the TR’s reading, “Take heed that ye” at Matt. 6:1a an “A” i.e., the text of the TR is the correct reading and has a high level of certainty.		The TR’s reading has solid support in the Greek and Latin. It enjoys the support of an eastern Greek writing bishop, St. John Chrysostom (Bishop of Caesarea, c. 329-379); and a western Latin writing bishop, St. Gregory the Great (Bishop of Rome, 590-604; before the formation of the Roman Papacy in 607). On the system of rating textual readings A to E, I would give the TR’s reading, “Take heed that ye” at Matt. 6:1a an “A” i.e., the text of the TR is the correct reading and has a high level of certainty.

-	''Textual History Outside the Closed Class of Three Witnesses.''	+	:''Textual History Outside the Closed Class of Three Witnesses.''

	Outside the closed class of sources the correct reading at Matt. 6:1a, “Take heed that ye,” is found in one of the two leading Alexandrian texts, Rome Vaticanus (4th century); and the leading representative of the Western text, Codex D 05 (5th century). It is also found in the Syriac Curetonian Version (3rd / 4th century); Coptic Middle Egyptian Version (3rd century), a manuscript of the Egyptian Coptic Bohairic Version (3rd century); Gothic Version (4th century); and Ciasca’s Latin-Arabic Diatessaron (Arabic 12th-14th centuries; Latin 19th century).		Outside the closed class of sources the correct reading at Matt. 6:1a, “Take heed that ye,” is found in one of the two leading Alexandrian texts, Rome Vaticanus (4th century); and the leading representative of the Western text, Codex D 05 (5th century). It is also found in the Syriac Curetonian Version (3rd / 4th century); Coptic Middle Egyptian Version (3rd century), a manuscript of the Egyptian Coptic Bohairic Version (3rd century); Gothic Version (4th century); and Ciasca’s Latin-Arabic Diatessaron (Arabic 12th-14th centuries; Latin 19th century).
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	'''Matt. 6:1b''' “alms” (TR & AV) {B}		'''Matt. 6:1b''' “alms” (TR & AV) {B}

-	''Preliminary Textual Discussion.''	+	:''Preliminary Textual Discussion.''

-	The scribe of Lectionary 2378 first wrote out the reading of Matt. 6:1-13 and then the reading of Matt. 6:15-21. Thereafter, before giving a combined reading from Mark 11:22-26 and Matt. 7:7,8; he gives rubric in which he first refers to the opening words of the Matt. 6:1-13, “''Prosechete'' (Take heed that ye) ''ele<u>e</u>mosun<u>e</u>n'' (alms)” (see commentary at Matt. 6:1a, ''supra''), and then refers to the opening words of the Matt. 6:15-21 reading (see commentary at Matt. 6:15, ''infra''). This means we have two references in this Lectionary to the word of Matt. 6:1b.	+	The scribe of Lectionary 2378 first wrote out the reading of Matt. 6:1-13 and then the reading of Matt. 6:15-21. Thereafter, before giving a combined reading from Mark 11:22-26 and Matt. 7:7,8; he gives rubric in which he first refers to the opening words of the Matt. 6:1-13, “''Prosechete'' (Take heed that ye) ''ele<u>e</u>mosun<u>e</u>n'' (alms)” (see commentary at Matt. 6:1a, ''supra''), and then refers to the opening words of the Matt. 6:15-21 reading (see commentary at Matt. 6:15, ''infra''). This means we have two references in this Lectionary to the word of Matt. 6:1b.

-	''Principal Textual Discussion.''	+	:''Principal Textual Discussion.''

	At Matt. 6:1b, the TR’s Greek, “''ele<u>e</u>mosun<u>e</u>n'' (alms)” (AV) or “charitable deeds” ([[NKJV]]), in the words, “Take heed that ye do not your alms (''ele<u>e</u>mosun<u>e</u>n'') before men” (AV), is supported by the majority Byzantine Text e.g., W 032 (5th century, which is Byzantine in Matt. 1-28; Luke 8:13-24:53), Sigma 042 (late 5th / 6th century); and Lectionaries 2378 (11th century, twice in two different readings) and 1968 (1544 A.D.). It is also supported by the old Latin Versions k (4th / 5th centuries, Latin, ''elemosinam'') and f (6th century, Latin, ''aelemosynam''). It is further supported by the ancient church Greek writer, Chrysostom (d. 407).		At Matt. 6:1b, the TR’s Greek, “''ele<u>e</u>mosun<u>e</u>n'' (alms)” (AV) or “charitable deeds” ([[NKJV]]), in the words, “Take heed that ye do not your alms (''ele<u>e</u>mosun<u>e</u>n'') before men” (AV), is supported by the majority Byzantine Text e.g., W 032 (5th century, which is Byzantine in Matt. 1-28; Luke 8:13-24:53), Sigma 042 (late 5th / 6th century); and Lectionaries 2378 (11th century, twice in two different readings) and 1968 (1544 A.D.). It is also supported by the old Latin Versions k (4th / 5th centuries, Latin, ''elemosinam'') and f (6th century, Latin, ''aelemosynam''). It is further supported by the ancient church Greek writer, Chrysostom (d. 407).

Nick: /* Gavin McGrath */

2024-03-22T23:46:34Z

Gavin McGrath

Show changes

Nick: /* Lange's Commentary */

2024-03-22T23:29:14Z

Lange's Commentary

←Older revision		Revision as of 23:29, 22 March 2024
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	:Matthew 6:1.—Cod. Sin. agrees here again with the Vatican MS. (also D., Syr., Hieros., Itala, Vulgata, several fathers, Lachm., Tischend., Treg., Alf.), in reading δικαιοσύνην, righteousness, instead of ἐλεημοσύνην (text, rec., Matthäi, Scholz), which is “a mistaken gloss, the general nature of this opening caution not being perceived.”		:Matthew 6:1.—Cod. Sin. agrees here again with the Vatican MS. (also D., Syr., Hieros., Itala, Vulgata, several fathers, Lachm., Tischend., Treg., Alf.), in reading δικαιοσύνην, righteousness, instead of ἐλεημοσύνην (text, rec., Matthäi, Scholz), which is “a mistaken gloss, the general nature of this opening caution not being perceived.”
		+
		+	====Gavin McGrath====
		+	Matt. 6:1a “Take heed that ye” (TR & AV) {A}
		+	''Preliminary Textual Discussion.''
		+
		+	The scribe of Lectionary 2378 first wrote out the reading of Matt. 6:1-13 and then the reading of Matt. 6:15-21. Thereafter, before giving a combined reading from Mark 11:22-26 and Matt. 7:7,8; he gives rubric in which he first refers to the opening words of the Matt. 6:1-13, “Prosechete (Take heed that ye) eleemosunen (alms)” (see commentary at Matt. 6:1b, infra), and then refers to the opening words of the Matt. 6:15-21 reading (see commentary at Matt. 6:15, infra). This means we have two references in this Lectionary to the word of Matt. 6:1a.
		+
		+	''Principal Textual Discussion.''
		+
		+	At Matt. 6:1a, the TR’s Greek, “Prosechete (‘Take heed that ye,’ present imperative active verb, 2nd person plural, from prosecho),” is supported by the majority Byzantine Text, e.g., W 032 (5th century, which is Byzantine in Matt. 1-28; Luke 8:13-24:53); and Lectionaries 2378 (11th century, twice in two different readings) and 1968 (1544 A.D.). It is also supported as Latin, “Attendite (‘Take heed that ye,’ present imperative active verb, 2nd person plural, from attendo, meaning, ‘to mark’ or ‘to attend to’),” in Jerome’s Latin Vulgate (5th century), and old Latin Versions a (4th century), b (5th century), h (5th century), f (6th century), q (6th / 7th century), aur (7th century), 1 (7th / 8th century), g1 (8th / 9th century), ff1 (10th / 11th century), and c (12th / 13th century); as well as the Sangallensis Latin Diatessaron (9th century); and as Latin, “Observate (‘Take heed that ye,’ present imperative active verb, 2nd person plural, from observo, meaning, ‘to observe’ or ‘to attend to’),” in old Latin Version k (4th / 5th centuries).
		+
		+	From the Latin support for this reading, it is manifested in the Clementine Vulgate (1592) as “Attendite.” It is further supported by the ancient church Greek writer, Chrysostom (d. 407); ancient church Latin writer, Hilary (d. 367); and the early mediaeval church Latin writer, Gregory the Great (d. 604).
		+
		+	However, Greek, “Prosechete (Take heed that ye) de (but / and),” i.e., “But (or ‘And’) take heed that ye,” is a minority Byzantine reading found in Sigma 042 (late 5th / 6th century). It is further found as Latin, “autem (but),” in the old Latin Version g1 (8th / 9th century). It is also found in the early mediaeval church writer, Pseudo-Chrysostom in a Latin work (6th century).
		+
		+	There is no good textual reason to doubt the representative Byzantine reading which must therefore stand as correct. The addition of “But” was no doubt influenced by its common usage as a conjunctive, being found nearby at e.g., latter in Matt. 6:1, or in Matt. 6:3. Its origins may have been an accidental “reconstruction, if either a stylistic paper space existed after “Prosechete,” or “Prosechete” came at the end of a line, followed by a paper loss, and a scribe “guessed” that something was missing under the paper loss when it was not. Alternatively, this might have been a deliberate “stylistic improvement,” in order to make the passage “the same” as others that use this common conjunctive. Accidental “reconstruction” or wilful tampering of the text? We cannot be sure. We can only be sure that this variant is not original.
		+
		+	The TR’s reading has solid support in the Greek and Latin. It enjoys the support of an eastern Greek writing bishop, St. John Chrysostom (Bishop of Caesarea, c. 329-379); and a western Latin writing bishop, St. Gregory the Great (Bishop of Rome, 590-604; before the formation of the Roman Papacy in 607). On the system of rating textual readings A to E, I would give the TR’s reading, “Take heed that ye” at Matt. 6:1a an “A” i.e., the text of the TR is the correct reading and has a high level of certainty.
		+
		+	''Textual History Outside the Closed Class of Three Witnesses.''
		+
		+	Outside the closed class of sources the correct reading at Matt. 6:1a, “Take heed that ye,” is found in one of the two leading Alexandrian texts, Rome Vaticanus (4th century); and the leading representative of the Western text, Codex D 05 (5th century). It is also found in the Syriac Curetonian Version (3rd / 4th century); Coptic Middle Egyptian Version (3rd century), a manuscript of the Egyptian Coptic Bohairic Version (3rd century); Gothic Version (4th century); and Ciasca’s Latin-Arabic Diatessaron (Arabic 12th-14th centuries; Latin 19th century).
		+
		+	The incorrect reading, which adds “And” or “But (de),” is found in one of the two leading Alexandrian texts, London Sinaiticus (4th century); (the mixed text type) Codex L 019 (8th century), and independent Codex Z 035 (6th century). It is further followed in the Syriac Pesitto (first half 5th century) and Harclean h (616) Versions; together with the Egyptian Coptic Bohairic Version (3rd century) and Ethiopic Version (Dillmann, 18th / 19th centuries).
		+
		+	The incorrect reading was included in Tischendorf’s 8th edition (1869-72) and the Nestle
		+	21st edition (1952). Reflecting the same uncertainty evident in the split between the two leading
		+	Alexandrian Texts, “And” or “But (de),” was enclosed in square brackets in Westcott-Hort
		+	(1881) and the NU Text, thus making it optional in Nestle-Aland’s 27th edition and the UBS 4th
		+	revised edition. Choosing the option of not including it; it is not found in Matt. 6:1a in the
		+	ASV, NASB, RSV, NRSV, ESV, or NIV; although one cannot be sure if the translators did or
		+	did not follow the reading “And” or “But (de),” since they may have omitted it on the basis of
		+	redundancy in English translation.
		+	Matt. 6:1b “alms” (TR & AV) {B}
		+
		+	''Preliminary Textual Discussion.''
		+
		+	The scribe of Lectionary 2378 first wrote out the reading of Matt. 6:1-13 and then the reading of Matt. 6:15-21. Thereafter, before giving a combined reading from Mark 11:22-26 and Matt. 7:7,8; he gives rubric in which he first refers to the opening words of the Matt. 6:1-13, “Prosechete (Take heed that ye) eleemosunen (alms)” (see commentary at Matt. 6:1a, supra), and then refers to the opening words of the Matt. 6:15-21 reading (see commentary at Matt. 6:15, infra). This means we have two references in this Lectionary to the word of Matt. 6:1b.
		+
		+	''Principal Textual Discussion.''
		+	At Matt. 6:1b, the TR’s Greek, “eleemosunen (alms)” (AV) or “charitable deeds” (NKJV), in the words, “Take heed that ye do not your alms (eleemosunen) before men” (AV), is supported by the majority Byzantine Text e.g., W 032 (5th century, which is Byzantine in Matt. 1-28; Luke 8:13-24:53), Sigma 042 (late 5th / 6th century); and Lectionaries 2378 (11th century, twice in two different readings) and 1968 (1544 A.D.). It is also supported by the old Latin Versions k (4th / 5th centuries, Latin, elemosinam) and f (6th century, Latin, aelemosynam). It is further supported by the ancient church Greek writer, Chrysostom (d. 407).
		+
		+	However, the reading, “righteousness (Greek, dikaiosunen, Latin, justitiam),” thus making the reading, “Take heed that ye do not your righteousness before men” (ASV), is found in Jerome’s Latin Vulgate (5th century), and old Latin Versions a (4th century), b (5th century), d (5th century), h (5th century), q (6th / 7th century), aur (7th century), 1 (7th / 8th century, g1 (8th / 9th century), ff1 (10th / 11th century), and c (12th / 13th century); as well as the Sangallensis Latin Diatessaron (9th century). From the Latin support for this reading, it is manifested in the Clementine Vulgate (1592). It is also followed by the ancient church Greek writer, Origen (d. 254); the ancient church Latin writers Hilary (d. 367) and Augustine (d. 430); and the early mediaeval church Latin writer, Gregory the Great (d. 604).
		+
		+	There is no good textual reason to doubt the representative Byzantine Text, which must therefore stand as the correct reading. In the context of Matt. 6:1-4, the same Greek word, eleemosune is found another three times, once in each of the successive three verses. This clearly shows that contextually Christ is discussing “alms.” The peculiar influence of Matt. 6:32 as a source for assimilations with Matt. 5:47,48b has been noted in the commentary, supra. Seemingly, the connected subsequent verse, “But seek ye first the kingdom of God, and his righteousness (dikaiosunen)” (Matt. 6:33), also formed part of the expansive influence by assimilation of the teaching in Matt. 6:32,33. If deliberate, such “stylistic improvements” cannot be undertaken without arrogance and impiety.
		+
		+	But was this alteration actually accidental? Was the copyist’s page reading “eleemosunen (alms)” damaged either by paper loss or some substance spilt over it, so that only the last six letters were visible i.e., “:::::osunen”? Then because the missing five letters of “eleem” in “eleemosune” would take up the same space as the five letters of “dikai” in “dikaiosunen,” did a scribe “reconstruct” this as “dikaiosunen (righteousness)” after reading Matt. 6:33 and wrongly concluding that this same word should be supplied at Matt. 6:1b? Whether this change from “alms (eleemosunen)” to “righteousness (dikaiosunen)” was deliberate or accidental is a matter lost in the unwritten pages of unrecorded history. But that such a change did occur is clearly evident.
		+
		+	On the one hand, the TR’s reading “alms (eleemosunen),” is supported by the representative Byzantine Text, some old Latin Versions, and an ancient church writer. It poses no textual problems and so must stand as correct. But on the other hand, the variant reading, “righteousness (dikaiosunen),” has the support of Jerome’s Latin Vulgate, a number of old Latin Versions, and a number of ancient church writers. Taking into account these competing considerations, on the system of rating textual readings A to E, I would give the TR’s reading, “alms” in Matt. 6:1b a “B” i.e., the text of the TR is the correct reading and has a middling level of certainty.
		+
		+	Textual History Outside the Closed Class of Three Witnesses. Outside the closed class of sources the correct reading at Matt. 6:1b, “alms” (AV), is found in (the mixed text type) Codex L 019 (8th century), and (the independent) Codex Z 035 (6th century). It is further found in the celebrated Syriac Pesitto (first half 5th century) and Harclean h (616) Versions; as well as the Coptic Middle Egyptian Version (3rd century); Gothic Version (4th century); Armenian Version (5th century); and Ciasca’s Latin-Arabic Diatessaron (Arabic 12th-14th centuries; Latin 19th century), as Latin, “eleemosynam (alms).”
		+
		+	The incorrect reading at Matt. 6:1b, “righteousness (dikaiosunen),” is also found in the two leading Alexandrian texts, Rome Vaticanus (4th century) and London Sinaiticus (4th century); together with the leading representative of the Western text, Codex D 05 (5th century). It entered the neo-Alexandrian NU Text et al.
		+
		+	It is found at Matt. 6:1 in the ASV as, “Take heed that ye do not your righteousness before men.” It was also followed in the RSV and NRSV, as “Beware of practicing your piety” (NRSV), as well as in the ESV, NASB, and NIV. However, in the NIV’s looseness of unwarranted dynamic equivalence, “righteousness (dikaiosunen)” (ASV) becomes “acts of righteousness (dikaiosunen)” (NIV). On this occasion probably influenced by the Syriac, Moffatt has the correct reading for the wrong reasons, “Take care not to practice your charity (eleemosunen) before men.”
		+
		+	(https://www.gavinmcgrathbooks.com/pdfs/1net3.pdf pages 128 - 132)

	==Greek==		==Greek==

Nick: /* Lange's Commentary */

2024-01-20T09:16:36Z

Lange's Commentary

←Older revision		Revision as of 09:16, 20 January 2024
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	Lange's Commentary on the Holy Scriptures: Critical, Doctrinal and Homiletical:		Lange's Commentary on the Holy Scriptures: Critical, Doctrinal and Homiletical:
	:Matthew 6:1. Your righteousness [not: your alms].—We read δικαιοσύνην, and not ἐλεημοσύνην, with Griesbach, Lachmann, Tischendorf, and others, according to Codd. B. D., etc. Righteousness, צְדָקָה, is upright and pious conduct generally. Thus we have in the first verse a description of righteousness generally, which afterward is followed by a statement of the threefold manifestation of that righteousness. The reward with our Father who is in heaven (Matthew 25:31, etc.) is mentioned in opposition to that which the Pharisees arrogated to themselves, or to the outward acknowledgment which they claimed from men.		:Matthew 6:1. Your righteousness [not: your alms].—We read δικαιοσύνην, and not ἐλεημοσύνην, with Griesbach, Lachmann, Tischendorf, and others, according to Codd. B. D., etc. Righteousness, צְדָקָה, is upright and pious conduct generally. Thus we have in the first verse a description of righteousness generally, which afterward is followed by a statement of the threefold manifestation of that righteousness. The reward with our Father who is in heaven (Matthew 25:31, etc.) is mentioned in opposition to that which the Pharisees arrogated to themselves, or to the outward acknowledgment which they claimed from men.
		+
		+	:Matthew 6:1.—Cod. Sin. agrees here again with the Vatican MS. (also D., Syr., Hieros., Itala, Vulgata, several fathers, Lachm., Tischend., Treg., Alf.), in reading δικαιοσύνην, righteousness, instead of ἐλεημοσύνην (text, rec., Matthäi, Scholz), which is “a mistaken gloss, the general nature of this opening caution not being perceived.”

	==Greek==		==Greek==

Nick: /* Scrivener */

2024-01-20T09:15:21Z

Scrivener

←Older revision		Revision as of 09:15, 20 January 2024
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	:(11) Synonymous words are often interchanged, and so form various readings, the sense undergoing some slight and refined modification, or else being quite unaltered. Thus ἔφη should be preferred to εἶπεν Matt. xxii. 37, where εἶπεν of the common text is supported only by two known manuscripts, that at Leicester, and one used by Erasmus. So also ὀμμάτων is put for ὀφθαλμῶν Matt. ix. 29 by the Codex Bezae. In Matt. xxv. 16 the evidence is almost evenly balanced between ἐποίησεν and ἐκέρδησεν (cf. ver. 17). Where simple verbs are interchanged with their compounds (e.g. μετρηθήσεται with ἀντιμετρηθήσεται Matt. vii. 2; ἐτέλεσεν with συνετέλεσεν ibid. ver. 28; καίεται with κατακαίεται xiii. 40), or different tenses of the same verb (e.g. εἰληφώς with λαβών Acts xiv. 24; ἀνθέστηκε with ἀντέστη 2 Tim. iv. 15), there is usually some internal reason why one should be chosen rather than the other, if the external evidence on the other side does not greatly preponderate. When one of two terms is employed in a sense peculiar to the New Testament dialect, the easier synonym may be suspected of having originated in a gloss or marginal interpretation. Hence caeteris paribus we should adopt δικαιοσύνην rather than ἐλεημοσύνην in Matt. vi. 1; ἐσκυλμένοι rather than ἐκλελυμένοι ix. 36; ἀθῶον rather than δίκαιον xxvii. 4.		:(11) Synonymous words are often interchanged, and so form various readings, the sense undergoing some slight and refined modification, or else being quite unaltered. Thus ἔφη should be preferred to εἶπεν Matt. xxii. 37, where εἶπεν of the common text is supported only by two known manuscripts, that at Leicester, and one used by Erasmus. So also ὀμμάτων is put for ὀφθαλμῶν Matt. ix. 29 by the Codex Bezae. In Matt. xxv. 16 the evidence is almost evenly balanced between ἐποίησεν and ἐκέρδησεν (cf. ver. 17). Where simple verbs are interchanged with their compounds (e.g. μετρηθήσεται with ἀντιμετρηθήσεται Matt. vii. 2; ἐτέλεσεν with συνετέλεσεν ibid. ver. 28; καίεται with κατακαίεται xiii. 40), or different tenses of the same verb (e.g. εἰληφώς with λαβών Acts xiv. 24; ἀνθέστηκε with ἀντέστη 2 Tim. iv. 15), there is usually some internal reason why one should be chosen rather than the other, if the external evidence on the other side does not greatly preponderate. When one of two terms is employed in a sense peculiar to the New Testament dialect, the easier synonym may be suspected of having originated in a gloss or marginal interpretation. Hence caeteris paribus we should adopt δικαιοσύνην rather than ἐλεημοσύνην in Matt. vi. 1; ἐσκυλμένοι rather than ἐκλελυμένοι ix. 36; ἀθῶον rather than δίκαιον xxvii. 4.

-	[[Image:Matthew_6.1_Scrivener_δικαιοσύνην-ἐλεημοσύνην.jpg\|thumb\|right\|250px\|<small>Scrivener</small>]]	+	[[Image:Matthew_6.1_Scrivener_δικαιοσύνην-ἐλεημοσύνην.jpg\|thumb\|right\|250px\|<small>Scrivener [https://books.google.com.au/books?id=fPUDAAAAQAAJ&lpg=PA803&ots=GntC0CKGl0&dq=%E2%80%9C%CE%B4%CE%B9%CE%BA%CE%B1%CE%B9%CE%BF%CF%83%CF%8D%CE%BD%CE%B7%CE%BD%E2%80%9D%E2%80%9C%E1%BC%90%CE%BB%CE%B5%CE%B7%CE%BC%CE%BF%CF%83%CF%8D%CE%BD%CE%B7%CE%BD%E2%80%9D%20scrivener&pg=PA803#v=onepage&q&f=false].</small>]]

	====The Pulpit Commentaries====		====The Pulpit Commentaries====

Nick: /* The Pulpit Commentaries */

2024-01-20T09:13:32Z

The Pulpit Commentaries

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	:(3) the emphatic position of τὴν δικαιοσύνην (μὴ ποιεῖν), in contrast to ποιῇς ἐλεημοσύνην (ver. 2), points to it being a collective expression of which the various parts are mentioned in the following verses. The form also of the sentence, "when," etc., at the head of each of the other subjects, (vers. 5,16) shows that these are co-ordinated with ver. 2. Your; in contrast to that of the typical Jews. The limitation implied in ὑμῶν, gives a more partial and probably more external meaning to "righteousness" (cf. Ezekiel 18:22, 24) than is to be seen in the corresponding phrase in 1 John 2:29; 1 John 3:7. To be seen of them (πρὸς τὸ θεαθῆναι αὐτοῖς. Having for your final purpose (cf. Ellicott on 1 Corinthians 9:18) to be gazed at by them (cf. Matthew 23:5; Acts 1:11; and T.R. of Acts 8:18; at. supra, Matthew 5:28). Otherwise (Winer, § 65:3. c). Ye have no reward (Matthew 5:12, note). Of your Father; Authorized Version margin and Revised Version, with; the thought being not that it is given by him, but that it is laid up with him (παρὰ τῷ Πατρὶ ὑμῶν). Perhaps, however, the preposition rather means "in the judgment of" (cf. 1 Peter 2:4). Your Father (Matthew 5:16. note). Notice the frequent repetition of the phrase in this context (Matthew 5:48; Matthew 6:4, 6, 8, 15, 18 bis).		:(3) the emphatic position of τὴν δικαιοσύνην (μὴ ποιεῖν), in contrast to ποιῇς ἐλεημοσύνην (ver. 2), points to it being a collective expression of which the various parts are mentioned in the following verses. The form also of the sentence, "when," etc., at the head of each of the other subjects, (vers. 5,16) shows that these are co-ordinated with ver. 2. Your; in contrast to that of the typical Jews. The limitation implied in ὑμῶν, gives a more partial and probably more external meaning to "righteousness" (cf. Ezekiel 18:22, 24) than is to be seen in the corresponding phrase in 1 John 2:29; 1 John 3:7. To be seen of them (πρὸς τὸ θεαθῆναι αὐτοῖς. Having for your final purpose (cf. Ellicott on 1 Corinthians 9:18) to be gazed at by them (cf. Matthew 23:5; Acts 1:11; and T.R. of Acts 8:18; at. supra, Matthew 5:28). Otherwise (Winer, § 65:3. c). Ye have no reward (Matthew 5:12, note). Of your Father; Authorized Version margin and Revised Version, with; the thought being not that it is given by him, but that it is laid up with him (παρὰ τῷ Πατρὶ ὑμῶν). Perhaps, however, the preposition rather means "in the judgment of" (cf. 1 Peter 2:4). Your Father (Matthew 5:16. note). Notice the frequent repetition of the phrase in this context (Matthew 5:48; Matthew 6:4, 6, 8, 15, 18 bis).
		+
		+	====Lange's Commentary====
		+	Lange's Commentary on the Holy Scriptures: Critical, Doctrinal and Homiletical:
		+	:Matthew 6:1. Your righteousness [not: your alms].—We read δικαιοσύνην, and not ἐλεημοσύνην, with Griesbach, Lachmann, Tischendorf, and others, according to Codd. B. D., etc. Righteousness, צְדָקָה, is upright and pious conduct generally. Thus we have in the first verse a description of righteousness generally, which afterward is followed by a statement of the threefold manifestation of that righteousness. The reward with our Father who is in heaven (Matthew 25:31, etc.) is mentioned in opposition to that which the Pharisees arrogated to themselves, or to the outward acknowledgment which they claimed from men.

	==Greek==		==Greek==

Nick: /* Scrivener */

2024-01-20T09:11:36Z

Scrivener

←Older revision		Revision as of 09:11, 20 January 2024
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	[[Image:Matthew_6.1_Scrivener_δικαιοσύνην-ἐλεημοσύνην.jpg\|thumb\|right\|250px\|<small>Scrivener</small>]]		[[Image:Matthew_6.1_Scrivener_δικαιοσύνην-ἐλεημοσύνην.jpg\|thumb\|right\|250px\|<small>Scrivener</small>]]
		+
		+	====The Pulpit Commentaries====
		+	:Matthew only. Take heed; προσέχετε [δέ] (Westcott and Hort). If "but" is genuine, as is on the whole more probable, our Lord places this warning in close relation to the preceding charge. Aim at "perfection," but beware of mere show. Rather you must consider the estimate that will be formed of you by your Father which is in heaven. That ye do not your alms; Revised Version, your righteousness (so the manuscripts). Although one of the Hebrew words for "righteousness" (הקרץ) was used especially for the righteousness of almsgiving (cf. Deuteronomy 6:25, LXX.; and 'Psalms of Solomon,' 9.6, where see Professor Ryle's and Mr. James's note), yet it is improbable that τὴν δικαιοσύνην should here be rendered "alms," because
		+
		+	:(1) it has this meaning nowhere else in the New Testament;
		+
		+	:(2) the word for "alms" (ἐλεημοσύνη) comes in the next verse;
		+
		+	:(3) the emphatic position of τὴν δικαιοσύνην (μὴ ποιεῖν), in contrast to ποιῇς ἐλεημοσύνην (ver. 2), points to it being a collective expression of which the various parts are mentioned in the following verses. The form also of the sentence, "when," etc., at the head of each of the other subjects, (vers. 5,16) shows that these are co-ordinated with ver. 2. Your; in contrast to that of the typical Jews. The limitation implied in ὑμῶν, gives a more partial and probably more external meaning to "righteousness" (cf. Ezekiel 18:22, 24) than is to be seen in the corresponding phrase in 1 John 2:29; 1 John 3:7. To be seen of them (πρὸς τὸ θεαθῆναι αὐτοῖς. Having for your final purpose (cf. Ellicott on 1 Corinthians 9:18) to be gazed at by them (cf. Matthew 23:5; Acts 1:11; and T.R. of Acts 8:18; at. supra, Matthew 5:28). Otherwise (Winer, § 65:3. c). Ye have no reward (Matthew 5:12, note). Of your Father; Authorized Version margin and Revised Version, with; the thought being not that it is given by him, but that it is laid up with him (παρὰ τῷ Πατρὶ ὑμῶν). Perhaps, however, the preposition rather means "in the judgment of" (cf. 1 Peter 2:4). Your Father (Matthew 5:16. note). Notice the frequent repetition of the phrase in this context (Matthew 5:48; Matthew 6:4, 6, 8, 15, 18 bis).

	==Greek==		==Greek==

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	[[Image:Matthew_6.1_Beza_1598.jpg\|thumb\|right\|250px\|<small>Annotations concerning Matthew 6:1 in the [[1598 AD\|1598]] Greek / Latin New Testament of [[Theodore Beza]][https://www.e-rara.ch/gep_g/content/zoom/2025150].</small>]]		[[Image:Matthew_6.1_Beza_1598.jpg\|thumb\|right\|250px\|<small>Annotations concerning Matthew 6:1 in the [[1598 AD\|1598]] Greek / Latin New Testament of [[Theodore Beza]][https://www.e-rara.ch/gep_g/content/zoom/2025150].</small>]]

-	The Greek text of Beza has ''~~ἐλεημοσύνην~~'' whereas Scrivener in his 1881 TR has ''~~δικαιοσύνην~~''. No other explanation can be given for this change other than Scrivener felt they were synonyms.	+	The Greek text of Beza has ''δικαιοσύνην'' whereas Scrivener in his 1881 TR has ''ἐλεημοσύνην''. No other explanation can be given for this change other than Scrivener felt they were synonyms.

	====Scrivener====		====Scrivener====
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	* [[1589 AD\|1589]] (Beza 3rd)		* [[1589 AD\|1589]] (Beza 3rd)
	* [[1590 AD\|1590]] (Beza Octavo 4th)		* [[1590 AD\|1590]] (Beza Octavo 4th)
-	* [[1598 AD\|1598]] [[4337\|Προσέχετε]] [[3588\|τὴν]] [[1654\|~~ἐλεημοσύνην~~]] [[5216\|ὑμῶν]] [[3361\|μὴ]] [[4160\|ποιεῖν]] [[1715\|ἔμπροσθεν]] [[3588\|τῶν]] [[444\|ἀνθρώπων]], [[4314\|πρὸς]] [[3588\|τὸ]] [[2300\|θεαθῆναι]] [[846\|αὐτοῖς]]· [[1487\|εἰ]] [[1161\|δὲ]] [[3361\|μήγε]], [[3408\|μισθὸν]] [[3756\|οὐκ]] [[2192\|ἔχετε]] [[3844\|παρὰ]] [[3588\|τῷ]] [[3962\|πατρὶ]] [[5216\|ὑμῶν]] [[3588\|τῷ]] [[1722\|ἐν]] [[3588\|τοῖς]] [[3772\|οὐρανοῖς]]. (Beza 4th)	+	* [[1598 AD\|1598]] [[4337\|Προσέχετε]] [[3588\|τὴν]] [[1654\|δικαιοσύνην]] [[5216\|ὑμῶν]] [[3361\|μὴ]] [[4160\|ποιεῖν]] [[1715\|ἔμπροσθεν]] [[3588\|τῶν]] [[444\|ἀνθρώπων]], [[4314\|πρὸς]] [[3588\|τὸ]] [[2300\|θεαθῆναι]] [[846\|αὐτοῖς]]· [[1487\|εἰ]] [[1161\|δὲ]] [[3361\|μήγε]], [[3408\|μισθὸν]] [[3756\|οὐκ]] [[2192\|ἔχετε]] [[3844\|παρὰ]] [[3588\|τῷ]] [[3962\|πατρὶ]] [[5216\|ὑμῶν]] [[3588\|τῷ]] [[1722\|ἐν]] [[3588\|τοῖς]] [[3772\|οὐρανοῖς]]. (Beza 4th)
	[[Image:Matthew_6_1_beza_1598.JPG\|thumb\|right\|250px\|<small>Matthew 6:1 in Beza's [[1598 AD\|1598]] Greek New Testament. [https://www.e-rara.ch/gep_g/content/zoom/2025150]</small>]]		[[Image:Matthew_6_1_beza_1598.JPG\|thumb\|right\|250px\|<small>Matthew 6:1 in Beza's [[1598 AD\|1598]] Greek New Testament. [https://www.e-rara.ch/gep_g/content/zoom/2025150]</small>]]
	''See Also [[Matthew 6:1 Beza 1598]] ([[Theodore Beza\|Beza]])''		''See Also [[Matthew 6:1 Beza 1598]] ([[Theodore Beza\|Beza]])''