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Codex Alexandrinus, the oldest Greek witness of the Byzantine text in the Gospels, close to the Family Π (Luke 12:54-13:4). The earliest clear notable patristic witnesses to the Byzantine text come from early eastern church fathers such as Gregory of Nyssa (335 – c. 395), John Chrysostom (347 – 407), Basil the Great (330 – 379) and Cyril of Jerusalem (313 – 386).
It springs from, and to some extent endorses, the Majority Text methodology that takes the numerically most common readings from all New Testament manuscripts: most manuscripts are Byzantine text therefore the Majority Text is Byzantine. The Majority Text is distinguished from the view of those who advocate the Textus Receptus (TR) as, although ...
Additionally, multiple of the agreements between the Textus Receptus and the Byzantine text are very significant, such as the reading of "God" in 1 Timothy 3:16 and the inclusion of the Story of the Adulteress. [47] [48] Sometimes the Textus Receptus contains readings which are present within the Byzantine text-type, but form a minority therein ...
It underlies the Textus Receptus used for most Reformation-era translations of the New Testament. The "Majority Text" methodology effectively produces a Byzantine text-type, because Byzantine manuscripts are the most common and consistent. [1] Bible translations relying on the Textus Receptus: KJV, NKJV, Tyndale, Coverdale, Geneva, Bishops ...
The New Testament is based upon the Textus Receptus and Majority Text, although the translators consulted other manuscripts: "in certain, specific instances other manuscript versions and text-types are used where the evidence seems incontrovertible (e.g., the LXX and DSS in the Hebrew and Aramaic; the Alexandrian in the Greek)." [1]
The "Majority Text" methodology effectively produces a Byzantine text-type, because Byzantine manuscripts are the most common and consistent. [80] Bible translations relying on the Textus Receptus: KJV, NKJV, Tyndale, Coverdale, Geneva, Bishops' Bible, OSB The Aramaic Peshitta, [86] Wulfila's Gothic translation, [87] [88]
However, Hodges considered that the Majority Text "corrects" the Received Text (Byzantine priority), and this view is generally distinguished from the views of the Textus Receptus advocates. [5] "Textus Receptus Only"/"Received Text Only" – This group holds the position that the traditional Greek texts represented in the Textus Receptus were ...
Johnston, Peter J. "The Textual Character of the Textus Receptus (Received Text) Where It Differs from the Majority Text in the Gospels of Matthew and Mark", The Bulletin of the Institute for Reformation Biblical Studies, vol. 1 (1990), no. 2, p. 4-9. Letis, Theodore P.