Matthew 9:4 - Revision history

Nick at 05:43, 8 December 2024

2024-12-08T05:43:23Z

←Older revision		Revision as of 05:43, 8 December 2024
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	{{Verses in Matthew 9}}		{{Verses in Matthew 9}}
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		+	<center><< - [[Matthew 9:3]] - [[Matthew 9:5]] - >></center>

	* '''[[Matthew 9:4 Greek NT: Beza's Textus Receptus (1598)\|ΚΑΤΑ ΜΑΤΘΑΙΟΝ 9:4]]''' [[2532\|Καὶ]] [[1492\|ἰδὼν]] [[3588\|ὁ]] [[2424\|Ἰησοῦς]] [[3588\|τὰς]] [[1761\|ἐνθυμήσεις]] [[846\|αὐτῶν]], [[2036\|εἶπεν]], [[2444\|Ἱνατί]] [[5210\|ὑμεῖς]] [[1760\|ἐνθυμεῖσθε]] [[4190\|πονηρὰ]] [[1722\|ἐν]] [[3588\|ταῖς]] [[2588\|καρδίαις]] [[5216\|ὑμῶν]]; (Checked)		* '''[[Matthew 9:4 Greek NT: Beza's Textus Receptus (1598)\|ΚΑΤΑ ΜΑΤΘΑΙΟΝ 9:4]]''' [[2532\|Καὶ]] [[1492\|ἰδὼν]] [[3588\|ὁ]] [[2424\|Ἰησοῦς]] [[3588\|τὰς]] [[1761\|ἐνθυμήσεις]] [[846\|αὐτῶν]], [[2036\|εἶπεν]], [[2444\|Ἱνατί]] [[5210\|ὑμεῖς]] [[1760\|ἐνθυμεῖσθε]] [[4190\|πονηρὰ]] [[1722\|ἐν]] [[3588\|ταῖς]] [[2588\|καρδίαις]] [[5216\|ὑμῶν]]; (Checked)

Nick at 09:08, 11 September 2022

2022-09-11T09:08:28Z

←Older revision		Revision as of 09:08, 11 September 2022
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	{{Verses in Matthew 9}}		{{Verses in Matthew 9}}

-	* '''[[Matthew 9:4 Greek NT: Beza's Textus Receptus (1598)\|ΚΑΤΑ ΜΑΤΘΑΙΟΝ 9:4]]''' [[2532\|~~καὶ~~]] [[1492\|ἰδὼν]] [[3588\|ὁ]] [[2424\|Ἰησοῦς]] [[3588\|τὰς]] [[1761\|ἐνθυμήσεις]] [[846\|αὐτῶν]] [[2036\|εἶπεν]], [[2444\|Ἱνατί]] [[5210\|ὑμεῖς]] [[1760\|ἐνθυμεῖσθε]] [[4190\|πονηρὰ]] [[1722\|ἐν]] [[3588\|ταῖς]] [[2588\|καρδίαις]] [[5216\|ὑμῶν]];	+	* '''[[Matthew 9:4 Greek NT: Beza's Textus Receptus (1598)\|ΚΑΤΑ ΜΑΤΘΑΙΟΝ 9:4]]''' [[2532\|Καὶ]] [[1492\|ἰδὼν]] [[3588\|ὁ]] [[2424\|Ἰησοῦς]] [[3588\|τὰς]] [[1761\|ἐνθυμήσεις]] [[846\|αὐτῶν]], [[2036\|εἶπεν]], [[2444\|Ἱνατί]] [[5210\|ὑμεῖς]] [[1760\|ἐνθυμεῖσθε]] [[4190\|πονηρὰ]] [[1722\|ἐν]] [[3588\|ταῖς]] [[2588\|καρδίαις]] [[5216\|ὑμῶν]]; (Checked)

	{{Textus Receptus 1598 Footer}}		{{Textus Receptus 1598 Footer}}
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	:* [[1594 AD\|1594]]: <small>the Annotationes printed separately: [https://www.e-rara.ch/gep_g/content/zoom/1095196 e-rara].</small>		:* [[1594 AD\|1594]]: <small>the Annotationes printed separately: [https://www.e-rara.ch/gep_g/content/zoom/1095196 e-rara].</small>

-	* '''5'''. <small>([[http://www.e-rara.ch/gep_g/content/titleinfo/1752610 e-rara]. Novum Testamentum. 5th. Geneva.])</small><small>''See Also [[Matthew 9:4 Beza 1598]] ([[Theodore Beza\|Beza]])''</small>	+	* '''5'''. [[2532\|Καὶ]] [[1492\|ἰδὼν]] [[3588\|ὁ]] [[2424\|Ἰησοῦς]] [[3588\|τὰς]] [[1761\|ἐνθυμήσεις]] [[846\|αὐτῶν]], [[2036\|εἶπεν]], [[2444\|Ἱνατί]] [[5210\|ὑμεῖς]] [[1760\|ἐνθυμεῖσθε]] [[4190\|πονηρὰ]] [[1722\|ἐν]] [[3588\|ταῖς]] [[2588\|καρδίαις]] [[5216\|ὑμῶν]]; <small>([[http://www.e-rara.ch/gep_g/content/titleinfo/1752610 e-rara]. Novum Testamentum. 5th. Geneva.])</small><small>''See Also [[Matthew 9:4 Beza 1598]] ([[Theodore Beza\|Beza]])''</small>
	[[Image:Matthew_9_4_beza_1598.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1598 AD\|1598]] Greek New Testament</small>]]		[[Image:Matthew_9_4_beza_1598.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1598 AD\|1598]] Greek New Testament</small>]]
	:* [[1604 AD\|1604]] <small>[https://books.google.com.au/books?id=NhY-AAAAcAAJ&pg=PA11-IA8#v=onepage&q&f=false Minor edition]</small>		:* [[1604 AD\|1604]] <small>[https://books.google.com.au/books?id=NhY-AAAAcAAJ&pg=PA11-IA8#v=onepage&q&f=false Minor edition]</small>
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	====Scrivener====		====Scrivener====

-	* [[1894 AD\|1894]] καὶ ἰδὼν ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, Ἱνατί ὑμεῖς ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; (Scrivener)	+	* [[1894 AD\|1894]] [[2532\|καὶ]] [[1492\|ἰδὼν]] [[3588\|ὁ]] [[2424\|Ἰησοῦς]] [[3588\|τὰς]] [[1761\|ἐνθυμήσεις]] [[846\|αὐτῶν]] [[2036\|εἶπεν]], [[2444\|Ἱνατί]] [[5210\|ὑμεῖς]] [[1760\|ἐνθυμεῖσθε]] [[4190\|πονηρὰ]] [[1722\|ἐν]] [[3588\|ταῖς]] [[2588\|καρδίαις]] [[5216\|ὑμῶν]]; (Scrivener)

	====Other Greek====		====Other Greek====

Nick: /* Latin */

2022-09-11T09:01:47Z

Latin

←Older revision		Revision as of 09:01, 11 September 2022
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	[[Image:Matthew_9_4_beza_1598_Latin.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1598 AD\|1598]] Latin New Testament</small>]]		[[Image:Matthew_9_4_beza_1598_Latin.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1598 AD\|1598]] Latin New Testament</small>]]
		+
		+	[[Image:Matthew_9_4_beza_1598_Vulgate.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1598 AD\|1598]] Vulgate New Testament</small>]]
		+
	* et cum vidisset Iesus cogitationes eorum dixit ut quid cogitatis mala in cordibus vestris <small>[[Latin Vulgate]]</small>		* et cum vidisset Iesus cogitationes eorum dixit ut quid cogitatis mala in cordibus vestris <small>[[Latin Vulgate]]</small>
	* [[1527 AD\|1527]] <small>(Erasmus 1527)</small>		* [[1527 AD\|1527]] <small>(Erasmus 1527)</small>

Nick: /* Latin */

2022-09-11T09:00:55Z

Latin

←Older revision		Revision as of 09:00, 11 September 2022
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	====[[Latin]]====		====[[Latin]]====
	[[Image:Matthew_9_4_Erasmus_1516_Latin.JPG\|thumb\|right\|250px\|Matthew 9:4 in [[Latin]] in the [[1516 AD\|1516]] [[Novum Instrumentum omne]] of [[Desiderius Erasmus\|Erasmus]]]]		[[Image:Matthew_9_4_Erasmus_1516_Latin.JPG\|thumb\|right\|250px\|Matthew 9:4 in [[Latin]] in the [[1516 AD\|1516]] [[Novum Instrumentum omne]] of [[Desiderius Erasmus\|Erasmus]]]]
		+
		+	[[Image:Matthew_9_4_beza_1598_Latin.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1598 AD\|1598]] Latin New Testament</small>]]
	* et cum vidisset Iesus cogitationes eorum dixit ut quid cogitatis mala in cordibus vestris <small>[[Latin Vulgate]]</small>		* et cum vidisset Iesus cogitationes eorum dixit ut quid cogitatis mala in cordibus vestris <small>[[Latin Vulgate]]</small>
	* [[1527 AD\|1527]] <small>(Erasmus 1527)</small>		* [[1527 AD\|1527]] <small>(Erasmus 1527)</small>

Nick at 08:57, 11 September 2022

2022-09-11T08:57:00Z

←Older revision		Revision as of 08:57, 11 September 2022
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	:ιδων often translates to seeing		:ιδων often translates to seeing
	:ειδως often translates to knowing		:ειδως often translates to knowing
		+
		+	=====Annotations of Erasmus=====
		+	[[Image:Matthew_9_4_Erasmus_1516_Annotations.jpg\|thumb\|right\|250px\|<small>Annotations concerning Matthew 9:4 in the [[1516 AD\|1516]] Greek and Latin New Testament of [[Erasmus]]</small>]]

	=====Annotations of Theodore Beza=====		=====Annotations of Theodore Beza=====

Nick: /* Latin */

2022-09-11T08:49:23Z

Latin

←Older revision		Revision as of 08:49, 11 September 2022
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	====[[Latin]]====		====[[Latin]]====
-		+	[[Image:Matthew_9_4_Erasmus_1516_Latin.JPG\|thumb\|right\|250px\|Matthew 9:4 in [[Latin]] in the [[1516 AD\|1516]] [[Novum Instrumentum omne]] of [[Desiderius Erasmus\|Erasmus]]]]
	* et cum vidisset Iesus cogitationes eorum dixit ut quid cogitatis mala in cordibus vestris <small>[[Latin Vulgate]]</small>		* et cum vidisset Iesus cogitationes eorum dixit ut quid cogitatis mala in cordibus vestris <small>[[Latin Vulgate]]</small>
	* [[1527 AD\|1527]] <small>(Erasmus 1527)</small>		* [[1527 AD\|1527]] <small>(Erasmus 1527)</small>

Nick: /* Greek */

2022-09-11T08:02:38Z

Greek

←Older revision		Revision as of 08:02, 11 September 2022
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	====[[Desiderius Erasmus]]====		====[[Desiderius Erasmus]]====
		+	[[Image:Matthew_9_4_Erasmus_1516.JPG\|thumb\|right\|250px\|Matthew 9:4 in [[Greek]] in the [[1516 AD\|1516]] [[Novum Instrumentum omne]] of [[Desiderius Erasmus\|Erasmus]]]]
		+
		+	[[Image:Matthew_9_4_Erasmus_1519.JPG\|thumb\|right\|250px\|Matthew 9:4 in [[Greek]] in the [[1519 AD\|1519]] [[Novum Instrumentum omne]] of [[Desiderius Erasmus\|Erasmus]]]]
		+
		+	[[Image:Matthew_9_4_Erasmus_1522.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in [[Greek]] in the [[1522 AD\|1522]] Greek New Testament of [[Desiderius Erasmus\|Erasmus]]</small>]]

	* [[1516 AD\|1516]] ([[Desiderius Erasmus\|Erasmus]] 1st [[Novum Instrumentum omne]])		* [[1516 AD\|1516]] ([[Desiderius Erasmus\|Erasmus]] 1st [[Novum Instrumentum omne]])
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	====[[Theodore Beza]]====		====[[Theodore Beza]]====
-	* [[~~1565~~ AD\|~~1565~~]] (Beza ~~1st~~)	+	====[[Theodore Beza]]====
-	* [[1565 AD\|1565]] (~~Beza Octavo 1st~~)	+
-	* [[1567 AD\|1567]] ~~(Beza Octavo 2nd)~~	+	* '''1'''. [[1556 AD\|1556]]/[[1557 AD\|57]] <small>In Latin ([[Matthew_9:4#Latin\|see below]]) - counted as Beza's first major edition. [https://books.google.com.au/books?id=A0usDcgwzc8C&pg=PA3#v=onepage&q&f=false 1556 Edition] and [https://books.google.com.au/books?id=e5dUAAAAcAAJ&pg=PA3#v=onepage&q&f=false here]. [https://www.e-rara.ch/gep_g/content/zoom/10661118 1557 Edition] Bibliothèque de Genève, shelf mark Bb 2341</small>
-	* [[1580 AD\|1580]] ~~(Beza Octavo 3rd)~~	+	:* [[1559 AD\|1559]] <small>unauthorised Basel edition - (Bibliothèque de Genève, shelf mark Bb 2347 [https://www.e-rara.ch/gep_g/content/zoom/1957985 e-rara] & [http://dfg-viewer.de/show?tx_dlf%5Bdouble%5D=0&tx_dlf%5Bid%5D=http%3A%2F%2Fdigitale.bibliothek.uni-halle.de%2Foai%2F%3Fverb%3DGetRecord%26metadataPrefix%3Dmets%26identifier%3D993514&tx_dlf%5Bpage%5D=13&cHash=6b3eaed78ca8bf6c03a967422520dbf7 ULB Sachsen-Anhalt] </small>
-	* [[1582 AD\|1582]] (~~Beza~~ 2nd)	+	:* [[1563 AD\|1563]]: <small>Beza’s Responsio against Castellio (referred to on the title page of the 1565 and 1582 editions): [https://www.e-rara.ch/gep_g/content/zoom/869676 e-rara] (Bibliothèque de Genève, shelf mark Bb 150).</small>
-	* [[~~1589~~ AD\|~~1589~~]] (~~Beza 3rd~~)	+
-	* [[1590 AD\|1590]] (Beza Octavo 4th)	+	* '''2'''. <small>(Novum Testamentum,- counted as Beza's second major edition. Geneva)</small>
-	* [[~~1598~~ AD\|~~1598~~]] (~~Beza 4th~~)	+	[[Image:Matthew_9_4_Beza_1565.JPG\|thumb\|right\|250px\|Matthew 9:4 in Beza's [[1565 AD\|1565]] Greek New Testament]]
-	''See Also [[Matthew 9:4 Beza 1598]] ([[Theodore Beza\|Beza]])''	+	:* [[1565 AD\|1565]] <small>(a special copy with Beza’s own handwritten notes in preparation of the third edition (MHR O4 cd (565) a):[http://doc.rero.ch/record/18245?ln=fr]</small>
-	* [[1604 AD\|1604]] ~~(Beza Octavo 5th)~~	+	:* [[1565 AD\|1565]] <small>[https://www.e-rara.ch/gep_g/content/zoom/1774121 Minor edition]</small>
		+	[[Image:Matthew_9_4_Beza_1567.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1567 AD\|1567]] Greek New Testament</small>]]
		+	:* [[1567 AD\|1567]] <small>[https://www.e-rara.ch/mhr_g/content/zoom/4266100 Minor edition]</small>
		+	:* [[1569 AD\|1569]]: <small>Tremellius’ Syriac NT, with Beza’s Greek and Latin text included: [https://www.e-rara.ch/gep_g/content/zoom/4465341 e-rara] and [https://books.google.com.au/books?id=eY61MnibT1QC&pg=PA1-IA1#v=onepage&q&f=false Google]</small>
		+	:* [[1575 AD\|1575]]: <small>a [https://books.google.nl/books?id=DsBIAAAAcAAJ&hl=nl&pg=PA1#v=onepage&q&f=false Latin-only edition] which introduces Chapter summaries</small>
		+	:* [[1580 AD\|1580]] <small>[https://www.e-rara.ch/gep_g/content/zoom/3107964 Minor edition] and also another minor edition [https://books.google.com.au/books?id=vr9IAAAAcAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false here]</small>
		+
		+	* '''3'''. [[1582 AD\|1582]] <small>(Novum Testamentum. 2nd folio edition. Geneva.)</small>
		+	:* [[1590 AD\|1590]] <small>[https://www.e-rara.ch/gep_g/content/zoom/3138458 Minor edition]</small>
		+
		+	* '''4'''. <small>([https://www.e-rara.ch/lac1_g/content/zoom/11394874 1588 e-rara]] (Lausanne : Bibliothèque, shelf mark 2015);[http://images.csntm.org/PublishedWorks/Bezae_NT_1588/Bezae_NT_1588_0001a.jpg CSNTM]; [https://archive.org/details/testamentvmnovvm00bzet/page/n19/mode/2up Archive]; [https://books.google.nl/books?id=tt1TAAAAcAAJ&hl=nl&pg=PA1#v=onepage&q&f=false Google]</small>
		+	[[Image:Matthew_9_4_Beza_1589.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1588 AD\|1588]] Greek New Testament</small>]]
		+	:* [[1590 AD\|1590]] <small>(Beza Octavo 4th)</small>
		+	:* [[1594 AD\|1594]]: <small>the Annotationes printed separately: [https://www.e-rara.ch/gep_g/content/zoom/1095196 e-rara].</small>
		+
		+	* '''5'''. <small>([[http://www.e-rara.ch/gep_g/content/titleinfo/1752610 e-rara]. Novum Testamentum. 5th. Geneva.])</small><small>''See Also [[Matthew 9:4 Beza 1598]] ([[Theodore Beza\|Beza]])''</small>
		+	[[Image:Matthew_9_4_beza_1598.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1598 AD\|1598]] Greek New Testament</small>]]
		+	:* [[1604 AD\|1604]] <small>[https://books.google.com.au/books?id=NhY-AAAAcAAJ&pg=PA11-IA8#v=onepage&q&f=false Minor edition]</small>

	====Elzevir====		====Elzevir====

Nick at 07:57, 11 September 2022

2022-09-11T07:57:55Z

←Older revision		Revision as of 07:57, 11 September 2022
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	==Commentary==		==Commentary==
-	====ιδων or ειδως====	+	=====ιδων or ειδως=====
	:ιδων - TR - majority of Greek mss.		:ιδων - TR - majority of Greek mss.

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	:ειδως often translates to knowing		:ειδως often translates to knowing

-	====Gavin McGrath====	+	=====Annotations of Theodore Beza=====
		+	[[Image:Matthew_9_4_Beza_1556.jpg\|thumb\|right\|250px\|<small>Annotations concerning Matthew 9:4 in the [[1556 AD\|1556]] Latin New Testament of [[Theodore Beza]]</small>]]
		+	[[Image:Matthew_9_4_Beza_1598.jpg\|thumb\|right\|250px\|<small>Annotations concerning Matthew 9:4 in the [[1598 AD\|1598]] Greek / Latin New Testament of [[Theodore Beza]]</small>]]
		+
		+	=====Gavin McGrath=====
	Matt. 9:4a “and ... knowing” (TR & AV) {C}		Matt. 9:4a “and ... knowing” (TR & AV) {C}

Nick: /* Gavin McGrath */

2022-09-11T07:56:25Z

Gavin McGrath

←Older revision		Revision as of 07:56, 11 September 2022
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	At Matt. 9:4a, the TR’s Greek reading, “kai (and) eidos (knowing),” in the words, “And (kai) Jesus knowing (eidos) their (auton) thoughts (enthumeseis)” (AV), is a sizeable minority Byzantine reading with support from Codices M 021 (Codex Campianus, 9th century, with the spelling, idos) and Pi 041 (Codex Petropolitanus, 9th century). It is further supported in Minuscules 672 (9th century, Athens, Greece), 262 (10th century, Paris, France), 945 (Byzantine outside of Acts & General Epistles, 11th century, Athos, Greece), 1187 (Sinai, Arabia, 11th century), 1207 (11th century, Sinai, Arabia), 76 (12th century, Paris, France), 245 (12th century, Moscow Russia), 270 (12th century, Paris, France), 673 (12th century, Athens, Greece), 924 (12th century, Athos, Greece), 1355 (12th century, Jerusalem, Israel), 291 (13th century, Paris, France), 482 (13th century, British Library, London, UK), 597 (13th century, Biblioteca San Marco, Venice, Italy), 1604 (13th century, Athos, Greece), 235 (14th century, Copenhagen, Denmark), and 1354 (14th century, Jerusalem, Israel); together with Lectionaries 253 (1020 A.D., St. Petersburg, Russia), 813 (1069 A.D., Patmos Island, Greece), 547 (13th century, Vatican City, Rome), 1223 (13th century, Athens, Greece), 184 (1319 A.D., British Library, London, England, UK), and 1968 (1544 A.D., Sydney University, New South Wales, Australia). It is also supported by von Soden’s Kr group of manuscripts which on a generalist count represents c. 1820% or about one-fifth of the 914 exclusively Byzantine text manuscripts in von Soden’s K group; or on a more precise count of Gospel manuscripts in the K group c. 22.5-25% of the Gospel manuscripts90. Therefore this is a sizeable minority Byzantine reading. It is further supported by the ancient church Greek writer, Chrysostom (d. 407). But an alternative reading, Greek, “kai (and) idon (seeing),” thus making the reading, “And (kai) Jesus seeing (idon) their thoughts,” is the majority Byzantine reading e.g., W 032 (5th century, which is Byzantine in Matt. 1-28; Luke 8:13-24:53). With the same meaning, the reading, Greek, “idon (seeing) de (and / but),” is a minority Byzantine reading found in Sigma 042 (late 5th / 6th century), N 022 (6th century); and Lectionary 2378 (11th century). It is also found as Latin, “Et (and) vidisset (seeing)” in Jerome’s Latin Vulgate (5th century), and old Latin Versions k (4th / 5th centuries), b (5th century), aur (7th century), 1 (7th / 8th century), g1 (8th /9th century), ff1 (10th / 11th century), c (12th / 13th century); or as Latin, “Et (and) videns (seeing),” in old Latin Versions d (5th century), f (6th century), and q (6th / 7th century); or as Latin, “videns (seeing) autem (but)” i.e., “but seeing,” in old Latin Versions a (4th century) and h (5th century). From the Latin support for this reading, the Vulgate’s reading is manifested in the Clementine Vulgate (1592). It is also followed by the ancient church Latin writers, Chromatius (d. 407), Jerome (d. 420), Augustine (d. 430), and Speculum (d. 5th century). However, the representative Byzantine reading poses a notable textual problem. The terminology, “seeing (idon) their thoughts (enthumeseis),” looks like the incongruous combination of a woman with a red and white spotted blouse (which on my values of Christian modesty should be above the breast-line), and a non-matching green and blue stripped skirt (which on my values of Christian modesty should be below the knee). This curious combination of “seeing (idon)” and “thoughts (enthumeseis),” not only looks like bad Matthean Greek, but also looks like bad NT Greek per se. Elsewhere in St. Matthew’s Gospel, we read in Matthean Greek at Matt. 12:25, “eidos (knowing) de (and) Iesous (Jesus) tas (the) enthumeseis (thoughts) auton (of them)” i.e., “And Jesus knew (eidos) their thoughts (enthumeseis).”		At Matt. 9:4a, the TR’s Greek reading, “kai (and) eidos (knowing),” in the words, “And (kai) Jesus knowing (eidos) their (auton) thoughts (enthumeseis)” (AV), is a sizeable minority Byzantine reading with support from Codices M 021 (Codex Campianus, 9th century, with the spelling, idos) and Pi 041 (Codex Petropolitanus, 9th century). It is further supported in Minuscules 672 (9th century, Athens, Greece), 262 (10th century, Paris, France), 945 (Byzantine outside of Acts & General Epistles, 11th century, Athos, Greece), 1187 (Sinai, Arabia, 11th century), 1207 (11th century, Sinai, Arabia), 76 (12th century, Paris, France), 245 (12th century, Moscow Russia), 270 (12th century, Paris, France), 673 (12th century, Athens, Greece), 924 (12th century, Athos, Greece), 1355 (12th century, Jerusalem, Israel), 291 (13th century, Paris, France), 482 (13th century, British Library, London, UK), 597 (13th century, Biblioteca San Marco, Venice, Italy), 1604 (13th century, Athos, Greece), 235 (14th century, Copenhagen, Denmark), and 1354 (14th century, Jerusalem, Israel); together with Lectionaries 253 (1020 A.D., St. Petersburg, Russia), 813 (1069 A.D., Patmos Island, Greece), 547 (13th century, Vatican City, Rome), 1223 (13th century, Athens, Greece), 184 (1319 A.D., British Library, London, England, UK), and 1968 (1544 A.D., Sydney University, New South Wales, Australia). It is also supported by von Soden’s Kr group of manuscripts which on a generalist count represents c. 1820% or about one-fifth of the 914 exclusively Byzantine text manuscripts in von Soden’s K group; or on a more precise count of Gospel manuscripts in the K group c. 22.5-25% of the Gospel manuscripts90. Therefore this is a sizeable minority Byzantine reading. It is further supported by the ancient church Greek writer, Chrysostom (d. 407). But an alternative reading, Greek, “kai (and) idon (seeing),” thus making the reading, “And (kai) Jesus seeing (idon) their thoughts,” is the majority Byzantine reading e.g., W 032 (5th century, which is Byzantine in Matt. 1-28; Luke 8:13-24:53). With the same meaning, the reading, Greek, “idon (seeing) de (and / but),” is a minority Byzantine reading found in Sigma 042 (late 5th / 6th century), N 022 (6th century); and Lectionary 2378 (11th century). It is also found as Latin, “Et (and) vidisset (seeing)” in Jerome’s Latin Vulgate (5th century), and old Latin Versions k (4th / 5th centuries), b (5th century), aur (7th century), 1 (7th / 8th century), g1 (8th /9th century), ff1 (10th / 11th century), c (12th / 13th century); or as Latin, “Et (and) videns (seeing),” in old Latin Versions d (5th century), f (6th century), and q (6th / 7th century); or as Latin, “videns (seeing) autem (but)” i.e., “but seeing,” in old Latin Versions a (4th century) and h (5th century). From the Latin support for this reading, the Vulgate’s reading is manifested in the Clementine Vulgate (1592). It is also followed by the ancient church Latin writers, Chromatius (d. 407), Jerome (d. 420), Augustine (d. 430), and Speculum (d. 5th century). However, the representative Byzantine reading poses a notable textual problem. The terminology, “seeing (idon) their thoughts (enthumeseis),” looks like the incongruous combination of a woman with a red and white spotted blouse (which on my values of Christian modesty should be above the breast-line), and a non-matching green and blue stripped skirt (which on my values of Christian modesty should be below the knee). This curious combination of “seeing (idon)” and “thoughts (enthumeseis),” not only looks like bad Matthean Greek, but also looks like bad NT Greek per se. Elsewhere in St. Matthew’s Gospel, we read in Matthean Greek at Matt. 12:25, “eidos (knowing) de (and) Iesous (Jesus) tas (the) enthumeseis (thoughts) auton (of them)” i.e., “And Jesus knew (eidos) their thoughts (enthumeseis).”

-	By contrast, St. Luke never uses St. Matthew’s combination of “eidos (knowing)” and “enthumeseis (thoughts).” Rather he uses the terminology of “epignous (perceived)” and “dialogismous (thoughts)” (Luke 5:22), or “edei (knew)” and “dialogismous (thoughts)” (Luke 6:8), or “idon (perceiving)” and “dialogismon (thought)” (Luke 9:47), or “eidos (knowing)” and “dianoemata (thoughts)” (Luke 11:17). Therefore the terminology of Matt. 9:4a looks at best, like a curious hybrid between some elements of Matthean Greek (Matt. 12:25) and some elements of Lucan Greek (Luke 9:47); although I think this is a quaint coincidence, and that Matt. 9:4a owes nothing to the importation of a Lucan influence by a latter scribe. Since this combination of “seeing (idon)” and “thoughts (enthumeseis)” is unidiomatic Matthean Greek, and unidiomatic NT Greek per se, it draws attention to itself as an improbable, though admittedly not impossible, reading. By contrast, the idiomatic Greek reading at Matt. 9:4a, “knowing (eidos)” and “thoughts (enthumeseis),” which is supported by that most learned church doctor and bishop, St. John Chrysostom (c. 346- 407)91, looks very much like the probable reading. The son of an army officer, who studied both law and theology, St. Chrysostom’s surname, which was earned from his clear and precise preaching and teaching, means, “golden-mouthed.92” We cannot doubt that this Greek speaking “golden-mouthed” saint, has here preserved the clear and idiomatic reading of the text. I think it highly improbable that most scribes would have changed “idos (knowing)” “thoughts (enthumeseis)” to “seeing (idon)” “thoughts (enthumeseis)” at Matt. 9:4a as some kind of “stylistic improvement,” since this terminology is so unidiomatic of the NT Greek. Nevertheless, since we cannot be certain that all scribes were competent, and indeed the evidence indicates that some were incompetent; it is not safe to attribute such competence to all scribes. Thus we cannot totally disallow for the possibility that this was a deliberate scribal change. Nevertheless, since not even the most incompetent Alexandrian scribe would be likely to think of “ido n (seeing)” “thoughts (enthume seis)” as a “stylistic improvement” of “eido s (knowing)” “thoughts (enthume seis),” I think that on this occasion we can safely stipulate that on the balance of probabilities, “seeing (ido n)” must have entered the text by inadvertence, rather than a deliberate desire to change the text from “eido s (knowing)” to “ido n (seeing).” Fortunately, Manuscript Washington (W 032) helps us better understand how this variant may have arisen, since in Matt. 9:4a we find “O IHCOYC” (o Ie sous, Jesus) abbreviated to “OIC” (with a bar over these letters), and so like Matt. 9:2, Matt. 9:4a reads, “KAIIDO (“KAI[and]IDO NOIC” N[seeing]O[-]IC[Jesus]”). If the original script was also in capital letters and continuous script, it may have read on one line, “KAIE,” and on the next line, “IDO COIC.” The “E” at the end of “KAIE,” may have been lost due to a paper loss or fade; and either in the same or a subsequent manuscript, due to ellipsis, “KAIIDO COIC” (“and Jesus knowing”) may have become the gobbledegook, “KAIIDO C” i.e., a “trumpet” that gives “an uncertain sound” (I Cor. 14:8). A later scribe, realizing an error had been made, without thinking the matter through very carefully, probably then reconstructed Matt. 9:4a from context as “KAIIDO NOIC” (“and Jesus seeing”), being influenced by the slightly earlier Matt. 9:2, which also uses the terminology, “KAIIDO NOIC” (“and Jesus seeing”). If so, his evidently hasty decision to repair Matt. 9:4a by simple recourse to Matt. 9:2, does not say much for the quality of textual analysis of the relevant scribe. Sadly, the standard of some copyists left something to be desired. On the one hand, textual analysis supports the TR’s minority Byzantine text reading, “kai (and) eido s (knowing),” at Matt. 9:4a, which has support from the ancient church Greek writer, St. Chrysostom. It was followed by the King James Version translators, and the Elzevirs of Leiden. But on the other hand, “kai (and) ido n (seeing),” is the representative Byzantine text reading, and is followed in the Latin text, and by several ancient church Latin writers. It was also followed by Erasmus, Stephanus, and Beza. On the system of rating textual readings A to E, I would give the TR’s reading at Matt. 9:4a a middling “C” (in the range of 56% +/- 2%), i.e., the text of the TR is the correct reading, but has a lower level of certainty. Textual History Outside the Closed Class of Three Witnesses. Outside the closed class of sources the correct reading at Matt. 9:4a, “kai (and) eido s (knowing),” is found in one of the two leading Alexandrian texts, Rome Vaticanus (4th century); and as “eido s (knowing) de (and / but)” in (the mixed text type) Codex Theta 038 (9th century). It is further found in Minuscules 565 (9th century, independent), 700 (11th century, independent), 157 (12th century, independent), and 205 (independent in the Gospels & Revelation, 15th century). It is also found in the Family 1 Manuscripts, which contain Minuscules 1 (12th century, independent text in the Gospels, Byzantine elsewhere), 1582 (12th century, independent Matt.-Jude), 209 (14th century, independent in the Gospels and Revelation, Byzantine elsewhere), et al. Translating from either “kai (and) eido s (knowing)” or “eido s (knowing) de (and);” it is additionally found in the celebrated Syriac Pesitto Version (first half 5th century); as well as the Syriac Harclean h (616) Version; Egyptian Coptic Sahidic (3rd century) and Middle Egyptian (3rd century) Versions; Gothic Version (4th century); Armenian Version (5th century); However, the incorrect reading, “kai (and) ido n (seeing),” is found in one of the two leading Alexandrian texts, London Sinaiticus (4th century); and the leading representative of the Western text, Codex D 05 (5th century). It is also found in (the mixed text type) Codex C 04 (5th century), (the mixed text type) Codex L 019 (8th century), (the independent text type) Codex 0233 (8th century), (the independent) Codex Delta 037 (9th century); and the Family 13 Manuscripts, which contain Minuscules 788 (11th century, independent text), 346 (12th century, independent), 543 (12th century, independent), 826 (12th century, independent), 828 (12th century, independent), 983 (12th century, independent), 13 (13th century, independent), et al. Translating from either “kai (and) ido n (seeing)” or “ido n (seeing) de (and / but);” it is further found in some independent manuscripts of the Palestinian Syriac Version; the Egyptian Coptic Bohairic Version (3rd century), and Slavic Version (9th century). With the two major Alexandrian texts split down the middle between these two readings, the neo-Alexandrians have been in a painful quandary as to which way they should go. The NU Text split one way, with the reading “kai (and) ido n (seeing)” in the main text of Nestle-Aland’s 27th edition (1993) and UBS’s 4th revised edition (1993), and the TR’s reading, “kai (and) eido s (knowing),” reduced to a footnote reading. But like the earlier Nestle’s 21st edition (1952) which places “eido s (knowing)” in the main text, (with “ido n / seeing” in a footnote), both the NASB and NIV split the other way; and so for the wrong reasons, adopted the right reading at Matt. 9:4a (although the NIV’s style of “dynamic equivalence” omits the “kai” / “and”). Reflecting this internal neo-Alexandrian tension and split, the Westcott-Hort text places “eido (“knowing,” ASV) in the main text, and “ido s” n” (“seeing,” ASV ftn.) in a footnote reading; and this is followed in the ASV which reads, “And … knowing” in the main text, while an ASV footnote says, “Many ancient authorities read ‘seeing’.” The ASV’s main text and footnote dichotomy was followed by its elder son, the RSV, and the RSV’s younger son, the ESV. The NRSV followed Rome Vaticanus, but with the somewhat loose, “perceiving” (NRSV), in what was possibly an abortive bid to find something of a “common ground” translation between the two variants. The semi neo-Alexandrian, Moffatt, appears to have used the Western Text as “the argument clincher” in this Alexandrian dispute (probably to some extent also influenced by the Latin and Palestinian Syriac Version), and hence Moffatt followed the variant, “Jesus saw what they were thinking” (Moffatt Bible). For partly related, and partly unrelated reasons, the issue of whether Matt. 9:4a reads s (knowing)” or “ido n (seeing),” has been a matter of dispute in both the neo-Byzantine camp and the neo-Alexandrian camp. For we neo-Byzantines who accept the Received Text, this difficult matter was conclusively settled in the seventeenth century, with the work of the King James Version translators and the Elzevirs of Leiden. For neo-Alexandrians, the matter is something of an open, festering, sore, attracting the flies of many different “new” versions.	+	By contrast, St. Luke never uses St. Matthew’s combination of “eidos (knowing)” and “enthumeseis (thoughts).” Rather he uses the terminology of “epignous (perceived)” and “dialogismous (thoughts)” (Luke 5:22), or “edei (knew)” and “dialogismous (thoughts)” (Luke 6:8), or “idon (perceiving)” and “dialogismon (thought)” (Luke 9:47), or “eidos (knowing)” and “dianoemata (thoughts)” (Luke 11:17). Therefore the terminology of Matt. 9:4a looks at best, like a curious hybrid between some elements of Matthean Greek (Matt. 12:25) and some elements of Lucan Greek (Luke 9:47); although I think this is a quaint coincidence, and that Matt. 9:4a owes nothing to the importation of a Lucan influence by a latter scribe. Since this combination of “seeing (idon)” and “thoughts (enthumeseis)” is unidiomatic Matthean Greek, and unidiomatic NT Greek per se, it draws attention to itself as an improbable, though admittedly not impossible, reading. By contrast, the idiomatic Greek reading at Matt. 9:4a, “knowing (eidos)” and “thoughts (enthumeseis),” which is supported by that most learned church doctor and bishop, St. John Chrysostom (c. 346- 407)91, looks very much like the probable reading. The son of an army officer, who studied both law and theology, St. Chrysostom’s surname, which was earned from his clear and precise preaching and teaching, means, “golden-mouthed.92” We cannot doubt that this Greek speaking “golden-mouthed” saint, has here preserved the clear and idiomatic reading of the text. I think it highly improbable that most scribes would have changed “idos (knowing)” “thoughts (enthumeseis)” to “seeing (idon)” “thoughts (enthumeseis)” at Matt. 9:4a as some kind of “stylistic improvement,” since this terminology is so unidiomatic of the NT Greek. Nevertheless, since we cannot be certain that all scribes were competent, and indeed the evidence indicates that some were incompetent; it is not safe to attribute such competence to all scribes. Thus we cannot totally disallow for the possibility that this was a deliberate scribal change. Nevertheless, since not even the most incompetent Alexandrian scribe would be likely to think of “ido n (seeing)” “thoughts (enthume seis)” as a “stylistic improvement” of “eido s (knowing)” “thoughts (enthume seis),” I think that on this occasion we can safely stipulate that on the balance of probabilities, “seeing (ido n)” must have entered the text by inadvertence, rather than a deliberate desire to change the text from “eido s (knowing)” to “ido n (seeing).” Fortunately, Manuscript Washington (W 032) helps us better understand how this variant may have arisen, since in Matt. 9:4a we find “O IHCOYC” (o Ie sous, Jesus) abbreviated to “OIC” (with a bar over these letters), and so like Matt. 9:2, Matt. 9:4a reads, “KAIIDO (“KAI[and]IDO NOIC” N[seeing]O[-]IC[Jesus]”). If the original script was also in capital letters and continuous script, it may have read on one line, “KAIE,” and on the next line, “IDO COIC.” The “E” at the end of “KAIE,” may have been lost due to a paper loss or fade; and either in the same or a subsequent manuscript, due to ellipsis, “KAIIDO COIC” (“and Jesus knowing”) may have become the gobbledegook, “KAIIDO C” i.e., a “trumpet” that gives “an uncertain sound” (I Cor. 14:8). A later scribe, realizing an error had been made, without thinking the matter through very carefully, probably then reconstructed Matt. 9:4a from context as “KAIIDO NOIC” (“and Jesus seeing”), being influenced by the slightly earlier Matt. 9:2, which also uses the terminology, “KAIIDO NOIC” (“and Jesus seeing”). If so, his evidently hasty decision to repair Matt. 9:4a by simple recourse to Matt. 9:2, does not say much for the quality of textual analysis of the relevant scribe. Sadly, the standard of some copyists left something to be desired. On the one hand, textual analysis supports the TR’s minority Byzantine text reading, “kai (and) eido s (knowing),” at Matt. 9:4a, which has support from the ancient church Greek writer, St. Chrysostom. It was followed by the King James Version translators, and the Elzevirs of Leiden. But on the other hand, “kai (and) ido n (seeing),” is the representative Byzantine text reading, and is followed in the Latin text, and by several ancient church Latin writers. It was also followed by Erasmus, Stephanus, and Beza. On the system of rating textual readings A to E, I would give the TR’s reading at Matt. 9:4a a middling “C” (in the range of 56% +/- 2%), i.e., the text of the TR is the correct reading, but has a lower level of certainty. Textual History Outside the Closed Class of Three Witnesses. Outside the closed class of sources the correct reading at Matt. 9:4a, “kai (and) eido s (knowing),” is found in one of the two leading Alexandrian texts, Rome Vaticanus (4th century); and as “eido s (knowing) de (and / but)” in (the mixed text type) Codex Theta 038 (9th century). It is further found in Minuscules 565 (9th century, independent), 700 (11th century, independent), 157 (12th century, independent), and 205 (independent in the Gospels & Revelation, 15th century). It is also found in the Family 1 Manuscripts, which contain Minuscules 1 (12th century, independent text in the Gospels, Byzantine elsewhere), 1582 (12th century, independent Matt.-Jude), 209 (14th century, independent in the Gospels and Revelation, Byzantine elsewhere), et al. Translating from either “kai (and) eido s (knowing)” or “eido s (knowing) de (and);” it is additionally found in the celebrated Syriac Pesitto Version (first half 5th century); as well as the Syriac Harclean h (616) Version; Egyptian Coptic Sahidic (3rd century) and Middle Egyptian (3rd century) Versions; Gothic Version (4th century); Armenian Version (5th century); However, the incorrect reading, “kai (and) ido n (seeing),” is found in one of the two leading Alexandrian texts, London Sinaiticus (4th century); and the leading representative of the Western text, Codex D 05 (5th century). It is also found in (the mixed text type) Codex C 04 (5th century), (the mixed text type) Codex L 019 (8th century), (the independent text type) Codex 0233 (8th century), (the independent) Codex Delta 037 (9th century); and the Family 13 Manuscripts, which contain Minuscules 788 (11th century, independent text), 346 (12th century, independent), 543 (12th century, independent), 826 (12th century, independent), 828 (12th century, independent), 983 (12th century, independent), 13 (13th century, independent), et al. Translating from either “kai (and) ido n (seeing)” or “ido n (seeing) de (and / but);” it is further found in some independent manuscripts of the Palestinian Syriac Version; the Egyptian Coptic Bohairic Version (3rd century), and Slavic Version (9th century). With the two major Alexandrian texts split down the middle between these two readings, the neo-Alexandrians have been in a painful quandary as to which way they should go. The NU Text split one way, with the reading “kai (and) ido n (seeing)” in the main text of Nestle-Aland’s 27th edition (1993) and UBS’s 4th revised edition (1993), and the TR’s reading, “kai (and) eido s (knowing),” reduced to a footnote reading. But like the earlier Nestle’s 21st edition (1952) which places “eido s (knowing)” in the main text, (with “ido n / seeing” in a footnote), both the NASB and NIV split the other way; and so for the wrong reasons, adopted the right reading at Matt. 9:4a (although the NIV’s style of “dynamic equivalence” omits the “kai” / “and”). Reflecting this internal neo-Alexandrian tension and split, the Westcott-Hort text places “eido (“knowing,” ASV) in the main text, and “ido s” n” (“seeing,” ASV ftn.) in a footnote reading; and this is followed in the ASV which reads, “And … knowing” in the main text, while an ASV footnote says, “Many ancient authorities read ‘seeing’.” The ASV’s main text and footnote dichotomy was followed by its elder son, the RSV, and the RSV’s younger son, the ESV. The NRSV followed Rome Vaticanus, but with the somewhat loose, “perceiving” (NRSV), in what was possibly an abortive bid to find something of a “common ground” translation between the two variants. The semi neo-Alexandrian, Moffatt, appears to have used the Western Text as “the argument clincher” in this Alexandrian dispute (probably to some extent also influenced by the Latin and Palestinian Syriac Version), and hence Moffatt followed the variant, “Jesus saw what they were thinking” (Moffatt Bible). For partly related, and partly unrelated reasons, the issue of whether Matt. 9:4a reads s (knowing)” or “ido n (seeing),” has been a matter of dispute in both the neo-Byzantine camp and the neo-Alexandrian camp. For we neo-Byzantines who accept the Received Text, this difficult matter was conclusively settled in the seventeenth century, with the work of the King James Version translators and the Elzevirs of Leiden. For neo-Alexandrians, the matter is something of an open, festering, sore, attracting the flies of many different “new” versions. [https://www.gavinmcgrathbooks.com/pdfs/1net3.pdf]
-		+
-		+

	====Verses relative to Matthew 9:4====		====Verses relative to Matthew 9:4====

Nick: /* Commentary */

2022-09-11T07:50:12Z

Commentary

←Older revision		Revision as of 07:50, 11 September 2022
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	:ιδων often translates to seeing		:ιδων often translates to seeing
	:ειδως often translates to knowing		:ειδως often translates to knowing
		+
		+	====Gavin McGrath====
		+	Matt. 9:4a “and ... knowing” (TR & AV) {C}
		+
		+	Preliminary Textual Discussion.
		+
		+	The Byzantine manuscripts are divided between the readings, idon and eidos, though favour the former over the latter. This division is reflected in our Sydney University Lectionaries which divide one, one, each way. Scrivener’s Text (1881, 1894), like Swanson’s reference to the “Textus Receptus” (in H Kaine Diatheke, [The New Testament,] Oxford, 1873), follows Erasmus (1516 & 1522) and Stephanus (1550) in reading, Greek, “kai (and) idon (‘seeing,’ second aorist active participle, nominative singular, from oida);” which is followed in the Vulgate’s Latin as, “vidisset (‘he seeing,’ active subjunctive pluperfect, 3rd person singular verb, from video),” or some old Latin Versions as “videns (‘seeing,’ present active participle, nominative singular, from video).” By contrast, Elzevir (1633) reads Greek, “kai (and) eidos (‘knowing,’ perfect active participle, nominative singular, from oida).” We cannot doubt that the TR of the AV was the latter; for Matt. 9:4 reads, “and Jesus knowing their thoughts” (AV); not “And Jesus seeing their thoughts.”
		+
		+	Principal Textual Discussion.
		+
		+	At Matt. 9:4a, the TR’s Greek reading, “kai (and) eidos (knowing),” in the words, “And (kai) Jesus knowing (eidos) their (auton) thoughts (enthumeseis)” (AV), is a sizeable minority Byzantine reading with support from Codices M 021 (Codex Campianus, 9th century, with the spelling, idos) and Pi 041 (Codex Petropolitanus, 9th century). It is further supported in Minuscules 672 (9th century, Athens, Greece), 262 (10th century, Paris, France), 945 (Byzantine outside of Acts & General Epistles, 11th century, Athos, Greece), 1187 (Sinai, Arabia, 11th century), 1207 (11th century, Sinai, Arabia), 76 (12th century, Paris, France), 245 (12th century, Moscow Russia), 270 (12th century, Paris, France), 673 (12th century, Athens, Greece), 924 (12th century, Athos, Greece), 1355 (12th century, Jerusalem, Israel), 291 (13th century, Paris, France), 482 (13th century, British Library, London, UK), 597 (13th century, Biblioteca San Marco, Venice, Italy), 1604 (13th century, Athos, Greece), 235 (14th century, Copenhagen, Denmark), and 1354 (14th century, Jerusalem, Israel); together with Lectionaries 253 (1020 A.D., St. Petersburg, Russia), 813 (1069 A.D., Patmos Island, Greece), 547 (13th century, Vatican City, Rome), 1223 (13th century, Athens, Greece), 184 (1319 A.D., British Library, London, England, UK), and 1968 (1544 A.D., Sydney University, New South Wales, Australia). It is also supported by von Soden’s Kr group of manuscripts which on a generalist count represents c. 1820% or about one-fifth of the 914 exclusively Byzantine text manuscripts in von Soden’s K group; or on a more precise count of Gospel manuscripts in the K group c. 22.5-25% of the Gospel manuscripts90. Therefore this is a sizeable minority Byzantine reading. It is further supported by the ancient church Greek writer, Chrysostom (d. 407). But an alternative reading, Greek, “kai (and) idon (seeing),” thus making the reading, “And (kai) Jesus seeing (idon) their thoughts,” is the majority Byzantine reading e.g., W 032 (5th century, which is Byzantine in Matt. 1-28; Luke 8:13-24:53). With the same meaning, the reading, Greek, “idon (seeing) de (and / but),” is a minority Byzantine reading found in Sigma 042 (late 5th / 6th century), N 022 (6th century); and Lectionary 2378 (11th century). It is also found as Latin, “Et (and) vidisset (seeing)” in Jerome’s Latin Vulgate (5th century), and old Latin Versions k (4th / 5th centuries), b (5th century), aur (7th century), 1 (7th / 8th century), g1 (8th /9th century), ff1 (10th / 11th century), c (12th / 13th century); or as Latin, “Et (and) videns (seeing),” in old Latin Versions d (5th century), f (6th century), and q (6th / 7th century); or as Latin, “videns (seeing) autem (but)” i.e., “but seeing,” in old Latin Versions a (4th century) and h (5th century). From the Latin support for this reading, the Vulgate’s reading is manifested in the Clementine Vulgate (1592). It is also followed by the ancient church Latin writers, Chromatius (d. 407), Jerome (d. 420), Augustine (d. 430), and Speculum (d. 5th century). However, the representative Byzantine reading poses a notable textual problem. The terminology, “seeing (idon) their thoughts (enthumeseis),” looks like the incongruous combination of a woman with a red and white spotted blouse (which on my values of Christian modesty should be above the breast-line), and a non-matching green and blue stripped skirt (which on my values of Christian modesty should be below the knee). This curious combination of “seeing (idon)” and “thoughts (enthumeseis),” not only looks like bad Matthean Greek, but also looks like bad NT Greek per se. Elsewhere in St. Matthew’s Gospel, we read in Matthean Greek at Matt. 12:25, “eidos (knowing) de (and) Iesous (Jesus) tas (the) enthumeseis (thoughts) auton (of them)” i.e., “And Jesus knew (eidos) their thoughts (enthumeseis).”
		+
		+	By contrast, St. Luke never uses St. Matthew’s combination of “eidos (knowing)” and “enthumeseis (thoughts).” Rather he uses the terminology of “epignous (perceived)” and “dialogismous (thoughts)” (Luke 5:22), or “edei (knew)” and “dialogismous (thoughts)” (Luke 6:8), or “idon (perceiving)” and “dialogismon (thought)” (Luke 9:47), or “eidos (knowing)” and “dianoemata (thoughts)” (Luke 11:17). Therefore the terminology of Matt. 9:4a looks at best, like a curious hybrid between some elements of Matthean Greek (Matt. 12:25) and some elements of Lucan Greek (Luke 9:47); although I think this is a quaint coincidence, and that Matt. 9:4a owes nothing to the importation of a Lucan influence by a latter scribe. Since this combination of “seeing (idon)” and “thoughts (enthumeseis)” is unidiomatic Matthean Greek, and unidiomatic NT Greek per se, it draws attention to itself as an improbable, though admittedly not impossible, reading. By contrast, the idiomatic Greek reading at Matt. 9:4a, “knowing (eidos)” and “thoughts (enthumeseis),” which is supported by that most learned church doctor and bishop, St. John Chrysostom (c. 346- 407)91, looks very much like the probable reading. The son of an army officer, who studied both law and theology, St. Chrysostom’s surname, which was earned from his clear and precise preaching and teaching, means, “golden-mouthed.92” We cannot doubt that this Greek speaking “golden-mouthed” saint, has here preserved the clear and idiomatic reading of the text. I think it highly improbable that most scribes would have changed “idos (knowing)” “thoughts (enthumeseis)” to “seeing (idon)” “thoughts (enthumeseis)” at Matt. 9:4a as some kind of “stylistic improvement,” since this terminology is so unidiomatic of the NT Greek. Nevertheless, since we cannot be certain that all scribes were competent, and indeed the evidence indicates that some were incompetent; it is not safe to attribute such competence to all scribes. Thus we cannot totally disallow for the possibility that this was a deliberate scribal change. Nevertheless, since not even the most incompetent Alexandrian scribe would be likely to think of “ido n (seeing)” “thoughts (enthume seis)” as a “stylistic improvement” of “eido s (knowing)” “thoughts (enthume seis),” I think that on this occasion we can safely stipulate that on the balance of probabilities, “seeing (ido n)” must have entered the text by inadvertence, rather than a deliberate desire to change the text from “eido s (knowing)” to “ido n (seeing).” Fortunately, Manuscript Washington (W 032) helps us better understand how this variant may have arisen, since in Matt. 9:4a we find “O IHCOYC” (o Ie sous, Jesus) abbreviated to “OIC” (with a bar over these letters), and so like Matt. 9:2, Matt. 9:4a reads, “KAIIDO (“KAI[and]IDO NOIC” N[seeing]O[-]IC[Jesus]”). If the original script was also in capital letters and continuous script, it may have read on one line, “KAIE,” and on the next line, “IDO COIC.” The “E” at the end of “KAIE,” may have been lost due to a paper loss or fade; and either in the same or a subsequent manuscript, due to ellipsis, “KAIIDO COIC” (“and Jesus knowing”) may have become the gobbledegook, “KAIIDO C” i.e., a “trumpet” that gives “an uncertain sound” (I Cor. 14:8). A later scribe, realizing an error had been made, without thinking the matter through very carefully, probably then reconstructed Matt. 9:4a from context as “KAIIDO NOIC” (“and Jesus seeing”), being influenced by the slightly earlier Matt. 9:2, which also uses the terminology, “KAIIDO NOIC” (“and Jesus seeing”). If so, his evidently hasty decision to repair Matt. 9:4a by simple recourse to Matt. 9:2, does not say much for the quality of textual analysis of the relevant scribe. Sadly, the standard of some copyists left something to be desired. On the one hand, textual analysis supports the TR’s minority Byzantine text reading, “kai (and) eido s (knowing),” at Matt. 9:4a, which has support from the ancient church Greek writer, St. Chrysostom. It was followed by the King James Version translators, and the Elzevirs of Leiden. But on the other hand, “kai (and) ido n (seeing),” is the representative Byzantine text reading, and is followed in the Latin text, and by several ancient church Latin writers. It was also followed by Erasmus, Stephanus, and Beza. On the system of rating textual readings A to E, I would give the TR’s reading at Matt. 9:4a a middling “C” (in the range of 56% +/- 2%), i.e., the text of the TR is the correct reading, but has a lower level of certainty. Textual History Outside the Closed Class of Three Witnesses. Outside the closed class of sources the correct reading at Matt. 9:4a, “kai (and) eido s (knowing),” is found in one of the two leading Alexandrian texts, Rome Vaticanus (4th century); and as “eido s (knowing) de (and / but)” in (the mixed text type) Codex Theta 038 (9th century). It is further found in Minuscules 565 (9th century, independent), 700 (11th century, independent), 157 (12th century, independent), and 205 (independent in the Gospels & Revelation, 15th century). It is also found in the Family 1 Manuscripts, which contain Minuscules 1 (12th century, independent text in the Gospels, Byzantine elsewhere), 1582 (12th century, independent Matt.-Jude), 209 (14th century, independent in the Gospels and Revelation, Byzantine elsewhere), et al. Translating from either “kai (and) eido s (knowing)” or “eido s (knowing) de (and);” it is additionally found in the celebrated Syriac Pesitto Version (first half 5th century); as well as the Syriac Harclean h (616) Version; Egyptian Coptic Sahidic (3rd century) and Middle Egyptian (3rd century) Versions; Gothic Version (4th century); Armenian Version (5th century); However, the incorrect reading, “kai (and) ido n (seeing),” is found in one of the two leading Alexandrian texts, London Sinaiticus (4th century); and the leading representative of the Western text, Codex D 05 (5th century). It is also found in (the mixed text type) Codex C 04 (5th century), (the mixed text type) Codex L 019 (8th century), (the independent text type) Codex 0233 (8th century), (the independent) Codex Delta 037 (9th century); and the Family 13 Manuscripts, which contain Minuscules 788 (11th century, independent text), 346 (12th century, independent), 543 (12th century, independent), 826 (12th century, independent), 828 (12th century, independent), 983 (12th century, independent), 13 (13th century, independent), et al. Translating from either “kai (and) ido n (seeing)” or “ido n (seeing) de (and / but);” it is further found in some independent manuscripts of the Palestinian Syriac Version; the Egyptian Coptic Bohairic Version (3rd century), and Slavic Version (9th century). With the two major Alexandrian texts split down the middle between these two readings, the neo-Alexandrians have been in a painful quandary as to which way they should go. The NU Text split one way, with the reading “kai (and) ido n (seeing)” in the main text of Nestle-Aland’s 27th edition (1993) and UBS’s 4th revised edition (1993), and the TR’s reading, “kai (and) eido s (knowing),” reduced to a footnote reading. But like the earlier Nestle’s 21st edition (1952) which places “eido s (knowing)” in the main text, (with “ido n / seeing” in a footnote), both the NASB and NIV split the other way; and so for the wrong reasons, adopted the right reading at Matt. 9:4a (although the NIV’s style of “dynamic equivalence” omits the “kai” / “and”). Reflecting this internal neo-Alexandrian tension and split, the Westcott-Hort text places “eido (“knowing,” ASV) in the main text, and “ido s” n” (“seeing,” ASV ftn.) in a footnote reading; and this is followed in the ASV which reads, “And … knowing” in the main text, while an ASV footnote says, “Many ancient authorities read ‘seeing’.” The ASV’s main text and footnote dichotomy was followed by its elder son, the RSV, and the RSV’s younger son, the ESV. The NRSV followed Rome Vaticanus, but with the somewhat loose, “perceiving” (NRSV), in what was possibly an abortive bid to find something of a “common ground” translation between the two variants. The semi neo-Alexandrian, Moffatt, appears to have used the Western Text as “the argument clincher” in this Alexandrian dispute (probably to some extent also influenced by the Latin and Palestinian Syriac Version), and hence Moffatt followed the variant, “Jesus saw what they were thinking” (Moffatt Bible). For partly related, and partly unrelated reasons, the issue of whether Matt. 9:4a reads s (knowing)” or “ido n (seeing),” has been a matter of dispute in both the neo-Byzantine camp and the neo-Alexandrian camp. For we neo-Byzantines who accept the Received Text, this difficult matter was conclusively settled in the seventeenth century, with the work of the King James Version translators and the Elzevirs of Leiden. For neo-Alexandrians, the matter is something of an open, festering, sore, attracting the flies of many different “new” versions.
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	====Verses relative to Matthew 9:4====		====Verses relative to Matthew 9:4====

←Older revision		Revision as of 08:02, 11 September 2022
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	====[[Desiderius Erasmus]]====		====[[Desiderius Erasmus]]====
		+	[[Image:Matthew_9_4_Erasmus_1516.JPG\|thumb\|right\|250px\|Matthew 9:4 in [[Greek]] in the [[1516 AD\|1516]] [[Novum Instrumentum omne]] of [[Desiderius Erasmus\|Erasmus]]]]
		+
		+	[[Image:Matthew_9_4_Erasmus_1519.JPG\|thumb\|right\|250px\|Matthew 9:4 in [[Greek]] in the [[1519 AD\|1519]] [[Novum Instrumentum omne]] of [[Desiderius Erasmus\|Erasmus]]]]
		+
		+	[[Image:Matthew_9_4_Erasmus_1522.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in [[Greek]] in the [[1522 AD\|1522]] Greek New Testament of [[Desiderius Erasmus\|Erasmus]]</small>]]

	* [[1516 AD\|1516]] ([[Desiderius Erasmus\|Erasmus]] 1st [[Novum Instrumentum omne]])		* [[1516 AD\|1516]] ([[Desiderius Erasmus\|Erasmus]] 1st [[Novum Instrumentum omne]])
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	====[[Theodore Beza]]====		====[[Theodore Beza]]====
-	* [[~~1565~~ AD\|~~1565~~]] (Beza ~~1st~~)	+	====[[Theodore Beza]]====
-	* [[1565 AD\|1565]] (~~Beza Octavo 1st~~)	+
-	* [[1567 AD\|1567]] ~~(Beza Octavo 2nd)~~	+	* '''1'''. [[1556 AD\|1556]]/[[1557 AD\|57]] <small>In Latin ([[Matthew_9:4#Latin\|see below]]) - counted as Beza's first major edition. [https://books.google.com.au/books?id=A0usDcgwzc8C&pg=PA3#v=onepage&q&f=false 1556 Edition] and [https://books.google.com.au/books?id=e5dUAAAAcAAJ&pg=PA3#v=onepage&q&f=false here]. [https://www.e-rara.ch/gep_g/content/zoom/10661118 1557 Edition] Bibliothèque de Genève, shelf mark Bb 2341</small>
-	* [[1580 AD\|1580]] ~~(Beza Octavo 3rd)~~	+	:* [[1559 AD\|1559]] <small>unauthorised Basel edition - (Bibliothèque de Genève, shelf mark Bb 2347 [https://www.e-rara.ch/gep_g/content/zoom/1957985 e-rara] & [http://dfg-viewer.de/show?tx_dlf%5Bdouble%5D=0&tx_dlf%5Bid%5D=http%3A%2F%2Fdigitale.bibliothek.uni-halle.de%2Foai%2F%3Fverb%3DGetRecord%26metadataPrefix%3Dmets%26identifier%3D993514&tx_dlf%5Bpage%5D=13&cHash=6b3eaed78ca8bf6c03a967422520dbf7 ULB Sachsen-Anhalt] </small>
-	* [[1582 AD\|1582]] (~~Beza~~ 2nd)	+	:* [[1563 AD\|1563]]: <small>Beza’s Responsio against Castellio (referred to on the title page of the 1565 and 1582 editions): [https://www.e-rara.ch/gep_g/content/zoom/869676 e-rara] (Bibliothèque de Genève, shelf mark Bb 150).</small>
-	* [[~~1589~~ AD\|~~1589~~]] (~~Beza 3rd~~)	+
-	* [[1590 AD\|1590]] (Beza Octavo 4th)	+	* '''2'''. <small>(Novum Testamentum,- counted as Beza's second major edition. Geneva)</small>
-	* [[~~1598~~ AD\|~~1598~~]] (~~Beza 4th~~)	+	[[Image:Matthew_9_4_Beza_1565.JPG\|thumb\|right\|250px\|Matthew 9:4 in Beza's [[1565 AD\|1565]] Greek New Testament]]
-	''See Also [[Matthew 9:4 Beza 1598]] ([[Theodore Beza\|Beza]])''	+	:* [[1565 AD\|1565]] <small>(a special copy with Beza’s own handwritten notes in preparation of the third edition (MHR O4 cd (565) a):[http://doc.rero.ch/record/18245?ln=fr]</small>
-	* [[1604 AD\|1604]] ~~(Beza Octavo 5th)~~	+	:* [[1565 AD\|1565]] <small>[https://www.e-rara.ch/gep_g/content/zoom/1774121 Minor edition]</small>
		+	[[Image:Matthew_9_4_Beza_1567.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1567 AD\|1567]] Greek New Testament</small>]]
		+	:* [[1567 AD\|1567]] <small>[https://www.e-rara.ch/mhr_g/content/zoom/4266100 Minor edition]</small>
		+	:* [[1569 AD\|1569]]: <small>Tremellius’ Syriac NT, with Beza’s Greek and Latin text included: [https://www.e-rara.ch/gep_g/content/zoom/4465341 e-rara] and [https://books.google.com.au/books?id=eY61MnibT1QC&pg=PA1-IA1#v=onepage&q&f=false Google]</small>
		+	:* [[1575 AD\|1575]]: <small>a [https://books.google.nl/books?id=DsBIAAAAcAAJ&hl=nl&pg=PA1#v=onepage&q&f=false Latin-only edition] which introduces Chapter summaries</small>
		+	:* [[1580 AD\|1580]] <small>[https://www.e-rara.ch/gep_g/content/zoom/3107964 Minor edition] and also another minor edition [https://books.google.com.au/books?id=vr9IAAAAcAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false here]</small>
		+
		+	* '''3'''. [[1582 AD\|1582]] <small>(Novum Testamentum. 2nd folio edition. Geneva.)</small>
		+	:* [[1590 AD\|1590]] <small>[https://www.e-rara.ch/gep_g/content/zoom/3138458 Minor edition]</small>
		+
		+	* '''4'''. <small>([https://www.e-rara.ch/lac1_g/content/zoom/11394874 1588 e-rara]] (Lausanne : Bibliothèque, shelf mark 2015);[http://images.csntm.org/PublishedWorks/Bezae_NT_1588/Bezae_NT_1588_0001a.jpg CSNTM]; [https://archive.org/details/testamentvmnovvm00bzet/page/n19/mode/2up Archive]; [https://books.google.nl/books?id=tt1TAAAAcAAJ&hl=nl&pg=PA1#v=onepage&q&f=false Google]</small>
		+	[[Image:Matthew_9_4_Beza_1589.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1588 AD\|1588]] Greek New Testament</small>]]
		+	:* [[1590 AD\|1590]] <small>(Beza Octavo 4th)</small>
		+	:* [[1594 AD\|1594]]: <small>the Annotationes printed separately: [https://www.e-rara.ch/gep_g/content/zoom/1095196 e-rara].</small>
		+
		+	* '''5'''. <small>([[http://www.e-rara.ch/gep_g/content/titleinfo/1752610 e-rara]. Novum Testamentum. 5th. Geneva.])</small><small>''See Also [[Matthew 9:4 Beza 1598]] ([[Theodore Beza\|Beza]])''</small>
		+	[[Image:Matthew_9_4_beza_1598.JPG\|thumb\|right\|250px\|<small>Matthew 9:4 in Beza's [[1598 AD\|1598]] Greek New Testament</small>]]
		+	:* [[1604 AD\|1604]] <small>[https://books.google.com.au/books?id=NhY-AAAAcAAJ&pg=PA11-IA8#v=onepage&q&f=false Minor edition]</small>

	====Elzevir====		====Elzevir====