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
1 Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυεὶδ υἱοῦ ᾿Αβραάμ.
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 ᾿Αβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, 3 Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ* ἐκ τῆς Θάμαρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν ᾿Αράμ, 4 ᾿Αρὰμ δὲ ἐγέννησεν τὸν ᾿Αμιναδάβ, ᾿Αμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών, 5 Σαλμὼν δὲ ἐγέννησεν τὸν Βοὲςἐκ τῆς Ῥαχάβ, Βοὲς δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί, 6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα.
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* δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου, 7 Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν ᾿Αβιά, ᾿Αβιὰ δὲ ἐγέννησεν τὸν ᾿Ασάφ,* 8 ᾿Ασὰφ* δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν, 9 Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἄχαζ,* Ἄχαζ* δὲ ἐγέννησεν τὸν Ἑζεκίαν, 10 Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν ᾿Αμώς, ᾿Αμὼς δὲ ἐγέννησεν τὸνἸωσείαν, 11 Ἰωσείας δὲ ἐγέννησεν* τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος.
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 ƒ1.13 33. 565. 700. 892. 1241. 1424. l 844. l 2211 𝔪 lat) WH: Αχας א1 (Αχαζ Αχας א*) C g1* (k) q mae boms)
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 and his brothers …” (א B C E K L S V W Γ Δ Π most minuscules it vg syrc, , copsa, arm eth) VARIANT: τον Ιωακιμ Ιωακιμ δε εγεννησεν “Jehoiakim, and Jehoiakim became the father of …” (Θ ƒ1 33 syh**; Irlat 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 Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβάβελ, 13 Ζοροβάβελ δὲ ἐγέννησεν τὸν ᾿Αβιούδ, ᾿Αβιοὺδ δὲ ἐγέννησεν τὸν ᾿Ελιακείμ, ᾿Ελιακεὶμ δὲ ἐγέννησεν τὸν ᾿Αζώρ, 14 ᾿Αζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν ᾿Αχείμ, ᾿Αχεὶμ δὲ ἐγέννησεν τὸν ᾿Ελιούδ, 15 ᾿Ελιοὺδ δὲ ἐγέννησεν τὸν ᾿Ελεάζαρ, ᾿Ελεάζαρ δὲ ἐγέννησεν τὸν Μαθθάν, Μαθθὰν δὲ ἐγέννησεν τὸν Ἰακώβ, 16 Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός.
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” (syrc) VARIANT 3: “Joseph, to whom Mary a virgin was betrothed, was the father of Jesus who is called Christ” (syrs)
17 Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ ᾿Αβραὰμ ἕως Δαυεὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυεὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ χριστοῦ γενεαὶ δεκατέσσαρες.
18 Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. Μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.* 19 Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. 20 Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατ’ ὄναρ ἐφάνη αὐτῷ λέγων Ἰωσὴφ υἱὸς Δαυείδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου· 21 τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. 22 Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου* λέγοντος 23 Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν* τὸ ὄνομα αὐτοῦ ᾿Εμμανουήλ· ὅ ἐστιν μεθερμηνευόμενον Μεθ’ ἡμῶν ὁ Θεός.
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 (P1vid 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 ita? b, c, d vgmss syrc, s, h, pal arm Irenaeus1/2). 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 ᾿Εγερθεὶς δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ· 25 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν·* καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.
1:25¦ [BRD] WH/NA/UBS: ἔτεκεν υἱόν “she gave birth to a son” (א B Zvid 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)
2 Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἰεροσόλυμα 2 λέγοντες Ποῦ ἐστὶν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇκαὶ ἤλθομεν προσκυνῆσαι αὐτῷ. 3 ᾿Ακούσας δὲ ὁ βασιλεὺς Ἡρῴδης ἐταράχθη καὶ πᾶσα Ἰεροσόλυμα μετ’ αὐτοῦ, 4 καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρ’ αὐτῶν ποῦ ὁ χριστὸς γεννᾶται. 5 οἱ δὲ εἶπαν αὐτῷ ᾿Εν Βηθλεὲμτῆς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου* 6 Καὶ σύ, Βηθλεὲμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.
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 (syrhmg copbo), 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 (ita) 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 Τότε Ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρ’ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος, 8 καὶ πέμψας αὐτοὺς εἰς Βηθλεὲμ εἶπεν Πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. 9 οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν, καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτούς, ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον.10 ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα. 11 καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν. 12 καὶ χρηματισθέντες κατ’ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην δι’ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.
13 ᾿Αναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος Κυρίου φαίνεται κατ’ ὄναρ τῷ Ἰωσὴφ λέγων ᾿Εγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό. 14 ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον, 15 καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου· ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος ᾿Εξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου.*
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 Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων. 17 Τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος 18 Φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς·* Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι ὅτι οὐκ εἰσίν.
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 Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος Κυρίου φαίνεται κατ’ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ 20 λέγων ᾿Εγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου. 21 ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ. 22 ἀκούσας δὲ ὅτι ᾿Αρχέλαος βασιλεύειτῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατ’ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας, 23 καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ,* ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται.
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 P70vid; Eus) has the earliest testimony and this is also the same spelling found at Matthew 4:13.
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