Matthew 25:13

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New Testament Matthew 25

(Textus Receptus, Novum Testamentum, Theodore Beza, 5th major edition. Geneva. 1598)

(King James Version, Pure Cambridge Edition 1900)

(King James Version 2016 Edition, 2016) - buy the revised and updated printed 2023 Edition New Testament here

Contents

Interlinear

Commentary

Gavin McGrath

Matt. 25:13 “wherein the Son of man cometh” (TR & AV) {B}

Preliminary Remarks & Textual Discussion.

The First Matter. The UBS 4th revised edition (1993) makes reference to some Vulgate manuscripts that support the TR’s reading. Unfortunately it does not identify them beyond this general reference, and nor is this information given in other textual apparatuses I have. Once again, this shows the need for the creation of a high quality textual apparatus for the Latin textual tradition.

The Second Matter. Gregory refers to Matt. 25:13 twice in Migne. On one occasion this is contextually part of the wider passage of Matt. 25:1-13 (Migne 76:1118), and so I consider one can confidently say that Gregory’s Latin is here following the variant. But on the other occasion this is a citation of Matt. 25:13 that could be simply a reduced quote (Migne 75:792). Therefore I make no usage of this shorter citation (Migne 75:792) in my reference to Gregory following the variant (Migne 76:1118), infra.

Principal Textual Discussion.

At Matt. 25:13, the TR’s Greek, “en (in) e (which) o (the) Yios (Son) tou (-) anthropou (of man) erchetai (he cometh),” i.e., “wherein the Son of man cometh” (AV), in the wider words, “for ye know neither the day nor the hour wherein the Son of man cometh” (AV), is supported by the majority Byzantine text e.g., Codices E 07 (8th century), F 09 (9th century), Gamma 036 (10th century); Minuscules 28 (11th century, Byzantine other than in Mark), 1006 (11th century, Byzantine other than in Revelation), 1505 (11th century, Byzantine in the Gospels), 2 (12th century), 180 (12th century, Byzantine other than in Acts), 1010 (12th century), 1292 (13th century, Byzantine outside of the General Epistles), and 1342 (13th / 14th century, Byzantine other than in Mark); and Lectionaries 2378 (11th century, twice in two different readings166) and 1968 (1544 A.D., with abbreviation “anou” with a line on top for “anthro pou” twice in two different readings)167. It is further found as Latin, “qua (in which) filius (the Son) hominis (of man) venturus est (‘about to come168’ + ‘he is’ = will come),” i.e., “wherein the Son of man will come,” in the Latin Lectionary, Liber Comicus (7th to 9th centuries, Iberian Peninsula, Western Europe169); and also in some Latin Vulgate manuscripts.

However, a variant omitting Greek, “en (in) e (which) o (the) Yios (Son) tou (-) anthropou (of man) erchetai (he cometh),” and thus reading simply, “for ye know neither the day nor the hour,” is a minority Byzantine reading found in A 02 (5th century, Byzantine in Gospels, Matt. 25:6b-28:20, Mark, Luke, John 1:1-6:50a; 8:52b-21:25), W 032 (5th century, which is Byzantine in Matt. 1-28; Luke 8:13-24:53), Sigma 042 (late 5th / 6th century), and X 033 (10th century); Minuscule 597 (13th century); and

Lectionary 127 (9th century). It is further found in Jerome’s Latin Vulgate (5th century), and old Latin Versions b (5th century), d (5th century), ff2 (5th century), h (5th century), f (6th century), q (6th / 7th century), aur (7th century), 1 (7th / 8th century), g1 (8th / 9th century), ff1 (10th / 11th century), and c (12th / 13th century); as well as the Book of Armagh (812 A.D.) and Sangallensis Latin Diatessaron (9th century). From the Latin support for this reading, it is manifested in the Clementine Vulgate (1592). It is also found in the ancient church Greek writers, Athanasius (d. 373) and Chrysostom (d. 407); the ancient church Greek writer, Origen (d. 254) in a Latin translation; ancient church Latin writers, Hilary (d. 367), Jerome (d. 420), and Augustine (d. 430); and the early mediaeval church Latin writer, Gregory the Great (d. 604).

There is no good textual argument against the representative Byzantine reading which thus must stand. The origins of the variant are conjectural.

Was the variant an accidental omission? Did a scribe have a manuscript that looked something like the following, with the words, neither “OIΔATE (ye know) THN (the) HMERAN (day) OUΔE (nor) THN (the) ωPAN (hour) EN (in) H (which) O (the) YIOC (Son) TOY (-) ANθPωΠOY (of man) EPXETAI (he cometh)”?

OIΔATETHNHMERANOUΔETHNωPAN
ENHOYIOCTOY ANθPωΠOYEPXETAI

Was the final “AI” of “EPXETAI (he cometh)” badly written, with the cross bar on the “A” either faint or very high, and the “I” so close to the “A” that it looked like an “N”; was the scribe prima facie looking at something like the following?

OIΔATETHNHMERANOUΔETHNωPAN
ENHOYIOCTOY ANθPωΠOYEPXETN

Did his eye then jump by ellipsis from the final “N” of “ωPAN (hour)” to what he took to be the “N” of the line beneath, and did he then keep writing, thus accidentally omitting, “EN (in) H (which) O (the) YIOC (Son) TOY (-) ANθPωΠOY (of man) EPXETAI (he cometh)”? Alas, the diligence of some scribes left something to be desired.

Was the variant a deliberate omission? Did a prunist scribe arrogantly consider that these words were “a pedantic addition,” unnecessary given that “Christ has already said” in Matt. 24:44, “be ye also ready: for in such an hour as ye think not the (o) Son (Yios) of man (anthropou) cometh (erchetai)”? “Professing” himself “to be wise” (Rom. 1:22), did he then deliberately prune away these words so as to produce what he took to be a “more energetic” reading?170

The TR’s reading has strong support in the Greek as the majority Byzantine reading found in at least about 90% of Byzantine text manuscripts, against which there is no good textual argument. Indeed, it might be remarked that the similarity of terminology with Matt. 24:44 acts to echo the authenticity of this reading at Matt. 25:13 as being consistent with Christ’s words in Matthean Greek. It also enjoys further support from the Latin Lectionary, Liber Comicus, which is the oldest known Lectionary from the Iberian Peninsula of Western Europe (modern Spain and Portugal), and dated variously from the 7th to 9th centuries. However, the TR’s earliest known attestation is from early mediaeval times in either the 7th century (if one takes the earliest date given for Liber Comicus), or the 8th century (E 07, if one take a later date of the 8th or 9th century for Liber Comicus). While the variant has relatively weak support in the Greek, being found in about 10% or less of Byzantine text manuscripts; it nevertheless has the support of some ancient Greek manuscripts; the near monolithic support of the Latin textual tradition; and half a dozen ancient church writers in both the Greek and Latin.

We neo-Byzantine like to show a reading over time and through time, i.e., across time, but this ideal is not always attainable. This is one such case in point, and with the earliest attestation for the TR’s reading coming from early mediaeval times in either the 7th or 8th century, the rating must necessarily suffer, since with ancient support from one writer inside the closed class of sources, this reading would attract a high level “B” (in the range of 71-74%). Thus weighing up these factors, and bearing in mind the perpetual superiority of the master maxim, The Greek improves the Latin, on the system of rating textual readings A to E, I would give the TR’s reading at Matt. 25:13 a lower level “B” that it would otherwise have received, supra, i.e., the text of the TR is the correct reading and has a middling level of certainty. But if perchance, I should in the future receive information showing this reading in an ancient source inside the closed class of sources, then I am prepared to revise this rating in the upwards direction.

Textual History Outside the Closed Class of Three Witnesses.

Outside the closed class of sources the correct reading at Matt. 25:13, “wherein the Son of man cometh,” in the wider words, “for ye know neither the day nor the hour wherein the Son of man cometh,” is found in Minuscules 700 (11th century, independent), 1243 (11th century, independent outside of the General Epistles), 1071 (12th century, independent), 1241 (12th century, independent in Gospels), and 579 (13th century, mixed text). It is also found in the Family 13 Manuscripts, which contain Minuscules 788 (11th century, independent text), 346 (12th century, independent), 543 (12th century, independent), 826 (12th century, independent), 828 (12th century, independent), 983 (12th century, independent), 13 (13th century, independent), et al. It is further found in a manuscript of the Syriac Palestinian Version; Ethiopic Version (the Takla Haymanot, c. 500); and some manuscripts of the Slavic Version. However, the variant omitting the words, “wherein the Son of man cometh,” and 435 so reading simply, “for ye know neither the day nor the hour,” is found in the two leading Alexandrian texts, Rome Vaticanus (4th century) and London Sinaiticus (4th century); as well as the leading representative of the Western text, Codex D 05 (5th century). It is also found in (the mixed text type) Codex C 04 (5th century), (the mixed text type) Codex L 019 (8th century), (the independent) Codex Delta 037 (9th century), and (the mixed text type) Codex Theta 038 (9th century). It is further found in Minuscules 33 (9th century, mixed text type), 565 (9th century, independent), 892 (9th century, mixed text type), 1424 (9th / 10th century, mixed text type in Matthew and Luke, independent in Mark, Byzantine elsewhere), 157 (12th century, independent), and 205 (15th century, independent in the Gospels & Revelation); as well as the Family 1 Manuscripts, which contain Minuscules 1 (12th century, independent text in the Gospels, Byzantine elsewhere), 1582 (12th century, independent Matt.-Jude), 209 (14th century, independent in the Gospels and Revelation, Byzantine elsewhere), et al. It is also found in the Syriac: Sinaitic (3rd / 4th century), Pesitto (first half 5th century), and Harclean h (616) Versions, as well as some manuscripts of the Syriac Palestinian Version; the Egyptian Coptic Sahidic (3rd century), Middle Egyptian (3rd century), and Bohairic (3rd century) Versions; the Armenian Version (5th century); Georgian Version (5th century); some manuscripts of the Slavic Version; Ciasca’s Latin-Arabic Diatessaron (Arabic 12th-14th centuries; Latin 19th century); and the Ethiopic Versions (Pell Platt, based on the Roman edition of Rome 1548-9; & Dillmann, 18th / 19th centuries).

At Matt. 25:13 the erroneous variant was adopted by the NU Text et al. Hence the ASV reads simply, “for ye know not the day nor the hour.” The incorrect variant is also found at Matt. 25:13 in the NASB, RSV, NRSV (with a footnote referring to the TR’s reading), ESV, NIV, and TEV.

The pre-Vatican II old Latin Papists followed the variant at Matt. 25:13 in both their Clementine Vulgate and Douay-Rheims Version. Thus the Douay-Rheims reads simply, “because you know not the day nor the hour.” The post-Vatican II new neoAlexandrian Papists were evidently well pleased with the way their predecessors had carved out seven words from the Greek Textus Receptus at Matt. 25:13 i.e., Greek “en (in) e (which) o (the) Yios (Son) tou (-) anthropou (of man) erchetai (he cometh).” Smiling in approval at so audacious an attack on the much hated Protestant’s Received Text, these new neo-Alexandrian Papists decided to do likewise, and cut out from Scripture these seven words in the Roman Catholic RSV, JB, and NJB.

Thus here at Matt. 25:13, both Papist and apostate Protestant united against the Textus Receptus and “cut it with the penknife” (Jer. 36:23) so as to remove these seven Greek words, “en (in) e (which) o (the) Yios (Son) tou (-) anthropou (of man) erchetai (he cometh).” They thought that they had “cast it into the fire,” so that these words were “consumed in the fire” (Jer. 36:23). But they were soon frustrated and frowning. For he who said, “heaven and earth shall pass away, but my words shall not pass away” (Matt. 24:35), has Divinely Preserved his Divinely Inspired Bible, and so “the word of the Lord came” to “take” “again another roll, and write in it all the former words that were in the first roll” (Jer. 36:28). And thus we find in both the Textus Receptus and our King James Bibles, the full Word of God at Matt. 25:13, “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (AV & TR). What? Hast thou not heard of Divine Preservation? Or hath it not been told unto thee? Hear then the words of the Latin motto of the first stage of the Reformation, Verbum Domini Manet in Aeternum!171

  • 166 “In Lectionary 2378’s first reading (p. 40b) there is no abbreviation of anthropou (of man);” but at its second reading (p. 68a) this is abbreviated to “anou” with a line on top.
  • 167 Von Soden (1913) says this reading has the support of his K group i.e., in the context of his generalist groups, c. 90%+ of the Byzantine text manuscripts.
  • 168 Latin, “venturus,” is a (masculine singular nominative,) future active participle (from venio). More generally, the future active participle may, depending on context, be translated with such terminology as e.g., “about to come,” or “intending to come” (John Collins’ A Primer of Ecclesiastical Latin, op. cit., p. 144, section 96). As occurs here, the future participle is often used in older Latin with sum-esse in the periphrastic tense or the active periphrastic conjugation i.e., “he is about to come” for “he will come” (Basil Gildersleeve’s Latin Grammar 3rd ed. 1895, op. cit., p. 427, section 669; Allen & Greenough’s New Latin Grammar, 1903 & 2000, op. cit., pp. 102103 sections 193-195, and p. 304, section 498).
  • 169 Morin, D.G. (Editor), Liber Comicus, op. cit., p. 263 (Matthew 25:1-13).
  • 170 Elements of such a bizarre, shallow, and superficial “textual analysis” are evident in Metzger’s Textual Commentary (2nd ed., 1994, p. 63), where in preferring the variant, he describes the TR’s reading as “a pedantic addition” from Matt. 24:44, in which the variant is said to be “more energetic without it.”
  • 171 Motto of the Lutheran Reformation taken from I Peter 1:25, “The Word of the Lord Endureth Forever.”

KJV Textual Technology

The underlined clause is absent in critical Greek texts, which is a problem, for without the clause, the crucial aspect of what the day & hour are specifically about is missing. Christ's return to invoke the advent of the kingdom of heaven is the subject of verses 1-13.* The same concept appears in Matthew 24:44, and a consistent witness to this matter is expected of true scripture, as is the case with the KJV Greek Received Text.
  • Again White rationalizes that the clause is borrowed, this time from Matthew 24:44. It is absurd for White to be so confident of this explanation when error in critical texts at Matthew due to carelessness or incompetence of scribes is just as likely. The most likely scenario is removal of the term from Alexandrian texts by dishonest scribes, in view of the overall shorter nature of of these texts and their link to a city noted for promotion of Gnostic dogma contrary to the complete deity of Jesus Christ.
The return of Christ indicated by the underlined clause would trouble Gnostics since they thought Christ fulfilled His mission at the Cross to enable supposed release of hidden knowledge in mankind that would lead to salvation and a release from evils of the human body that they proposed. Scripture plainly teaches that Christ's return relates to the general bodily resurrection of all (e,g. John 5:28,29).

Greek

Textus Receptus

Desiderius Erasmus

Colinæus

Stephanus (Robert Estienne)

  • 1546 (Robert Estienne (Stephanus) 1st)
  • 1549 (Robert Estienne (Stephanus) 2nd)
  • 1550 Γρηγορεῖτε οὖν ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται (Robert Estienne (Stephanus) 3rd - Editio Regia)
  • 1551 Γρηγορεῖτε οὖν ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται (Robert Estienne (Stephanus) 4th)

Theodore Beza

  • 1565 (Beza 1st)
  • 1565 (Beza Octavo 1st)
  • 1567 (Beza Octavo 2nd)
  • 1580 (Beza Octavo 3rd)
  • 1582 (Beza 2nd)
  • 1589 (Beza 3rd)
  • 1590 (Beza Octavo 4th)
  • 1598 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν, οὐδὲ τὴν ὥραν ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. (Beza 4th)

See Also Matthew 25:13 Beza 1598 (Beza)

  • 1604 (Beza Octavo 5th)

Elzevir

Scholz

Scrivener

  • 1894 γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν, ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται.

Other Greek

  • 1857 (Tregelles' Greek New Testament)
  • 1872 γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν. (Tischendorf 8th Ed.)
  • 1881 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν. (Westcott & Hort)
  • 1904 γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. (Greek orthodox Church)
  • 1904 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν. (Nestle)

Anglo Saxon Translations

  • 1000 (Anglo-Saxon Gospels Manuscript 140, Corpus Christi College by Aelfric)
  • 1200 (Anglo-Saxon Gospels Hatton Manuscript 38, Bodleian Library by unknown author)

English Translations

Foreign Language Versions

See also Bible translations into Afrikaans

Afrikaans

  • 1933 (Ta Biblia Ta Logia - J. D. du Toit, E. E. van Rooyen, J. D. Kestell, H. C. M. Fourie, and BB Keet
  • 1953
  • 1982 Paraphrase - Die Lewende Bybel, Christelike Uitgewersmaatskappy (CUM)
  • 1982 South African Bible Society - E. P. Groenewald, A. H. van Zyl, P. A. Verhoef, J. L. Helberg, and W. Kempen
  • 1983 © Bybelgenootskap van Suid Afrika
  • 2001 The Nuwe Wêreld-vertaling van die Heilige Skrif is an Afrikaans translation of the 1984 English translation of the Bible by the Watchtower Society.
  • 2002 Die Boodskap
  • 2002 DieBybel@Kinders.co.za - Gert Prinsloo, Phil Botha, Willem Boshoff, Hennie Stander, Dirk Human, Stephan Joubert, and Jan van der Watt.
  • 2006 The Nuwe Lewende Vertaling (literally "New Living Translation")
  • 2008 Bybel vir Almal - South African Bible Society, Bart Oberholzer, Bernard Combrink, Hermie van Zyl, Francois Tolmie, Christo van der Merwe, Rocco Hough en Elmine Roux.
  • 2014 Direct Translation, South African Bible Society
  • 2014 Afrikaans Standard Version, CUM Books

Akan

Albabian

Amuzgo de Guerrero

  • 1973 Amuzgo de Guerrero (AMU) Copyright © 1973, 1999 by La Liga Biblica
  • 1999

Armenian

Arabic

  • 1516
  • 1591
  • 1616
  • 1622
  • 1671 Biblia Arabica. de propaganda fide. Arabic and Latin Bible printed in Rome by Abraham Ecchellensis and Louis Maracci
  • فاسهروا اذا لانكم لا تعرفون اليوم ولا الساعة التي يأتي فيها ابن الانسان (Arabic Smith & Van Dyke)
  • 1988 Arabic Life Application Bible (ALAB) Copyright © 1988 by Biblica
  • 2009 Arabic Bible: Easy-to-Read Version (ERV-AR) Copyright © 2009 by World Bible Translation Center

Aramaic/Syriac

  • (Aramaic Peshitta)

Basque

  • 1571 Veilla eçaçue bada: ecen eztaquiçue guiçonaren Semea ethorriren den eguna ez orena.

Bulgarian

  • 1940 (1940 Bulgarian Bible)
  • (Матей 25:13) (Bulgarian Bible)

Cherokee

  • 1860 Cherokee New Testament (CHR)

Chinese

Croatian

Czech

Danish

Dutch

Esperanto

Finnish

French

  • Veillez donc; car vous ne savez ni le jour ni l'heure. (French Darby)
  • 1744 Veillez donc; car vous ne savez ni le jour ni l'heure en laquelle le Fils de l'homme viendra. (Martin 1744)
  • 1744 (Ostervald 1744)
  • 1864 (Augustin Crampon)
  • 1910
  • 2006 (King James Française)

German

  • 1545 (Luther 1545)
  • 1871 (Elberfelder 1871)
  • 1912 Darum wachet; denn ihr wisset weder Tag noch Stunde, in welcher des Menschen Sohn kommen wird. (Luther 1912)

Greek

  • 1904 (Greek Orthodox (B. Antoniades))
  • Modern Greek (Trinitarian Bible Society)

Hungarian

Indonesian

Italian

  • 1649 Vegliate adunque, poichè non sapete nè il giorno, nè l’ora, che il Figliuol dell’uomo verrà. (Giovanni Diodati Bible 1649)
  • 1927 Vegliate dunque, perché non sapete né il giorno né l’ora. (Riveduta Bible 1927)

Japanese

Kabyle

Khmer

Latin

Latvian

Maori

Norwegian

Pidgin

  • 1996 (Pidgin King Jems)

Portugese

Potawatomi

  • 1833 (Potawatomi Matthew and Acts)

Romainian

Russian

  • 1876 Итак, бодрствуйте, потому что не знаете ни дня, ничаса, в который приидет Сын Человеческий. Russian Synodal Version
  • Phonetically:

Sanskrit

Shur

Spanish

See Also Bible translations (Spanish)

  • 1543 (Francisco de Enzinas New Testament)
  • 1556 (Juan Perez de Pineda New Testament and book of Psalms)
  • 1569 (Sagradas Escrituras)
  • 1814 Valera Revision
  • 1817 Valera Revision
  • 1831 Valera Revision
  • 1858 Reina Valera
  • 1862 Valera Revision
  • 1865 Valera Revision (American Bible Society Revisión)
  • 1869 Valera Revision
  • 1909 (Reina-Valera) Antigua Spanish Bible
  • 1960 Versión Reina-Valera (Eugene Nida )
  • 1987 Translation from English. Publisher: Watch Tower Bible and Tract Society.
  • 1994 Nuevo Testamento versión Recobro
  • 1997 (La Biblia de las Américas) (©1997)
  • 1999 Nueva Versión Internacional (NVI)
  • 2002 (1602 Purificada)
  • 2009 Santa Biblia: Reina-Valera
  • 1 (Reina Valera Gómez)

Swahili

  • Kisha Yesu akasema, "Kesheni basi, kwa maana hamjui siku wala saa.

Swedish

  • 1917 Vaken fördenskull; ty I veten icke dagen, ej heller stunden. (Swedish - Svenska 1917)

Tagalog

  • 1905 Mangagpuyat nga kayo, sapagka't hindi ninyo nalalaman ang araw ni ang oras. (Ang Dating Biblia 1905)

Thai

(Thai KJV)

Turkish

Ukrainian

Urdu

Vietnamese

  • 1934 Vậy, hãy tỉnh thức, vì các ngươi không biết ngày, cũng không biết giờ. (Ma-thi-ô 25:13 Vietnamese Bible) (VIET)

Welsh

See Also

External Links

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