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From the ninth century onward, most surviving manuscripts are of the Byzantine type. [1] The King James Version and other Reformation-era Bibles are translated from the Textus Receptus, a Greek text created by Erasmus and based on various manuscripts of the Byzantine type.
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 ...
John Mill's 1707 Greek New Testament was estimated to contain some 30,000 variants in its accompanying textual apparatus [1] which was based on "nearly 100 [Greek] manuscripts." [ 2 ] Peter J. Gurry puts the number of non-spelling variants among New Testament manuscripts around 500,000, though he acknowledges his estimate is higher than all ...
Byz: Stephanus Textus Receptus 1550, Scrivener's Textus Receptus 1894, RP Byzantine Majority Text 2005, Greek Orthodox Church [14]. Compare Matthew 3:11; John 1:26. [13] ἐν ὕδατι (in water) inserted after λέγων in Mark 1:7 – D it a it d it ff2 it r1 [13] Mark 1:8 π̣ν̣ι αγ̣[ιω] (the Holy Spirit) – 𝔓 137.
(literally from the under the sky to the under sky) – Alexandrian text-type, Stephanus Textus Receptus 1550, Scrivener's Textus Receptus 1894. [ 39 ] ἐκ τῆς ὑπ’ οὐρανὸν εἰς τὴν ὑπ’ οὐρανὸν (literally from the under sky to the under sky ) – RP Byzantine Majority Text 2005.
The different Byzantine "Majority Text" of Hodges & Farstad as well as Robinson & Pierpont is called "Majority" because it is considered to be the Greek text established on the basis of the reading found in the vast majority of the Greek manuscripts. Although the Textus Receptus may be considered a late Byzantine text, it still differs from the ...
However, despite defending the Authorised Version and the Textus Receptus, both Burgon and Miller believed that although the Textus Receptus was to be preferred to the Alexandrian Text, it still required to be corrected in certain readings against the manuscript tradition of the Byzantine text (thus advocating the Byzantine priority theory). [12]