Matt 5:1 προσηλθον

There is little reason to follow the primarily Egyptian orthographical preference of the few manuscripts that read προσηλθαν (ℵ* B* pc), just as Weiss (85) writes regarding ηλθον in its simple and compound forms, that "the ending in -αν is found only 9 times in B, sporadically in ℵ, D, L, only 6 times where 2 of them agree and 2 times where all three agree, so it is very improbable that this writing convention goes back to the most ancient text.” See also Matt 2:5 ειπον and Matt 7:13 εισελθετε.

Matt 4:23 περιηγεν ολην την Γαλιλαιαν ο Ιησους

In one of many places where the text of NA27/UBS4 relies on but a single Greek manuscript, the expression found in most witnesses seemed peculiar to some who thought to simplify it in various ways: περιηγεν ο Ιησους ολην την Γαλιλαιαν (ℵ1 D f1 33 892 1424 l 844 l 2211 pc lat; Eus); περιηγεν ο Ιησους εν ολη τη Γαλιλαια ([ℵ*] C* sy-s.p.h bo); περιηγεν εν ολη τη Γαλιλαια (B [k] sy-c sa mae1). Bloomfield (GNT, 1:26; Annotations, 4) suggests that critics "stumbled at the construction with accus[ative] . . . from their not being aware that the accus[ative] is governed by the prepos[ition] in composition, and accordingly supplied εν," at the same time changing the following words to conform to εν with the dative. Burgon (Causes, 51–2) astutely suggests that the -εν of περιηγεν was carelessly reduplicated and consequently brought about the phrase's change to the dative case. The same could have happened if -εν itself was accidentally mistaken for the preposition (resulting in περιηγ εν ολη etc.), and then -εν added by a subsequent scribe to repair what appeared to be an obvious homoeoteleuton error. Yet, as in 9:35 and 23:15, Matthew's custom is simply περιαγω + the accusative (without a preposition). The transposition of ο Ιησους from its original position to its more common place just following the verb was only natural, especially as such is the position in an extremely similar verse at 9:35 (so Burgon, who incidentally also notes the addition of ο Ιησους by ℵ after περιηγεν in that passage's parallel place of Mark 6:6). Cf. also John 7:28 where a nearly identical variation occurs: the consensus reading, εκραξεν ουν εν τω ιερω διδασκων ο Ιησους, is altered to (1) εκραξεν ουν ο Ιησους εν τω ιερω διδασκων (ℵ D N Ψ f1 565 l 844 l 2211 it), and (2) εκραξεν ουν εν τω ιερω διδασκων (i.e., without ο Ιησους) (Δ f13 al). It is highly unlikely that so many witnesses would have altered the position of ο Ιησους from its normal Koine position behind the verb to the place where it rests in most manuscripts, if the former were indeed its original location. The omission of ο Ιησους, as occurs in a few manuscripts in John 7:28, is characteristic of a minority of manuscripts anywhere in the manuscript tradition given the proclivity of early scribes to omit more than to add. Yet here the omission in a single Greek witness may also have been aided by scribal harmonization to Mark 1:39 and Luke 4:44, where the proper name is absent.

Text und Textwert #10 results:

1    περιηγεν ολην την γαλιλαιαν ο ιησους
07 017 021 028 030 031 032 036 037 041 042 045 047 055 0211 0287 2 3 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 23 24 26 27 28 29 30 31 34 35 37 38 39 40S 43 44 45 46 47 48 49 51 52 53 54 55 56 57 58 59 60 61 63 64 65 66 67 68 70 71 72 73 74 75 76 77 78 80 83 84 86 89 90 98 99 100 105 106 107 108 109 111 112 113 114 116 117 119 120 121 122 123 124 125 126 127 128 129 131 132 133 134 135S 136 137 138 140 141 142 143 144 146 147 148 149 150 151 152 153 155 156 158 160 161 162 163 164 165 167 169 170 171 173 174 175 178 179 180 182 183 184 185 186 187 188 189 190 192 193 194 195 196 198 199 200 201 202 204 207 208 210 211 212 213 215 217 218 219 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 240 244 245 246 247 248 251 259 260 261 262 263 265 266 267 268 269 270 271 272 274 275 276 277 278 280 281 282 283 284 285 286 287 288 289 290 291 295 296 297 298 299 300 301 303 304 305 306 310 324 329 330 331 334 343 344 345 347 348 349 350S 351 352 353 355 358 359 360 361 363 364 365 366 367 370 371 372 373 374 375 376 377 379 380 386 387 388 389 390 391 393 394 395 399 402 405 406 408 409 410 411 412 413 414 415 418 419* 420 422 431 435 438 439 440 443 444 445 446 447 448 449 461 470 471 473 475 476 477 478 479 480 481 482 483 484 485 489 490 491 492 493 494 495 496 497 498 500 501 504 505 506 507 508 509 510 511 513 514 515 516 518 519 520 521 522 523 524 525 527 528 529 530 532 534 535 537 543 546 547 548 549 550 551 552 553 554 555 556 558 560 561 563 564 565 566 568 569 571 573 574 575 577 578 579 580 581 583 584 585 586 587 588 590 592 597 600 645 649 651 652 655 657 660 662 663 666 668 672 676 677 679 680 683 685 688 689 690 691 692 693 694 696 697 699 700 703 707 708 709C 711 714 715 716 717 718 724 725 726 730 745 746 747 750 751 752 753 754 755 756 757 758 759 760 761 762 763 765 766 768S 769 773 774 775 776 777 778 779 780 781 782 783 785 786 787 788 789S 790 791 792 793 794S 795 796 797 798 799 801 803 804 805 806 808 809 811 818 822 824 825 826 827 828 830S 839 843 844 845 851 852 860 864 871 872 873 875 877 880 886 888 890 893 895 896 899 900 901 902 903 904 905 906 922 923 924 925 926 927 928 929 930 931 932 933 934 935 937 938 939 940 941 942 943 944 945 946 947 948 951 952 953 955 956 957 958 959 960 961 962 963 964 965 966 968 969 971 972 973 974 975 978 979 980 982 983 986 987 988 989 992 994 995 996 998 999 1000 1001 1003 1004 1005 1006 1007 1008 1009 1010 1011 1012 1013 1014 1015 1017 1018 1019 1020 1023 1024 1025 1026 1030 1032 1033 1035 1036 1037 1038 1039 1040 1041 1042S 1044 1046 1048 1050 1052 1053 1054S 1056 1057 1059 1060 1061 1062 1063 1064 1065 1068 1071 1072 1073 1074 1075 1076 1077 1078 1079 1080 1081 1082 1083 1084 1085 1086 1087 1088 1089 1090 1091 1092 1093 1095 1096 1097 1110 1111 1113 1114 1117 1118 1120 1121 1122 1123 1125 1126 1127 1131 1132 1133 1135 1136 1138 1144 1145 1146 1148 1149 1152 1155 1158 1160 1163 1164 1165 1166 1167 1168 1169 1170 1171 1172 1173 1174 1178 1179 1180 1181 1185 1186 1187 1188C 1189 1190 1191 1192 1193 1194 1195 1196 1197 1198 1199 1200S 1202 1203 1205 1206 1207 1208 1209 1210 1211 1212 1213 1214 1215 1216 1217 1218 1219 1221 1222 1223 1224 1225 1226 1227 1228 1229 1230 1232 1233 1234 1235 1236 1237 1238 1239 1240 1241 1242 1243 1247 1248 1250 1251 1253 1260 1262 1266 1269 1273 1278 1279 1280 1281 1282 1285 1288 1289 1290 1291 1292 1294 1296 1297 1298 1299 1301 1303 1305 1309 1310S 1312 1313 1314 1315 1316 1317 1318 1319 1320 1321 1322 1323 1324 1325 1326 1328 1329 1330 1331 1333 1334 1335 1338 1339 1340 1341 1345 1346 1347 1350 1352 1353 1354 1355 1356 1358 1359 1362 1364 1365 1367 1375 1377 1383 1385 1386 1388 1389 1390 1391 1392 1393 1394 1395 1397 1398 1399 1400 1401 1402 1403 1404 1406 1408 1409 1410 1413 1414S 1415 1416 1418 1420 1422 1432 1434 1435 1436 1438 1439 1440 1441 1442 1443 1444 1445 1446 1447 1448 1449 1450 1452 1454 1456 1457 1458 1460 1461 1462 1463 1464S 1465 1466 1467 1468 1470 1471 1472 1473 1474 1475 1476 1477 1478 1479 1480 1482 1483 1484 1485 1486 1487 1488 1489 1490 1491 1492 1493 1494 1495 1496 1497 1498 1499 1500 1501 1502 1503 1505 1508 1510 1511 1519 1521 1528 1530 1531 1532 1535 1538 1539 1540 1541 1542 1543 1544 1545 1546 1547 1548 1549 1550 1551 1552 1553 1555 1556 1558 1559 1560 1563 1570 1572 1573 1575 1576 1578 1579 1580 1581 1583 1584 1585 1586 1587 1588 1589 1591 1592 1594 1595 1597 1600 1602 1603 1604 1605 1606 1608 1609 1612 1615T 1617 1620 1622 1623 1624 1625 1628 1629 1630 1631 1632 1634 1635 1637 1639 1640 1641 1642 1643 1645 1646 1647 1649 1651 1652 1653 1659 1660 1661 1664 1665 1666 1667 1668 1670 1671 1672 1676 1678 1680 1682 1685 1686 1687 1688 1690 1691 1692 1693 1694 1695 1697 1698 1699 1700 1702 1703 1712 1713 1797 1800 1802 1804 1808 1813 1814 1901 1966 2095 2097 2099 2101 2107 2109 2112 2117 2118 2120 2122 2123 2126 2127 2131 2132 2133 2135 2139 2141 2142 2146 2147 2159 2172 2173 2174 2175 2176 2177 2178 2181 2182 2191 2193 2195 2199 2201 2204S 2213 2215 2217 2220 2221 2223 2224 2229 2236 2238 2255 2260 2261 2263 2265 2266 2267 2273 2277 2278* 2280 2281 2283 2284 2287 2290S 2291 2292 2295 2296 2297 2301 2304 2306 2314 2317 2321 2323 2324 2328 2352 2354 2355 2356 2362 2367 2369 2370 2371 2372 2373 2374 2381 2382 2383 2386 2387 2388 2394 2397 2398 2400 2404 2405 2406 2407 2411 2414 2415 2420 2422 2426 2430 2439 2442 2446 2451 2454 2458 2465 2467 2471 2472 2474 2476 2477 2478 2479 2482 2483 2487 2488 2489 2494 2496 2497 2499 2502 2503 2507 2508 2509 2510 2511 2518 2520 2521 2523 2524 2525 2528S 2530 2533 2539 2545 2546 2550 2554 2555 2557 2559S 2561 2562 2567 2571 2578 2579 2581 2590S 2591S 2592 2598 2603 2604 2605 2606 2608S 2610 2612 2613 2614 2615 2616 2620 2622 2623 2624 2633 2635 2636 2637 2645 2646 2650 2651S 2653 2656 2658 2660 2665 2666 2670 2673 2676 2680 2684 2685 2687 2689S 2691 2692 2694 2695 2697 2702 2703 2705 2706 2707 2708 2709 2710 2713 2714 2715 2718 2721 2724 2726 2727 2728S 2729 2730 2734 2735 2737 2745 2749 2756 2757 2760 2765 2766 2767 2770 2773 2774 2775 2779 2780 2783 2787 2788 2806 2808 2809 2810 2812 2831 2835 2836
NUMBER OF WITNESSES: 1347

1B    περιηγεν ολην την γαλιλαν ο ιησους
1188*
NUMBER OF WITNESSES: 1

2    περιηγεν εν ολη τη γαλιλαια
03
NUMBER OF WITNESSES: 1

3    περιηγεν ο ιησους ολην την γαλιλαιαν
01C1 05 1 4 33 118S 130 154 157 205 209 214 220 243 273 333 346 354 392 419C 423 428 517 557 582 591 596 684 713 719 720 722 723 727 728 729 731 732 733 734 735 736 737 738 741 744 772S 817 819 820 833 834 835 836 837 842 854 855 856 858 861 863 878 889 891 892 949 954 970 1021 1029 1043 1047S 1137 1139 1159 1182 1252 1261 1263 1268 1272 1302 1327 1336 1387 1396 1424 1506 1533 1534 1536 1557 1582 1601 1613 1615L 1633 1675 1704 1816 1823 2148 2206 2207 2278C 2450 2452 2470 2490 2492 2577 2583 2701 2786
NUMBER OF WITNESSES: 115

3B    περιηγεν ο ιησους την γαλιλαιαν
1481
NUMBER OF WITNESSES: 1

4    περιηγεν εν ολη τη γαλιλαια ο ιησους
04C3
NUMBER OF WITNESSES: 1

5    περιηγεν ο ιησους εν ολη τη γαλιλαια
04* 279
NUMBER OF WITNESSES: 2

6    περιηγεν ο ιησους εν τη γαλιλαια
01*
NUMBER OF WITNESSES: 1

7    περιηγεν την γαλιλαιαν ολην ο ιησους
2516
NUMBER OF WITNESSES: 1

7B    περιηγεν την γαλιλαιαν ο ιησους ολην
544
NUMBER OF WITNESSES: 1

8    περιηγεν ολην την γαλιλαιαν
293 512 740 997 1357 1421 1453
NUMBER OF WITNESSES: 7

9    περιηγεν την γαλιλαιαν ο ιησους
36 709* 1780 2585
NUMBER OF WITNESSES: 4

10    περιηγεν ο ιησους
191 1455S 1590
NUMBER OF WITNESSES: 3

11    περιηγεν καθ ολης της γαλιλαιας ο ιησους
1058 1204 2315 2693S
NUMBER OF WITNESSES: 4

12 περιηγεν
664
NUMBER OF WITNESSES: 1

Matt 4:16 ειδεν φως μεγα

Indicative of the atticistic alterations found elsewhere in the same major witnesses (cf., e.g., Matt 3:4 αυτου ην and Matt 4:9 ταυτα παντα σοι), a few witnesses alter the word order to φως ειδεν μεγα in an attempt to improve the style (ℵ B C W Σ f1.13 33 892 1241 it vg-pt; Or-pt Eus Chr Cyr). The normal Koine word order is intrinsically characteristic of Matthew's style, and the many more noticeable verbal dissimilarities of the passage with the LXX make harmonization to the word order there highly unlikely. The alteration was no doubt encouraged by a critical and poetic attempt to align the position of φως here with the position of φως later in the verse (φως ειδεν μεγα . . . φως ανετειλεν αυτοις). Furthermore, the word order found in most witnesses is early and diverse (D E K L M P S U V Γ Δ k vg-pt; Hipp Or-pt).

Matt 4:13, 15 Νεφθαλειμ

     There is little reason to follow the orthographical preference of the few relatively minor witnesses that read Νεφθαλιμ (M V Ω 047 213 565 566 655 713 bo).

Matt 4:13 Καπερναουμ

     Some manuscripts and versions (ℵ B D W* Z 0233 33 pc lat co) show preference for the spelling Καφαρναουμ, which admittedly is more similar to the Hebrew (כפר נחום). Matthäi (56) claims that Origen imported Καφαρναουμ into the text, and that Jerome followed Origen; furthermore: "Each changed particular names elsewhere according to his own judgment." This particular spelling variation may date to the very origin of the major text-types or early editions of the New Testament, since the same variation occurs everywhere (Matt 8:5; 11:23; 17:24; Mark 1:21; 2:1; 9:33; Luke 4:23, 31; 7:1; 10:15; John 2:12; 4:46; 6:17, 24, 59). While it is possible that scribes would have updated the text to reflect that name more familiar to them, it is hard to account for the fact that so many manuscripts from everywhere have Καπερναουμ. Consequently, Καφαρναουμ may reflect a critical attempt to restore a more orthographically Semitic pronunciation, a change that would have occurred very early since that spelling was used by Josephus in the first century and the Latin version depends on such a spelling (Capharnaum). Subsequently, some later occurrences of Καφαρναουμ may reflect assimilation to the predominant influence of the Latin version, or to esteemed fathers (like Origen) who frequently commented on such minutiae. The reading of most manuscripts is not without significant and diverse support (including C E K L M P S U V Wc Γ Δ Σ f1.13 [Θ: Καπαρναουμ]; Eus) and therefore cannot easily be ignored.

Matt 4:13 Ναζαρετ

There is little reason to follow the primarily Egyptian orthographical preference of the few witnesses that read Ναζαρα (ℵ1 B* Z 33 k mae1; Or-pt), which was also the preference of a lone manuscript in 2:23 (P70vid). Indicative of a limited orthographical preference in conjunction with assimilation toward two popular versions (vg co), most of the manuscripts that read Ναζαρεθ here (ℵ* D E K M S U V W Θ Ω 0233 f1.13 al vg co) also read Ναζαρεθ not only in 2:23 (C K M N S W Γ Π Σ Ω 0250 f13 al lat vg [Δ f1: Ναζαραθ]) against the consensus Ναζαρετ (including ℵ B D L 33) but also in Mark 1:9 (D E F H K M U V W Θ Π f1.13 al vg co) against the consensus Ναζαρετ (including ℵ B L Γ Δ Φ a b d f; Or [Σ: Ναζαρατ]).
     Tony Pope through private email correspondence suggests the likelihood that "either it was the felt need in Greek to avoid having foreign words that end in various consonants (Greek words end only in a few possible consonants - Smyth §133), or there was a local language form of the name that influenced the orthography here." Given (1) the general unreliability of a minority of scribes in cases of orthography even in the space of two chapters, (2) the internal probability that Matthew would not have spelled "Nazareth" three different ways in as many passages (2:23; 4:13; 21:11), and (3) the chance that the spelling Ναζαρα could have come about in a minority of witnesses due to scribal attraction to the last syllable of other place names such as Ιεροσολυμα (2:1, 3; 3:5; 5:35), Ιουδα (2:6 bis), Ιουδαια (3:5), Γαλιλαια (4:15, 23), etc., in the end a preliminary preference for the majority reading Ναζαρετ is not indiscriminate.

Matt 4:12 ο Ιησους

After ακουσας δε some witnesses omit ο Ιησους (ℵ B C*vid D Z 33 543 700 pc ff1 k vg-st sy-s sa mae1 bo-pt). Mill (Prolegomena:148) says, conversely, that "a scribe's subconscious long ago introduced ο Ιησους into the text." Bengel (Apparatus, 97), Griesbach (1:39–40), Meyer (92), and others, following Mill, argue that the name was introduced either because the place marked the beginning of the pericope or because of lectionary cross-contamination due to the reading that begins with 4:12. Whitby (141) thinks the period is "defective" without ο Ιησους, but Fritzsche (176–7) supports the words not because the sense is unclear without the name, but because intrinsically it is generally Matthew's custom (cf. 4:17, 23; 8:14, 18, 33; 11:1; 12:1; 13:1, 53; 15:21, 29; 16:13; 17:1, etc.). Wettstein (1:274) argues in like manner, noting similar places (1:18, 24; 8:13, 14, 18). Matthäi (55) notes that the expression is preserved not only in all the Gospel lectionaries but also in all the manuscripts he has collated, whereas Bloomfield (GNT, 23; Annotations, 3) confirms it with little doubt but says the internal evidence is "equally balanced."
     In addition, there are several reasons for maintaining the authenticity of ο Ιησους. First, omission among the early manuscripts is more than twice as common as addition (cf. note on Matt 1:22). Second, although less likely, the omission could reflect conformation to the exact expression 30 verses earlier (2:22). Third, the omission may be accounted for by the transcription error known as homoeoarchton (ο...ο), the probability for which is increased due to the likelihood that the number of the letters of the expression written as a nomen sacrum would have equalled the number of the letters of the following word (ΟΙΣ ΟΤΙ). Fourth, if scribes were really so prone to add the name as frequently as some allege, there are many likelier places where the name should have been added but where not a single scribe has done so (cf. the beginning of arguably the most famous sermon in the Bible, the Sermon on the Mount (Matt 5:1–7:29). Fifth, the claim of lectionary cross-contamination is overstated; cf. Scholz, 1:458–9, where most Greek manuscripts containing the nearby pericopes were unaffected by the beginning of lectionary readings (τω καιρω εκεινω περιπατων ο Ιησους παρα [4:18–23]; το καιρω εκεινω ηκολουθησαν τω Ιησου [4:25–5:11]; ειπεν ο κυριος τω αιτουντι [5:42–48]; ειπεν ο κυριος [7:9–18]). Sixth, due to perceived superfluousness, names are frequently omitted by a minority of manuscripts at any given place (cf., e.g., the omissions of: Ιωαννης in 3:14 (by ℵ* B sa); ο Ιησους in 4:23 (by B k sy-c sa mae); κυριε in 8:6 (by ℵ* k sy-s.c; Hil); Ιησους in 8:22 (by ℵ 33 b c k q sy-s), etc. For these internal and external reasons the presence of ο Ιησους should be considered original.

Matt 4:10 οπισω μου

This variation represents one of the many places where the Textus Receptus deviates from the broad consensus of Greek manuscripts (for inclusion of οπισω μου see below, including C2 D E L M U Z Γ Ω 047 055 0211 33 [+1345 mss] b h l* sy-[s].c.h** sa-mss bo-mss). For another relatively significant deviation of the Textus Receptus from the consensus text, cf. the note on Matt 3:11.
     A higher regard for the interpretation of the text over the text itself caused οπισω μου to be removed from in between the words υπαγε and Σατανα in a number of witnesses (ℵ B C*vid K P S V W Δ Σ 0233 f1.13 565 579* 700 892*vid [+145 mss] f k vg sy-p sa-ms mae1 bo; Ir-latvid Tert Or Hil). The same motivation may have caused orthodox scribes to remove υπαγε οπισω μου Σατανα from Luke 4:8 (ℵ B D L W Ξ f1 33 205 579 700 788 892* 2542 pc lat sy-s.p sa bo-pt), although the disruption there could have been caused by the command appearing before the end of Jesus' temptation in Luke's account.
     Wettstein (1:272–3) demonstrates, beginning with Origen, the early and widespread notion that Jesus could not have said υπαγε οπισω μου to Satan, because (so Pseudo-Ignatius) it was impossible for Satan to turn and follow him, and (so Victor) because it is a good thing to be behind Jesus, and (so Jerome) because Jesus would not censure the Apostle Peter and Satan with the same words. Jerome even interprets Matt 16:23 in such a way that has Jesus directing the word υπαγε to the Devil, namely, "Go away," and υπαγε οπισω μου to Peter, namely, "follow my way." Wettstein charges: "It appears that this emendation [i.e., omission] arose from the cleverness of Origen, who also has deleted the words οπισω μου from unwilling manuscripts at Luke 4:8." Matthäi (54–5) similarly states: "I believe that οπισω μου was removed lest it appear that Peter and the Devil received the same response," and that although Euthymius Zigabenus thinks that Matthew did not write οπισω μου but that Luke did, according "to the other Greek interpreters οπισω μου should be removed both in Matthew and in Luke." Matthäi notes the Catena to Mark 8:33 that says: "But to Satan when he was tempting Jesus he did not say, 'Go behind me, Satan,' but 'Go, Satan;' but to Peter (Mark 8:33) while he was still a sinner, and therefore not yet behind Jesus, he said, ' Go behind me, Satan,' that is, 'follow me.'" Matthäi rightly argues, "But surely, if υπαγε οπισω μου signifies nothing but ακολουθει μοι ['follow me'], by no means would Christ have spoken such to the Devil." Many scribes and interpreters reasoned similarly and thus removed the words. Wettstein also notes the ludicrousness of Jesus commanding Satan to follow him.
     Thus with good reason Griesbach (36–9) states that "the reading οπισω μου, inasmuch as it is more difficult, rougher, and more unusual, altogether must be preferred over the other, which by the omission of these words proves that some readers plucked out a scruple that was vexing to them," and that the οπισω μου is supported by "witnesses of the most diverse kind, conspiring among themselves in a friendly manner." Griesbach continues, "For we know that already Origen and Pseudo-Ignatius, whom Victor, Euthymius, Jerome, and others followed thereafter, were of this opinion, that υπαγειν οπισω τινος did not signify anything other than ακολουθειν τινι, and thus by a deliberate and judicious plan Jesus indeed said to Peter (Matt 16:23) υπαγε οπισω μου σατανα, but to the tempter υπαγε σατανα, without this addition. I voluntarily grant that the shorter reading was rather widely propagated especially due to the authority of Origen." Furthermore, Griesbach correctly states that the omission predates Origen, since Irenaeus and Tertullian do not quote the words, and thus Origen cannot be said to have created the omission, contrary to Wettstein's special pleading.
     Kühnöl (100–01) concurs that the words were deleted "by those interpreters to whom the formula υπαγω οπισω μου did not appear to signify anything other than ακολουθειν τινι, and who therefore thought that indeed Jesus rightly could say to Peter in Matt 16:23, υπαγω οπισω μου Σατανα, but not however to that insidious one." He further judges that υπαγε οπισω μου actually stands for υπαγε απ εμου και ουκετι ακολουθει οπισω μου ['depart from me and no longer follow after me'], for "never does the formula υπαγε οπισω μου signify, 'Go behind me,' but οπισω μου rather indicates 'withdrawal' or 'departure' on account of the added word υπαγειν, neither even did Jesus command Peter, as Beza advises at Mark 8:33, to follow him from behind; for he who follows us from behind certainly does not depart. The opposite formula is spoken below in verse 19: δευτε οπισω μου, 'go after/behind me,' that is, 'follow me.' And so the words υπαγε οπισω μου denote: 'depart, get out of my sight' (geh mir aus den Augen), 'get thou away from me;' moreover this reading, inasmuch as it is the more difficult and is fortified by the authority of more than enough manuscripts, was very rightly received in succession by Griesbach, Matthäi, Knapp, Vaterus, and Scholz."
     In short, there is no plausible reason why scribes would have wanted to add what most ancient commentators thought Jesus could not or would not have said to Satan, and consequently the motive was present and the temptation great for many to remove the words, not add them (from Matt 16:23). Finally, the presence of the words both here and in regard to Peter was a purposeful tactic to reveal to the reader the seriousness of Peter's improper motives. Cf. also Burgon (Traditional Text, 169–70) for many patristic citations and sources.


Text und Textwert #9 results:

1    υπαγε οπισω μου σατανα
04C2 05 07 019 021 030 035 036 045 047 055 0211 2 3 4C 5 7 8 9 10 11 12 15 16 17 18 19 20 21 23 24C 26 28 29 30 31 33 35 37 38 40C 43 44 45 46 47 48 49 52 53 54 55 56 57 58 59 60 61T 63 64 65 66 67 68 70 71 73 74 75 76 77 78 80 83 84 86 89 90 98 99 100 105 106 107 108 109 111 112 113 117 118S 119 120 121 122 123C 125 127 128 129 130 131 132 133 134 135S 137 138 140 141 142 143 144 146 147 149 150 151C 152 153 155 156 157 160 162 163 165 167 170 171 174 178 179 180 182 184 185 186 187 188 189 190 191 192 193 195 198 199 200 201 202 204 205 207 208 209 210 211 212 213 214 215 217 218 219 220 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 243 244 245 246 247 248 251 259 260 261 262C 263 266 267 269 270 272 274 275 276 277C 279 280 281 282 283 284 285 286 287 288 290 291 293 296 297 298 299 300 301 303 304 305 306 310 324 329 330 331 333 343 344 345 346 348 349 350S 351 352 353 354 355 358 359 360 361 363 364 365 367 370 371 373 374 375C 376 377 380 386 387 388 389 390 391 392 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2735 2745 2749 2753 2756 2757 2760 2765 2766 2767 2770 2773 2774 2775 2779 2780 2781 2786 2788C 2806 2808 2809 2810 2812C 2831 2835 2836
NUMBER OF WITNESSES: 1348

1B    υπαγε μου σατανα
1191*
NUMBER OF WITNESSES: 1

2    υπαγε σατανα
01 03 04* 017 024 028 031 032 037 042 0233 1 4* 6 13 14 22 24* 27* 34 36 39 40* 61L 72 114 123* 124 136 148 151* 158 161 164 169 173 183 194 196 240 262* 265 268 271 273 277* 278 289 334 372 375* 379 399 408* 411* 420 461 472 478 481 489* 496* 507 513 527 528 543* 546 548* 564C 565 566* 579* 591* 600 677* 699 700 707 724C 730 755 777 780* 788 793 809 826 837 839* 871* 872* 892* 896* 899* 899C2 947 951 994* 1057* 1078* 1079 1080 1083 1118 1135 1166 1172 1178 1187* 1205 1206 1209* 1219* 1221* 1238* 1281 1303 1313 1314* 1321 1325 1333* 1347 1355 1422* 1422C2 1438 1452 1458 1460* 1464S 1470 1478 1483* 1486 1498* 1542* 1546 1581* 1582* 1589* 1603 1629 1640 1672 1691* 2101 2109 2126 2133 2173* 2181 2193* 2199 2224 2267 2287 2314* 2321 2362* 2369* 2381 2411 2415 2479 2507 2516 2559S 2571 2585 2604* 2637* 2646C 2680 2684 2708 2737 2754 2812*
NUMBER OF WITNESSES: 180

3    υπαγε οπισω σατανα
27C 51 1272 1422C1 2362C
NUMBER OF WITNESSES: 5

4    υπαγε σατανα οπισω μου
652 2223 2474
NUMBER OF WITNESSES: 3

5    σατανα
2788*
NUMBER OF WITNESSES: 1

Matt 4:9 ταυτα παντα σοι

Most manuscripts read ταυτα παντα σοι (including C2 D E K L M P S U Δ Θ Ω f13 lat sy co; Ir-lat), yet an early scribe or editor, motivated by a revival of the Attic dialect, sought to enhance the perfectly good Koine by changing it into the classical ταυτα σοι παντα as reflected in some manuscripts (ℵ B C* W Z Σ f1 33 al; Or). Marks of atticistic revision in the text of the New Testament are always highly suspect, especially when evidenced by only a few manuscripts primarily of Alexandria, a place esteemed for its critical revision of texts. Cf. also the notes on Matt 2:22 and Matt 3:4. Another possible cause for the minority reading is that one or another scribe accidentally skipped παντα due to homoeoteleuton error (τα...τα), then after writing σοι he repaired his text without loss of meaning by adding the skipped word. Even Lachmann (1:15) supports the reading of most manuscripts, which is corroborated by the oldest witness of any kind, namely, Irenaeus' Old Latin translation, which is significant because it differs from the later Vulgate, which follows the Alexandrian word order.

Matt 4:9 λεγει

A few manuscripts (ℵ B C D Z f13 33 pc lat) have λεγει instead of the historic present λεγει preserved in most manuscripts (including E K L M P S U V W Γ Δ Θ Σ Ω f1). This variation mirrors the identical alteration by a few manuscripts in 4:6 (ℵ1 W Z pc). Meyer (92) judges that "it is not to be adopted . . . instead of λεγει" as it is taken from Luke 4:6. In addition to its support by the great consensus of Greek manuscripts, see the note on Matt 4:5 for a broader range of reasons why λεγει is also secure on internal grounds.

Matt 4:5 ιστησιν

A few manuscripts (ℵ B C D Z f1 33 205 pc lat sa) alter the present ιστησιν into the aorist εστησεν, disturbing the representation of the narrative as present (παραλαμβανει . . . ιστησιν . . . λεγει) and borrowing the tense of the verb from the parallel passage in Luke 4:9 (so Wettstein, 1:271; Bloomfield, GNT, 23; Meyer, 92). Most manuscripts (including E K L M P S U V W Γ Δ Θ Σ Ω f13), however, preserve ιστησιν. Griesbach (1:35–6) counters that Matthew altogether should have written the present, but that he sometimes mixes the tenses such as in 4:11 (αφιησιν . . . προσηλθον . . . διηκονουν), and that εστησεν would have displeased the grammarian who would have wanted to conform the tenses. Yet in that case (Matt 4:11) the narrative is interrupted by ιδου, where, in addition, the same supposed grammarian, if legitimate, appears completely unconcerned about the mixture of tenses. Moreover, as Fritzsche (164) rightly judges, scribes were more prone accidentally to change the historic present into a past tense; and after ιστησιν was altered (probably accidentally) into εστησεν, even though εστησεν was indeed "inept," it was nevertheless tolerated because of its presence in Luke 4:9, although in that place its presence is most suitable (ηγαγεν . . . εστησεν), "for not everywhere does a variation involving tenses have reason." Indeed, it is clear that a few manuscripts in any given place are always prone to change the historic present into the aorist (e.g.: 2:13, εφανη [B sa mae1]; 2:19, εφανη [sa mae]; 4:6 ειπεν [ℵ1 W Z pc] 4:9, ειπεν [ℵ B C D Z f13 33 pc], etc.). For these reasons the reading reflected in the vast consensus of the manuscripts, namely the historic present ιστησιν, should be retained.

Matt 4:4 ανθρωπος

Most manuscripts (including K M S Γ Ω f13) do not have the article (ο) before ανθρωπος, but the earliest surviving manuscripts do (ℵ B C D E L P U V W Z Δ Θ Σ f1 33 892 al). Wettstein (1:270), Kühnöl (93), Rinck (249), and others suggest the article was introduced from Deut 8:3 (LXX) and Luke 4:4. In Luke more manuscripts than here, but still not the consensus, have the article. The word ανθρωπος with the article appears to be a Hebraism, with which usually only a minority of manuscripts finds fault. Fritzsche (161–2) argues that the article was omitted by those who wanted to clarify that ανθρωπος was generic, whereas by the presence of the article Matthew, and even Jesus himself, meant to signify the man, i.e., the Messiah. But perhaps it was just this theologically motivated enhancement, suggested by the Hebrew האדם and the Septuagint's ο ανθρωπος at Deut 8:3, that brought about the addition of the article at this place in Matthew and in many manuscripts of Luke.
     Additionally, the circumstance that the noun ανθρωπος is usually accompanied by the definite article normally would have caused scribes to add rather than remove it, but the transcriptional possibility of accidental omission must also be considered. If most Greek manuscripts are correct, it would appear that the addition of the article was made very early and in a variety of unrelated streams of the textual tradition, either due to assimilation to the passage in the Old Testament, theological motivation, or both. Cf. also the addition of the article before ανθρωπος by a few manuscripts in John 7:23 (B N Θ 0250 33 pc).

Matt 4:3 αυτω ο πειραζων ειπεν

     Some manuscripts have αυτω ο πειραζων και ειπεν αυτω (D a b c g h sy-s.c) and others ο πειραζων ειπεν αυτω (p101vid ℵ B W f1.13 33 205 700 892vid al aur ff1 l vg sy-p mae1 bo). Griesbach (1:33–4) defends the consensus reading and describes the genealogy of the variations in this way: first the reading of Bezae (D) and some Old Latin manuscripts arose from scribes adding αυτω after ειπεν, "as happens 600 times elsewhere," but the double αυτω recurring on the same line struck some poorly, and so, second, some naturally omitted the first αυτω and retained only the second, giving rise to the reading in Sinaiticus (ℵ), Vaticanus (B), and others; "and so out of the received reading the origin of all the others is most easily explained" (1:34). Griesbach also cautions that the extra αυτω in similar places in Matthew was added either just after the προσελθων or just after the ειπεν. Bloomfield (GNT, 1:22) argues that "internal evidence is rather in favour of the position after προσ[ελθων] as being the less likely to come from the polishing school of the Alexandrian critics," and that the received reading is "most agreeable to the evangelist's simple phraseology" (Annotations, 3).
     Matthew's usual pattern is to use προσελθων/προσελθοντες absolutely, i.e., without the goal of motion specified (cf. 8:19, 25; 9:20; 13:10, 27; 14:12; 15:12, 23; 16:1; 17:7 [Byz]; 25:20, 22, 24; 26:50, 60, 73; 28:2, 9, 18). Also in 8:2 and 9:18, where the participle varies in the MSS between ελθων and προσελθων, it is in either case absolute. Verses where the goal of motion is indicated after προσελθων/προσελθοντες (by a dative pronoun or articular noun) include 17:19, 21:28, 30; 26:49; 27:58. In 4:3 and 18:21 the Byz MSS indicate the goal but Alexandrian MSS do not; in 19:16 the reverse occurs. As the absolute use of προσελθων was much more common, the likelihood for scribes to have preferred προσελθων without αυτω is increased. Of the various constructions of clauses that contain προσελθων/προσελθοντες in Matthew, the most common is participle—noun phrase/subject—verb—dative pronoun (5x: 8:19; 13:10, 27; 15:12; 28:18). The pattern participle—dative pronoun—noun phrase/subject—verb only occurs twice (4:3 and 18:21), and in both cases it is more likely that the Alexandrian text alters it to the more common pattern than the reverse. In 19:16, however, as in 8:2 and 9:18, the pattern is different in that the subject comes before the participle along with the emphatic ιδου. This appears to require the main verb to follow the participle according to Matthew's usage. (The entire substance of this paragraph is Tony Pope's.)
     Furthermore, as in, e.g., 4:4, Matthew need not always include an indirect object after verbs of speaking, yet it is not unreasonable to suggest that the frequency of occurrence of αυτω after verbs of speaking (as, e.g., in 4:6, 7, 9, 10) could have prompted the transposition in a minority of manuscripts. Also important is the theoretical observation laid out by Griesbach that the consensus reflects the original, the Western reading came second, and the Alexandrian reading came third and is dependent on the earlier Western corruption.