Just like a Christian apologist today who says similar things at different events, the words are not always the same. So too, Jesus said similar things at different times. In the Sermon Near Capernaum on the Mount at Matthew 5:1–7:29, we find the short reading. When Jesus came down the mountain to the plains, he also gave a sermon ... Continue Reading →
The longer reading is also suggestive of the synoptic parallel in Mark 5:26, which means that it is very much likely that a scribe condensed the words of Mark. The expanded reading ["spent all her living on physicians"] is supported by א A C L W Θ Ξ Ψ f1, 33 Maj. While the longer reading is found in the Nestle-Alans text, it is ... Continue Reading →
Those who favor the Byzantine, Majority Text and the Textus Receptus may try to argue that the repetition could have been original and then the Alexandrian copyists removed it from the manuscripts for the sake of brevity and simplicity, which is Characteristic of the Alexandrian text type ... Continue Reading →
P75 and D do not contain “son of Cainan,” in agreement with Gen. 10:24; Gen. 11:12, 15; 1Ch 1:18. Some manuscripts contain a second “Cainan,” between Arphaxad and Shelah. (Lu 3:35-36; compare Gen 10:24; 11:12; 1Ch 1:18, 24.) Most scholars take this to be ... Continue Reading →
The shorter reading is generally preferred if the change is intended. This is a reflection of scribal tendency, as a scribe is far more likely in his efforts at clarification, willfully to make an addition to a text. Very rarely will a scribe intentionally add to his text by mistake. The original reading was ... Continue Reading →
The more difficult or awkward reading is often preferable. The reading at first will seem to be more difficult or awkward to understand, but after further investigation, it will be discovered that ... Continue Reading →
This verse was taken from Mark 12:40 or Luke 20:47 and inserted before verse 13 of Matthew Chapter 24 in the Majority Text (W 0102 0107 it syrh,p) but after verse 13 in the Textus Receptus (f13 it syrc). Continue Reading →
The earliest and most trusted two manuscripts (א B) do not include variant 1 or variant 2. Also excluding these variants is L* Θ* f1, 33 ite syrs copsa Origen as well. Continue Reading →
NTTC LUKE 9:2 “and he sent them out to proclaim the kingdom of God and to heal [the sick (τοὺς ἀσθενεῖς)]”
While Metzger's point is well taken that this was Luke's style to have an infinitive followed by an object, when we have two variant readings, this suggests to us that we have ... Continue Reading →