New Upload: A PDF of Timothy Friberg’s paper, A MODEST EXPLANATION FOR THE LAYMAN OF IDEAS RELATED TO DETERMINING THE TEXT OF THE GREEK NEW TESTAMENT. Here is the download link.
This paper explains the Byzantine Priority position in Textual Criticism. The PDF is 1.5 MB in size. The document title for download purposes is Modest-Explanation-Friberg.pdf
I had difficulty translating these first two passages from the Robinson-Pierpont text, so I looked at the WEB version, which is generally a Majority Text translation, and I see that he did not adapt the RP text in these two passages, but the NA28 instead.
In James 2:18,
the EMTV version follows the TR rather than RP, and the WEB follows the NA28 rather than the TR or RP.
“Show me your faith by your works, and I will show you my faith by my works.”
This completely misses the contrast set by the previous sentence: “You have faith, I have works.” But here, they both have works by which they demonstrate their faith. The Textus Receptus and the NA28 text do show the contrast, but the TR has one more σου- “your” in it and an extra μου- “my” in it.
TR: δεῖξόν μοι τὴν πίστιν σου χωρὶς τῶν ἔργων σου, κἀγὼ δείξω σοι ἐκ τῶν ἔργων μου τὴν πίστιν μου.
“Show me your faith without your works, and I will show you my faith by my works.”
EMTV: Show me your faith apart from your works, and I will show you my faith by means of my works.
NA28: δεῖξόν μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγώ σοι
δείξω ἐκ τῶν ἔργων μου τὴν πίστιν
DRP: “Demonstrate to me that faith of yours without works, and I will demonstrate faith to you by means of my works.”
WEB: “Show me your faith without works, and I will show you my faith by my works.”
The WEB follows the NA28 without the extra “your” found in the TR, because the NA28 text has the clearest teaching of the principle.
Revelation 3:7
TR: ὁ ἔχων τὴν κλεῖδα τοῦ Δαβίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει
the one holding the key of David, who opens and no one closes, and closes and no one opens
NA28: ὁ ἔχων τὴν κλεῖν Δαυίδ, ο ανοιγων και ουδεις κλεισει
και κλειων και ουδεις ανοιγει
“the one holding the key of David, who opens and no one closes, and closes and no one opens”
RP: ὁ ἔχων τὴν κλεῖν τοῦ Δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει αὐτὴν, εἴ μὴ ὁ ἀνοίγων: καὶ οὐδεὶς ἀνοίξει.
the one holding the key of David, who opens and no one shall close except the one opening, and no one shall open:
WEB: he who has the key of David, he who opens and no one can shut, and who shuts and no one opens
EMTV: He who has the key of David, He that opens and no man shuts, except He that opens, and no man shall open.”
The EMTV follows the RP text but it inaccurately says “no MAN” shall open, but that is not in the Greek. The WEB version follows the TR or NA28, which say the same thing as each other with slightly different verb tenses.
Acts 26:4
RP: τὴν ἀπ’ ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἐν Ἱεροσολύμοις
My manner of life since youth therefore, which took place at first in my own country in Jerusalem
NA28: τὴν ἀπ’ ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἔν τε Ἱεροσολύμοις
My manner of life since youth therefore, which took place at first in my own country and also in Jerusalem
The problem with translations made from the Byzantine Greek text not containing τε – “and also” – is that they are saying Paul’s life was spent in Jerusalem from the beginning, when in fact his country was Cilicia, in the city of Tarsus. (Acts 9:11; 21:39; 22:3; 23:34). Under the law, Paul was a citizen of Cilicia, Acts 23:34. Paul consistently calls Cilicia his “country” and Israel his “nation.”The WEB version, a Majority Text translation, therefore does not follow the TR or Majority text here but follows the NA28 instead.
You can download my translations of James, Revelation, and Acts at these links.
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Gospel of Mark, 2nd Editions are uploaded. I have updated my editions of Mark’s gospel to reflect the Editio Critica Major (ECM) data in my footnotes about textual variants. I also made a few changes to my translation and endnotes. Thus my footnotes give the readings of the ECM, like this one for Mark 9:29:
9:29 txt προσευχῇ καὶ νηστείᾳ “prayer and fasting” ℵ² A C* D E F G H K L N W X Δ (τῇ νηστείᾳ) Θ Π Σ Φ Ψ ƒ¹ ƒ¹³ 28 33 118 157 180 205 565 579 597 700 892 1006 1009 1010 1071* 1079 1195 1216 1230 1241 1242 1243 1253 1292 1342 1344 1365 1424 1505 1546 1646 2148 2174 𝔐 Lect it-a,aur,b,c,d,f,ff²,i,l,q,r¹ vg syr-h cop-sa,bo goth geo2 slav Diatessarona,p Basil TR RP TH ECM= ‖ νηστείᾳ καὶ προσευχῇ “fasting and prayer” (cf. I Cor. 7:5) syr-s,p,pal cop-boms arm eth ‖ προσευχῇ “prayer” ℵ* B 0274 it-k geo¹ Clement SBL ECM= ‖ lac 𝔓⁴⁵ P 067 0233.
Note that there are two readings that are supported by ECM=. The = sign means that the ECM editors give it a “split primary line” or, that they consider those two readings of equal weight.
Unfortunately, there was an error in my first edition of Byzantine Mark. In the verse above, I had failed to change the English text in that I failed to add “and fasting” to the English translation. This is now corrected in both the electronic and printed versions. And as I said above, there are also a few changes in the translation and in the endnotes.
The printed Robinson-Pierpont 2nd edition of Mark may be purchased here. And its Kindle version. The Eclectic Gospel of Mark printed 2nd edition may be purchased here. The PDF of the 2nd edition of Byzantine Mark may be downloaded here.
Acts 4:12
υπο τον ουρανον το δεδομενον εν ανθρωποις ℵ A B E Ψ 0165 33 181 1175 1739 1891 Chrys Cyr TR AT BG SBL TH NA29 {/}
υπο τον ουρανον το δεδομενον ανθρωποις D¹
υπο τον ουρανον ο δεδομενον ανθρωποις D*
το δεδομενον εν ανθρωποις υπο τον ουρανον 1611 syr-h
το δεδομενον εν ανθρωποις P 049 056 RP
lac 𝔓⁷⁴ C H L
The Robinson-Pierpont text omits the phrase υπο τον ουρανον “under heaven.” There is no footnote about this even in the NA28. Is this a case of homoioteleuton, νον to νον? In Acts, I generally go against the Nestle-Aland text when all the earliest minuscules are against it. But here, they, 33 181 1175 1611 1739 1891, are all with it, and against the Robinson-Pierpont text. The RP text does not even have the Harklean Syriac this time. Nor are the Textus Receptus and the Antoniades Greek patriarchal text with it.
I have published a paperback edition of my translation of the Robinson-Pierpont Greek text of the Gospel according to John on Amazon. This is a new format, 8 1/2 X 11 in, in order to fit a large chart of manuscript readings of the Pericope Adulterae. This book has the Greek text alternating with my English translation.
https://www.amazon.com/dp/1958612111
There is also a Kindle edition of the same book available, except minus the PA chart, as that chart is just too complex and large for Kindle.
These are the activities of David Robert Palmer in October 2023:
Recently a new papyrus from Oxyrhynchus has been transcribed and published and been given a Gregory-Aland number. The Gregory-Aland number is Papyrus 141, as opposed to P. Oxy 5478 or its library shelf ID at the Sackler Library in Oxford. This new papyrus is dated from the III century, and contains fragments of the gospel of Luke chapters 2 and 24.
So this is to announce that I have added it to my “Table of NT Greek Manuscripts arranged by date” page. I have also added its reading in one footnote in my translation of the gospel of Luke, chapter 2 verse 33.
There is a textual variant in Luke 2:33 where the UBS/NA28 text has “And the child’s father and mother were marveling at the things being said by him.” The Textus Receptus and the Robinson-Pierpont texts say “And Joseph and his mother were marveling…” Our new Papyrus 141 supports the UBS/NA28 reading.
Erasmus has πατηρ “father” in all 5 of his editions. He said, “In some Greek manuscript I read ‘Joseph’ instead of ‘father’; in my opinion it has been changed by someone who feared that Joseph be called Jesus’ father” (“In Graecis aliquot codicibus lego pro pater, Ioseph; quod arbitror immutatum a quopiam, qui vereretur Ioseph vocare patrem Iesu…”; ‘aliquot’ added in 1519—ASD VI–5, p. 484 ll. 42–44; similarly in Resp. ad annot. Ed. Lei, ASD IX–4, p. 126 ll. 506–509). So we see that Erasmus figured that copyists changed the original “father” to Joseph, for the very same reasons that KJV Onlyists prefer the reading “Joseph.” But they forget that the KJV calls Joseph Jesus’ father in several other passages. Erasmus was correct, but the KJV does not follow him here.
You can download my updated gospel of Luke with Greek text here, and the Manuscripts listed by date page is here. I also updated the printed edition of Luke on Amazon.
Announcing a new upload of the Gospel according to Matthew, Byzantine edition. It has the Robinson-Pierpont Greek text alternating with my new English translation. You can download for free a PDF of this Byzantine Gospel of Matthew here, and also get a printed edition of it on Amazon.
