NOTE: THE GREEK NEW TESTAMENT INTERLINEAR W/ CRITICAL APPARATUS: Below will be an asterisk to mark textual variant issues. The textual issue will be highlighted with red fonts. There will be a brief note in red font (e.g., 1:6¦) with the basics that will give the Christian what he or she needs to understand how the textual scholar makes his decision as to what the original reading was based on all of the manuscript evidence available to him. This same textual note (e.g., 1:6¦) will be linked to a full article on this textual issue. Many times the fill article will have much more detailed information to offer but on a few occasions, it will not be much more than the note itself.

(1) Greek New Testament Interlinear, (2) critical apparatus notes, (3) links to full articles that explain textual decisions, (4) linked terms as to how we should objectively view the degree of certainty for the reading accepted as the original, (5) technical textual terms not readily understood are linked to articles, (6) witnesses (textual evidence) linked to articles that inform the reader, (7) introduction to textual criticism articles on how the textual scholar makes decision (by Andrews / by Wilkins), and (8) beginner to advanced articles on New Testament Textual Criticism.

Major Critical Texts of the New Testament

Byz RP: 2005 Byzantine Greek New Testament, Robinson & Pierpont
TR1550: 1550 Stephanus New Testament
Maj: The Majority Text (thousands of minuscules which display a similar text)
Gries: 1774-1775 Johann Jakob Griesbach Greek New Testament
Treg: 1857-1879 Samuel Prideaux Tregelles Greek New Testament
Tisch: 1872 Tischendorf’s Greek New Testament
WH: 1881 Westcott-Hort Greek New Testament
NA28: 2012 Nestle-Aland Greek New Testament
UBS5: 2014 Greek New Testament
SBLGNT: 2010 SBL Greek New Testament
THGNT: 2017 The Greek New Testament
NU: Both Nestle-Aland and the United Bible Society

Matthew 1

1 ΒίβλοςBook γενέσεωςof origin Ἰησοῦof Jesus ΧριστοῦChrist υἱοῦson Δαυεὶδof David υἱοῦson ᾿Αβραάμ.of Abraham.

1:1¦ Matthew: The Greek name rendered “Matthew” is likely a shortened form of the Hebrew name rendered “Mattithiah” (1 Chron. 15:18, 21; 25:3, 21), which means “Gift of Jah.”

According to Matthew

None of the four Gospel writers named themselves in their accounts, and titles were seemingly not part of the original text. We can infer is that in the original penned by Matthew himself and at the very earliest stage of copying the Gospels, the first verse of Matthew’s Gospel served as the unnamed title or the opening words of the manuscript. 𝔓¹ (c. 225 C.E.) is a reflection of this early stage. The text according to comfort, “βιβλος γενεσεως ι̅υ̅ χ̅υ̅ υ̅υ̅ δαυιδ [υιου] αβρααμ.”

2 ᾿ΑβραὰμAbraham ἐγέννησενfathered τὸνthe Ἰσαάκ,Isaac, ἸσαὰκIsaac δὲbut ἐγέννησενfathered τὸνthe Ἰακώβ,Jacob, ἸακὼβJacob δὲbut ἐγέννησενfathered τὸνthe ἸούδανJudah καὶand τοὺςthe ἀδελφοὺςbrothers αὐτοῦ,of him, 3 ἸούδαςJudah δὲbut ἐγέννησενfathered τὸνthe ΦαρὲςPerez καὶand τὸνthe Ζαρὰ*Zerah   ἐκout of τῆςthe Θάμαρ,Tamar, ΦαρὲςPerez δὲbut ἐγέννησενfathered τὸνthe Ἑσρώμ,Hezron, Ἑσρὼμ Hezron δὲbut ἐγέννησενfathered τὸνthe ᾿Αράμ,Ram, 4 ᾿ΑρὰμRam δὲbut ἐγέννησενfathered τὸνthe ᾿Αμιναδάβ,Amminadab, ᾿ΑμιναδὰβAmminadab δὲbut ἐγέννησενfathered τὸνthe Ναασσών,Nahshon, ΝαασσὼνNahshon δὲbut ἐγέννησενfathered τὸνthe Σαλμών,Salmon, 5 ΣαλμὼνSalmon δὲbut ἐγέννησενfathered τὸνthe ΒοὲςBoazἐκout of τῆςthe Ῥαχάβ,Rahab, ΒοὲςBoaz δὲbut ἐγέννησενfathered τὸνthe ἸωβὴδObed ἐκout of τῆςthe Ῥούθ, Ruth, ἸωβὴδObed δὲbut ἐγέννησενfathered τὸνthe Ἰεσσαί,Jesse, 6 ἸεσσαὶJesse δὲbut ἐγέννησενfathered τὸνthe ΔαυεὶδDavid τὸνthe βασιλέα.king.

1:3¦ The original wording Ζαρα (“Zara”) is found in all manuscripts except two of the earliest extant manuscripts (P1 B), which read Ζαρε (“Zare”).

Δαυεὶδ*David δὲbut ἐγέννησενfathered τὸνthe ΣολομῶναSolomon ἐκout of τῆς  the [wife] τοῦof Οὐρίου,Uriah, 7 ΣολομὼνSolomon δὲbut ἐγέννησενfathered τὸνthe Ῥοβοάμ, Rehoboam, ῬοβοὰμRehoboam δὲbut ἐγέννησενfathered τὸνthe ᾿Αβιά,Abijah, ᾿ΑβιὰAbijah δὲbut ἐγέννησενfathered τὸνthe ᾿Ασάφ,Asaph,* 8 ᾿Ασὰφ*Asaph δὲbut ἐγέννησενfathered τὸνthe Ἰωσαφάτ,Jehoshaphat,  ἸωσαφὰτJehoshaphat δὲbut ἐγέννησενfathered τὸνthe Ἰωράμ,  Jehoram,  ἸωρὰμJehoram δὲbut ἐγέννησενfathered τὸνthe Ὀζείαν,Uzziah, 9 ὈζείαςUzziah δὲbut ἐγέννησενfathered τὸνthe Ἰωαθάμ,Jotham,  ἸωαθὰμJotham δὲbut ἐγέννησενfathered τὸνthe Ἄχαζ,Ahaz,*  ἌχαζAhaz* δὲbut ἐγέννησενfathered τὸνthe Ἑζεκίαν,Hezekiah, 10 ἙζεκίαςHezekiah δὲbut ἐγέννησενfathered τὸνthe Μανασσῆ,Manasseh, ΜανασσῆςManasseh δὲbut ἐγέννησενfathered τὸνthe ᾿Αμώς,Amos, ᾿ΑμὼςAmos δὲbut ἐγέννησενfathered τὸνtheἸωσείαν,Josiah, 11 ἸωσείαςJosiah δὲbut ἐγέννησενfathered* τὸνthe ἸεχονίανJechoniah καὶand τοὺςthe ἀδελφοὺςbrothers αὐτοῦof him ἐπὶupon τῆςthe μετοικεσίαςdeportation Βαβυλῶνος.Babylon.

1:6¦ [BRD] WH/NA/UBS: δαυιδ τον βασιλεα δαυιδ δε “David the King and David …” (P¹ א B) TR: τον δαβιδ τον βασιλεα δαβιδ δε ο βασιλευς “David the King and David the King …” (C L W Maj) The original wording is Δαυεὶδ (“David”) in its second occurrence (P¹ א B). Later manuscripts (C L W Maj) ο βασιλευς (“the king”) It was the copyists of later manuscripts (C L W Maj), who expanded this to ο βασιλευς (“the king”) in the second mention of “David.” We can reasonably understand why copyists may have added a second “the king” in reference to the second mention of “David” but not why a copyist might have removed it if it were original.

1:7-8¦ WH/NA/UBS: Ἀσάφ. Ἀσάφ “Abijah fathered Asaph, ⁸ Asaph fathered Jehoshaphat,” (P¹ א B C (D) f¹  f¹³  700 1071, it cop arm eth geo) [BRD] TR: Ασα. Ασα “Abijah fathered Asa, ⁸ Asa fathered Jehoshaphat,” (L W 33 Maj) The reading that appears in the Textus Receptus is the norm of spelling because Abijah was the father of Ἀσά, according to 1 Chronicles 3:10–11. We boldly start with the position that Matthew wrote Ασα. (L W 33 Maj) Thereafter, very early, some scribes introduced an error when they wrote Ἀσάφ. (P¹ א B C (D) f¹  f¹³  700 1071, it cop arm eth geo) Then, we agree with Comfort’s closing thought on this matter, “Later, scribes changed it to “Asa,” probably because they did not want readers to think this king was the psalmist ‘Asaph.’”

1:9¦ NA/UBS/THGNT/SBLGNT: Αχαζ (B K L W Γ Δ Θ ƒ^1.13 33. 565. 700. 892. 1241. 1424. l 844. l 2211 𝔪 lat) WH: Αχας א¹ (Αχαζ Αχας א*) C g¹* (k) q mae bo^ms)

1:10¦ WH/NA/UBS/THGNT/SBLGNT: Ἀμώς, Ἀμώς “Manasseh the father of Amos, and Amos the father of Josiah” (א B C (D) f¹). [BRD] TR: Ἀμών, Ἀμών “Manasseh the father of Amon, and Amon the father of Josiah” (L W f13 Maj). In Matthew 1:10, the earliest and best Greek manuscripts (א B C (D) f¹) read Amos but many of the English translations again chose the Old Testament form of the name here, Amon. (cf. 2 Kings 21:18)

1:11¦ [BRD] WH/NA/UBS/THGNT/SBLGNT:  Ἰωσίας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ “Josiah became the father of Jeconiah[6] and his brothers …” (א B C E K L S V W Γ Δ Π most minuscules it vg syr^{c, ,}  cop^sa,  arm eth) VARIANT: τον Ιωακιμ Ιωακιμ δε εγεννησεν “Jehoiakim, and Jehoiakim became the father of …” (Θ ƒ¹ 33 sy^h**; Ir^{lat vid}) There are several copyists in various manuscripts, who attempted to harmonize Matthew with 1 Chronicles 3:15-16 by adding another person to the genealogy, some even marking it as an insertion, letting readers know it was not original.

12 ΜετὰAfter δὲbut τὴνthe μετοικεσίανdeportation Βαβυλῶνοςof Babylon ἸεχονίαςJechoniah ἐγέννησενfathered τὸνthe Σαλαθιήλ,Shealtiel, ΣαλαθιὴλShealtiel δὲbut ἐγέννησενfathered τὸνthe Ζοροβάβελ,Zerubbabel, 13 ΖοροβάβελZerubbabel δὲbut ἐγέννησενfathered τὸνthe ᾿Αβιούδ,Abiud, ᾿ΑβιοὺδAbiud δὲbut ἐγέννησενfathered τὸνthe ᾿Ελιακείμ,Eliakim, ᾿ΕλιακεὶμEliakim δὲbut ἐγέννησενfathered τὸνthe ᾿Αζώρ,Azor, 14 ᾿ΑζὼρAzor δὲbut ἐγέννησενfathered τὸνthe Σαδώκ,Zadok, ΣαδὼκZadok δὲbut ἐγέννησενfathered τὸνthe ᾿Αχείμ,Achim, ᾿ΑχεὶμAchim δὲbut ἐγέννησενfathered τὸνthe ᾿Ελιούδ,Eliud, 15 ᾿ΕλιοὺδEliud δὲbut ἐγέννησενfathered τὸνthe ᾿Ελεάζαρ,Eleazar, ᾿ΕλεάζαρEleazar δὲbut ἐγέννησενfathered τὸνthe Μαθθάν,Matthan, ΜαθθὰνMatthan δὲbut ἐγέννησενfathered τὸνthe Ἰακώβ,Jacob, 16 ἸακὼβJacob δὲbut ἐγέννησενfathered τὸνthe ἸωσὴφJoseph τὸνthe ἄνδραhusband Μαρίας,of Mary, ἐξout of ἧς  whom ἐγεννήθηwas fathered ἸησοῦςJesus ὁthe (one) λεγόμενοςbeing said Χριστός.Christ.

1:16¦ [BRD] WH/NA/UBS: Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός “Joseph the husband of Mary, of whom was born Jesus who is called Christ” (P¹ א B C L W (f) 33 vg, syrp, copsa bo, geo, Maj) VARIANT 1: Ιωσηφ τον ω μηνστευθεισα παρθενος Μαριαμ εγγενησεν Ιησουν τον λεγομενον Χριστον “Joseph, to whom was betrothed Mary, a virgin, who gave birth to Jesus who is called Christ” (Θ f l 547 ita, (b), c, (d), gl, (k), q) VARIANT 2: “Joseph, to whom was betrothed the virgin Mary who bore Jesus the Christ” (syr^c) VARIANT 3: “Joseph, to whom Mary a virgin was betrothed, was the father of Jesus who is called Christ” (syr^s)

17 ΠᾶσαιAll οὖνtherefore αἱthe γενεαὶgenerations ἀπὸfrom ᾿ΑβραὰμAbraham ἕωςuntil ΔαυεὶδDavid γενεαὶgenerations δεκατέσσαρες,fourteen, καὶand ἀπὸfrom ΔαυεὶδDavid ἕωςuntil τῆςthe μετοικεσίαςdeportation Βαβυλῶνοςof Babylon γενεαὶgenerations δεκατέσσαρες,fourteen, καὶand ἀπὸfrom τῆςthe μετοικεσίαςdeportation Βαβυλῶνοςof Babylon ἕωςuntil τοῦthe χριστοῦChrist γενεαὶgenerations δεκατέσσαρες.fourteen.

18 ΤοῦOf the δὲbut ἸησοῦJesus ΧριστοῦChrist ἡthe γένεσιςorigin οὕτωςthus ἦν.was. ΜνηστευθείσηςHaving been engaged τῆςthe μητρὸςmother αὐτοῦof him ΜαρίαςMary τῷto the Ἰωσήφ,Joseph, πρὶνbefore ἢor συνελθεῖνto come together αὐτοὺςthem εὑρέθηshe was found ἐνin γαστρὶwomb ἔχουσαhaving ἐκout of πνεύματοςspirit ἁγίου.*holy. 19 ἸωσὴφJoseph δὲbut ὁthe ἀνὴρman αὐτῆς,of her, δίκαιοςrighteous ὢνbeing καὶand μὴnot θέλωνwanting αὐτὴνher δειγματίσαι,to make a public spectacle of, ἐβουλήθηintended λάθρᾳsecretly ἀπολῦσαιto lose off αὐτήν. her.20 ΤαῦταThese (things) δὲbut αὐτοῦof him ἐνθυμηθέντοςhaving thought ἰδοὺlook! ἄγγελοςangel Κυρίουof Lord κατ’according to ὄναρdream ἐφάνηappeared αὐτῷto him λέγωνsaying ἸωσὴφJoseph υἱὸςson Δαυείδ,of David, μὴnot φοβηθῇςyou should be afraid παραλαβεῖνto take along ΜαρίανMary τὴνthe γυναῖκάwoman σου,of you, τὸthe (thing) γὰρfor ἐνin αὐτῇher γεννηθὲνhaving been conceived   ἐκout of πνεύματόςspirit ἐστινis ἁγίου·holy; 21 τέξεταιshe will give birth to δὲbut υἱὸνson καὶand καλέσειςyou will call τὸthe ὄνομαname αὐτοῦof him Ἰησοῦν,Jesus, αὐτὸςhe γὰρfor σώσειwill save τὸνthe λαὸνpeople αὐτοῦof him ἀπὸfrom τῶνthe ἁμαρτιῶνsins αὐτῶν.of them. 22 ΤοῦτοThis δὲbut ὅλονwhole γέγονενhas happened ἵναin order that πληρωθῇmight be fulfilled τὸthe (things) ῥηθὲνspoken ὑπὸby ΚυρίουLord διὰthrough τοῦthe προφήτουprophet* λέγοντοςsaying 23 ἸδοὺLook! ἡThe παρθένοςvirgin ἐνin γαστρὶwomb ἕξειwill have καὶand τέξεταιwill give birth to υἱόν,son, καὶand καλέσουσιν*they will call τὸthe ὄνομαname αὐτοῦof him ᾿Εμμανουήλ·Immanuel; ὅwhich ἐστινis μεθερμηνευόμενονbeing translated Μεθ’With ἡμῶνus ὁthe Θεός.God.

1:18¦ [CE] WH/NA/UBS: Τοῦ δὲ Ἰησοῦ χριστοῦ ἡ γένεσις “Now the birth of Jesus Christ” (P¹ א C (L) Z (f1, 33) VARIANT 1 “the birth of the Christ” (it syr,s) VARIANT 2 του δε Χριστου Ιησου η γενεσις “the birth of the Christ Jesus” (B) VARIANT 3 του δε Ιησου η γενεσις “the birth of [the] Jesus” (W)

1:18¦ WH/NA/UBS/TR: The πνεύματος ἁγίου “Holy Spirit” was written as a nomen sacrum (sacred name) in the earliest manuscripts (P^1vid א B L W )

1:22¦ WH/NA/UBS/TR: διὰ τοῦ προφήτου “through the prophet”

We have a mixture of witnesses, from scribe to translators, who added Isaiah (Ἠσαΐου) before the prophet (τοῦ προφήτου), which would include (D 267 954 1582*^vid it^{a? b, c, d} vg^mss syr^{c, s, h, pal} arm Irenaeus^1/2). This was clearly an interpolation into the text in an attempt to name the prophet that Matthew was quoting. Obviously, Isaiah (Ἠσαΐου) was not in the original reading, for if it had been, there would be no rational reason for its omission from such a massive number of Greek manuscripts. Generally, the shorter reading is preferred if it is determined that it was intentional because a scribe tended to add to the text to clarify it, as opposed to adding to it by mistake.

1:23¦ WH/NA/UBS/TR: καλέσουσιν “they will call” WH/NU/TR reads καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ (and they shall call his name Immanuel). This is supported by the best (weightiest) manuscripts א B 071. However, a few other less weighty manuscripts read και καλέσεις το ονομα αυτου Εμμανουηλ (“and you will call his name Emmanuel”) D cop Origen Eusebius. It would seem that the scribal changes came about so as to adapt it to Matthew 1:21, which reads καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν (“and you shall call his name Jesus”), or Isaiah 7:14 in the Septuagint (LXX), which reads καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ (“and you will call his name Emmanuel”). Both could have played an influence. It seems that the former is more likely the greater influence.

24 ᾿ΕγερθεὶςHaving been awakened δὲbut ὁthe ἸωσὴφJoseph ἀπὸfrom τοῦthe ὕπνουsleep ἐποίησενdid ὡςas προσέταξενdirected αὐτῷto him ὁthe ἄγγελοςangel Κυρίουof Lord καὶand παρέλαβενhe took along τὴνthe γυναῖκαwoman αὐτοῦ·of him; 25 καὶand οὐκnot ἐγίνωσκενhe was knowing αὐτὴνher ἕωςuntil οὗwhen   ἔτεκεν she gave birth to υἱόν·son;* καὶand ἐκάλεσενhe called τὸthe ὄνομαname αὐτοῦof him Ἰησοῦν.Jesus.

1:25¦ [BRD] WH/NA/UBS: ἔτεκεν υἱόν “she gave birth to a son” (א B Z^vid 071 f,13 33) TR: ετεκεν τον υιον αυτης τον πρωτοτοκον “she gave birth to her firstborn son” (C D L W K Δ Π 087 Maj)

Matthew 2

2 ΤοῦOf the δὲbut ἸησοῦJesus γεννηθέντοςhaving been born ἐνin ΒηθλεὲμBethlehem τῆςof the ἸουδαίαςJudea ἐνin ἡμέραιςdays Ἡρῴδουof Herod τοῦthe βασιλέως,king, ἰδοὺlook! μάγοιmagi ἀπὸfrom ἀνατολῶνeastern parts παρεγένοντοcame to be alongside εἰςinto ἸεροσόλυμαJerusalem 2 λέγοντεςsaying ΠοῦWhere ἐστὶνis ὁthe (one) τεχθεὶςborn βασιλεὺςking τῶνof the Ἰουδαίων;Jews? εἴδομενWe saw γὰρfor αὐτοῦof him τὸνthe ἀστέραstar ἐνin τῇthe ἀνατολῇeastκαὶand ἤλθομενwe came προσκυνῆσαιto do obeisance αὐτῷ.to him. 3 ᾿ΑκούσαςHaving heard δὲbut ὁthe βασιλεὺςKing ἩρῴδηςHerod ἐταράχθηwas agitated καὶand πᾶσαall ἸεροσόλυμαJerusalem μετ’with αὐτοῦ,him, 4 καὶand συναγαγὼνhaving led together πάνταςall τοὺςthe ἀρχιερεῖςchief priests καὶand γραμματεῖςscribes τοῦof the λαοῦpeople ἐπυνθάνετοhe was inquiring παρ’beside αὐτῶνthem ποῦwhere ὁthe χριστὸςChrist γεννᾶται.is generated. 5 οἱThe (ones) δὲbut εἶπανsaid αὐτῷto him ᾿ΕνIn ΒηθλεὲμBethlehemτῆςof the Ἰουδαίας·Judea; οὕτωςthus γὰρfor γέγραπταιit has been written διὰthrough τοῦthe προφήτου*prophet 6 ΚαὶAnd σύ,you, ΒηθλεὲμBethlehem γῆland Ἰούδα,of Judah, οὐδαμῶςby no means ἐλαχίστηleast εἶare ἐνin τοῖςthe ἡγεμόσινgovernors Ἰούδα·of Judah; ἐκout of σοῦyou γὰρfor ἐξελεύσεταιwill come forth ἡγούμενος,governing one, ὅστιςwho ποιμανεῖwill shepherd τὸνthe λαόνpeople μουof me τὸνthe Ἰσραήλ.Israel.

2:5¦ [BRD] WH/NA/UBS/TR: As was the case elsewhere in Matthew (1:22) and Mark (1:2), later copyists went beyond the Scriptures to provide what they thought was the prophet(s) that Matthew and Mark failed to identify. Here at Matthew 2:5, we have one thirteen century Greek manuscript (ms. nr. 4 saec. XIII bibliotheca Paris, Bibl. Nat., Gr. 84) and a couple of ancient versions (syr^hmg cop^bo), who add Micah (Μιχαίου) before (τοῦ προφήτου) the prophet. This is correct, as the quote is from Micah 5:2; however, Matthew chose to leave out the specific identity of the prophet. One scribe (it^a) mistakenly named Isaiah as the prophet being quoted, likely because he is the most prominent major prophet who is quoted 22 times in the New Testament and 6 times in the Gospel of Matthew alone.

7 ΤότεThen ἩρῴδηςHerod λάθρᾳsecretly καλέσαςhaving called τοὺςthe μάγουςmagi ἠκρίβωσενcarefully ascertained παρ’beside αὐτῶνthem τὸνthe χρόνονtime τοῦof the φαινομένουappearing ἀστέρος,star, 8 καὶand πέμψαςhaving sent αὐτοὺςthem εἰςinto ΒηθλεὲμBethlehem εἶπενhe said ΠορευθέντεςHaving gone on way ἐξετάσατεsearch YOU ἀκριβῶςcarefully περὶabout τοῦthe παιδίου·young child; ἐπὰνwhenever δὲbut εὕρητεYOU might find ἀπαγγείλατέreport back μοι,to me, ὅπωςso that κἀγὼalso I ἐλθὼνhaving come προσκυνήσωmight do obeisance αὐτῷ.to it. 9 οἱThe (ones) δὲbut ἀκούσαντεςhaving heard τοῦof the βασιλέωςking ἐπορεύθησαν,went their way, καὶand ἰδοὺlook! ὁthe ἀστὴρstar ὃνwhich εἶδονthey saw ἐνin τῇthe ἀνατολῇeast προῆγενwent ahead of αὐτούς,them, ἕωςuntil ἐλθὼνhaving come ἐστάθηit stood ἐπάνωabove οὗwhere ἦνwas τὸthe παιδίον.young child.10 ἰδόντεςHaving seen δὲbut τὸνthe ἀστέραstar ἐχάρησανthey rejoiced χαρὰνjoy μεγάληνgreat σφόδρα.very much. 11 καὶAnd ἐλθόντεςhaving come εἰςinto τὴνthe οἰκίανhouse εἶδονthey saw τὸthe παιδίονyoung child μετὰwith ΜαρίαςMary τῆςthe μητρὸςmother αὐτοῦ,of it, καὶand πεσόντεςhaving fallen down προσεκύνησανthey did obeisance αὐτῷ,to it, καὶand ἀνοίξαντεςhaving opened τοὺςthe θησαυροὺςtreasures αὐτῶνof them προσήνεγκανthey presented αὐτῷto it δῶρα,gifts, χρυσὸνgold καὶand λίβανονfrankincense καὶand σμύρναν.myrrh. 12 καὶAnd χρηματισθέντεςhaving been given divine warning κατ’according to ὄναρdream μὴnot ἀνακάμψαιto return πρὸςtoward ἩρῴδηνHerod δι’through ἄλληςanother ὁδοῦway ἀνεχώρησανthey withdrew εἰςinto τὴνthe χώρανcountry αὐτῶν.of them.

13 ᾿ΑναχωρησάντωνHaving withdrawn δὲbut αὐτῶνof them ἰδοὺlook! ἄγγελοςangel Κυρίουof Lord φαίνεταιappears κατ’according to ὄναρdream τῷto the ἸωσὴφJoseph λέγωνsaying ᾿ΕγερθεὶςHaving got up παράλαβεtake along τὸthe παιδίονyoung child καὶand τὴνthe μητέραmother αὐτοῦof it καὶand φεῦγεbe fleeing εἰςinto Αἴγυπτον,Egypt, καὶand ἴσθιbe ἐκεῖthere ἕωςuntil ἂνlikely εἴπωI might speak σοι·to you; μέλλειis about γὰρfor ἩρῴδηςHerod ζητεῖνto seek τὸthe παιδίονyoung child τοῦof the ἀπολέσαιto destroy αὐτό.it. 14 ὁThe (one) δὲbut ἐγερθεὶςhaving got up παρέλαβεtook along τὸthe παιδίονyoung child καὶand τὴνthe μητέραmother αὐτοῦof it νυκτὸςof night καὶand ἀνεχώρησενwithdrew εἰςinto Αἴγυπτον,Egypt, 15 καὶand ἦνwas ἐκεῖthere ἕωςuntil τῆςthe τελευτῆςdecease Ἡρῴδου·of Herod; ἵναin order that πληρωθῇmight be fulfilled τὸthe (thing) ῥηθὲνspoken ὑπὸby ΚυρίουLord διὰthrough τοῦthe προφήτουprophet λέγοντοςsaying ᾿ΕξOut of ΑἰγύπτουEgypt ἐκάλεσαI called τὸνthe υἱόνson μου.*of me.

2:15¦ [BRD] WH/NA/UBS/TR: The word for “son” in P⁷⁰ (the earliest MS) א C is written as a nomen sacrum υ̅ν (sacred name). As we can see from the above Matthew is quoting Hosea 11:1. Hosea at 11:1 was not speaking prophetically, but rather, his words were a historical reference to the time of Moses when God called the Israelite nation (the son) out of Egypt. Hosea has one meaning for the text. Matthew is not a secondary meaning but rather entirely different meaning. Matthew 2:15 is a single meaning in that by way of Holy Spirit he has the license to give an entirely different meaning to the OT passage. Christians, on the other hand, must use the historical-critical method of interpretation to get at what the OT author meant by his words (single meaning) and what the NT author meant by his words (single meaning), two separate meanings for two separate authors in two separate passages.

16 ΤότεThen ἩρῴδηςHerod ἰδὼνhaving seen ὅτιthat ἐνεπαίχθηhe was outwitted ὑπὸby τῶνthe μάγωνmagi ἐθυμώθηwas enraged λίαν,greatly, καὶand ἀποστείλαςhaving sent off ἀνεῖλενhe took up πάνταςall τοὺςthe παῖδαςboys τοὺςthe (ones) ἐνin ΒηθλεὲμBethlehem καὶand ἐνin πᾶσιall τοῖςthe ὁρίοιςdistricts αὐτῆςof it ἀπὸfrom διετοῦςtwo years καὶand κατωτέρω,down more, κατὰaccording to τὸνthe χρόνονtime ὃνwhich ἠκρίβωσενhe carefully ascertained παρὰbeside τῶνof the μάγων.magi. 17 ΤότεThen ἐπληρώθηwas fulfilled τὸthe (thing) ῥηθὲνspoken διὰthrough ἸερεμίουJeremiah τοῦthe προφήτουprophet λέγοντοςsaying 18 ΦωνὴVoice ἐνin ῬαμὰRamah ἠκούσθη,was heard, κλαυθμὸςweeping καὶand ὀδυρμὸςgreat mourning πολύς·*much; ῬαχὴλRachel κλαίουσαweeping for τὰthe τέκναchildren αὐτῆς,of her, καὶand οὐκnot ἤθελενwas willing παρακληθῆναιto be comforted ὅτιbecause οὐκnot εἰσίν.they are.

2:18¦ [BRD] WH NU κλαυθμὸς καὶ ὀδυρμὸς πολύς “weeping and great mourning” (א B Z 0250 f1) variant/TR θρηνος και κλαυθμος και οδυρμος πολυς “lamentation and weeping and great mourning” (C D L W 0233 f13 33 Maj) The original reading κλαυθμὸς καὶ ὀδυρμὸς πολύς (weeping and great mourning) is found in the earliest and weightiest manuscripts א B and Z 0250 f1. In an attempt to conform Matthew’s writing to the Septuagint (Jer. 31:15; LXX 38:15), the scribes expanded it to read,  θρηνος και κλαυθμος και οδυρμος πολυς (lamentation and weeping and great mourning) C D L W 0233 f13 33 Maj, which is how we get our reading in the Majority Text, and the Textus Receptus and the King James Version.

19 ΤελευτήσαντοςHaving deceased δὲbut τοῦof the ἩρῴδουHerod ἰδοὺlook! ἄγγελοςangel Κυρίουof Lord φαίνεταιappears κατ’according to ὄναρdream τῷto the ἸωσὴφJoseph ἐνin ΑἰγύπτῳEgypt 20 λέγωνsaying ᾿ΕγερθεὶςHaving got up παράλαβεtake along τὸthe παιδίονyoung child καὶand τὴνthe μητέραmother αὐτοῦof it καὶand πορεύουbe on your way εἰςinto γῆνearth Ἰσραήλ,of Israel, τεθνήκασινhave died γὰρfor οἱthe (ones) ζητοῦντεςseeking τὴνthe ψυχὴνsoul τοῦof the παιδίου.young child. 21 ὁThe (one) δὲbut ἐγερθεὶςhaving got up παρέλαβεtook along τὸthe παιδίονyoung child καὶand τὴνthe μητέραmother αὐτοῦof it καὶand εἰσῆλθενentered εἰςinto γῆνearth Ἰσραήλ.of Israel. 22 ἀκούσαςHaving heard δὲbut ὅτιthat ᾿ΑρχέλαοςArchelaus βασιλεύειis reigningτῆςof the ἸουδαίαςJudea ἀντὶinstead of τοῦthe πατρὸςfather αὐτοῦof him ἩρῴδουHerod ἐφοβήθηhe became afraid ἐκεῖthere ἀπελθεῖν·to depart; χρηματισθεὶςhaving been given divine warning δὲbut κατ’according to ὄναρdream ἀνεχώρησενhe withdrew εἰςinto τὰthe μέρηparts τῆςof the Γαλιλαίας,Galilee, 23 καὶand ἐλθὼνhaving come κατῴκησενhe settled εἰςinto πόλινcity λεγομένηνbeing said Ναζαρέτ,Nazareth,* ὅπωςso that πληρωθῇmight be fulfilled τὸthe (thing) ῥηθὲνspoken διὰthrough τῶνthe προφητῶνprophets ὅτιthat ΝαζωραῖοςNazarene κληθήσεται.he will be called

2:23¦ [BRD] WH/NA/UBS/TR: Ναζαρέτ (א B D L 33. 700. 892. 1241. 1424. l 2211 pm); Ναζαρεθ (C K N W Γ ƒ¹³ 565 pm lat co); Ναζαραθ (Δ ƒ¹); Ναζαρα P^70vid; Eus) has the earliest testimony and this is also the same spelling found at Matthew 4:13.

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