Mark 5:1 - Revision history

Nick at 11:05, 21 December 2024

2024-12-21T11:05:40Z

← Older revision		Revision as of 11:05, 21 December 2024
Line 34:		Line 34:
	Was ''Variant 3'' an accidental alteration? In a given Greek manuscript reading, “''Gadar<u>e</u>n<u>o</u>n'' (Gadarenes),” due to a paper fade or loss, did this come to look something like, “''G a <u>e</u>n<u>o</u>n''”? The “Decapolis” (Matt. 4:25; Mark 5:20; 7:31) or Greek, ''Dekapolis'', is a compound word from Greek ''deka'' meaning “ten” and ''polis'' meaning “city,” and was a defence league of ''ten cities'', namely, Gadara (“the Gadarenes” of Mark 5:1), Gerasa or Jerash, Scythopolis, Pella, Dion, Kanatha, Raphana, Philadelphia, Hippos, and Damascus. Christianity was established at Jerash in ancient times by the fourth century A.D., by the fifth century it was the main religion of Jerash, and by the seventh century there were some seven churches at Jerash; although Jerash was then subjected to the scourge of infidel Mohammedanism<sup>75</sup>. The impressive ruins of Gerasa or Jerash in the north of modern day Jordan<sup>76</sup> are of continuing interest to those studying Biblical Archaeology<sup>77</sup>. E.g., the holy Apostle St. Paul refers to how the Thessalonians had “turned to God from idols” (I Thess. 1:9), and an example of the pagan Roman world’s idolatry was discovered at Jerash in 2016 by French and German archaeologists working in cooperation with Jordan University, in what is thought to be “the biggest” idol ever unearthed of Aphrodite, a heathen “god of love” in the pagan Roman world<sup>78</sup>. Was this ''Variant 3'' “reconstructed from context” as “''Geras<u>e</u>n<u>o</u>n'' (Gerasenes)” by a scribe who illustrated the maxim, “A little knowledge is a dangerous thing,” because he knew that Gerasa or Jerash was a well known ancient city, and one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but he did not know enough about the Decapolis to know that unlike the Decapolis city of Gadara, Gerasa was nowhere near “the sea” (Mark 5:1) of Galilee? Or was ''Variant 3'' a deliberate alteration? Did an ignorant and impious scribe who knew that Gerasa or Jerash was one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but who did not know that Gadara was also one of the 10 cities of the “Decapolis,” and indeed the one on “the other side of the sea” of Galilee (Mark 5:1), arrogantly take it upon himself to “correct” the infallible text of Holy Scripture by wickedly altering it from “''Gadar<u>e</u>n<u>o</u>n'' (Gadarenes)” to “''Geras<u>e</u>n<u>o</u>n'' (Gerasenes)”? (Cf. commentary at Luke 8:26,37.)		Was ''Variant 3'' an accidental alteration? In a given Greek manuscript reading, “''Gadar<u>e</u>n<u>o</u>n'' (Gadarenes),” due to a paper fade or loss, did this come to look something like, “''G a <u>e</u>n<u>o</u>n''”? The “Decapolis” (Matt. 4:25; Mark 5:20; 7:31) or Greek, ''Dekapolis'', is a compound word from Greek ''deka'' meaning “ten” and ''polis'' meaning “city,” and was a defence league of ''ten cities'', namely, Gadara (“the Gadarenes” of Mark 5:1), Gerasa or Jerash, Scythopolis, Pella, Dion, Kanatha, Raphana, Philadelphia, Hippos, and Damascus. Christianity was established at Jerash in ancient times by the fourth century A.D., by the fifth century it was the main religion of Jerash, and by the seventh century there were some seven churches at Jerash; although Jerash was then subjected to the scourge of infidel Mohammedanism<sup>75</sup>. The impressive ruins of Gerasa or Jerash in the north of modern day Jordan<sup>76</sup> are of continuing interest to those studying Biblical Archaeology<sup>77</sup>. E.g., the holy Apostle St. Paul refers to how the Thessalonians had “turned to God from idols” (I Thess. 1:9), and an example of the pagan Roman world’s idolatry was discovered at Jerash in 2016 by French and German archaeologists working in cooperation with Jordan University, in what is thought to be “the biggest” idol ever unearthed of Aphrodite, a heathen “god of love” in the pagan Roman world<sup>78</sup>. Was this ''Variant 3'' “reconstructed from context” as “''Geras<u>e</u>n<u>o</u>n'' (Gerasenes)” by a scribe who illustrated the maxim, “A little knowledge is a dangerous thing,” because he knew that Gerasa or Jerash was a well known ancient city, and one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but he did not know enough about the Decapolis to know that unlike the Decapolis city of Gadara, Gerasa was nowhere near “the sea” (Mark 5:1) of Galilee? Or was ''Variant 3'' a deliberate alteration? Did an ignorant and impious scribe who knew that Gerasa or Jerash was one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but who did not know that Gadara was also one of the 10 cities of the “Decapolis,” and indeed the one on “the other side of the sea” of Galilee (Mark 5:1), arrogantly take it upon himself to “correct” the infallible text of Holy Scripture by wickedly altering it from “''Gadar<u>e</u>n<u>o</u>n'' (Gadarenes)” to “''Geras<u>e</u>n<u>o</u>n'' (Gerasenes)”? (Cf. commentary at Luke 8:26,37.)

	==		''Outside the closed class of NT Greek and Latin sources'', at Mark 5:1 the correct reading of the TR, Greek, “''Gadar<u>e</u>n<u>o</u>n'' (Gadarenes),” is found in (the mixed text type) Codex C 04 (5th century); Minuscule 157 (12th century, independent); and 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 also found in the Syriac Diatessaron (derived from Ephraem’s commentary, d. 373); as well as the Syriac Pesitto Version (first half 5th century), and the main text of the Syriac Harclean Version (616).

	Outside the closed class of NT Greek and Latin sources, at Mark 5:1 the correct reading of the TR, Greek, “Gadarenon (Gadarenes),” is found in (the mixed text type) Codex C 04 (5th century); Minuscule 157 (12th century, independent); and 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 also found in the Syriac Diatessaron (derived from Ephraem’s commentary, d. 373); as well as the Syriac Pesitto Version (first half 5th century), and the main text of the Syriac Harclean Version (616). Variant 1 reading Greek, ~~“Gergese non~~ (Gergesenes),” is found in (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); and Minuscules 33 (9th century, mixed text type), 565 (9th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 892 (9th century, mixed text type), 1424 (9th / 10th century, mixed text type in Matthew and Luke, independent in Mark, Byzantine elsewhere), 28 (11th century, which in Mark is independent text i.e., independently corrupted, & Byzantine elsewhere), 700 (11th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 1071 (12th century, independent), 1241 (12th century, independent in Gospels), and 579 (13th century, mixed text). It is further found in 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 Egyptian Coptic Bohairic Version (3rd century); Syriac Sinaitic Version (3rd / 4th century); Armenian Version (5th century); Georgian Version (5th century); Ethiopic Versions (the Takla Haymanot, c. 500; Roman edition 1548-9; Pell Platt, based on the Roman edition of Rome 1548-9; & Dillmann, 18th / 19th centuries); and Slavic (Slavonic) Version (9th century).		''Variant 1'' reading Greek, “''Gerges<u>e</u>n<u>o</u>n'' (Gergesenes),” is found in (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); and Minuscules 33 (9th century, mixed text type), 565 (9th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 892 (9th century, mixed text type), 1424 (9th / 10th century, mixed text type in Matthew and Luke, independent in Mark, Byzantine elsewhere), 28 (11th century, which in Mark is independent text i.e., independently corrupted, & Byzantine elsewhere), 700 (11th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 1071 (12th century, independent), 1241 (12th century, independent in Gospels), and 579 (13th century, mixed text). It is further found in 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 Egyptian Coptic Bohairic Version (3rd century); Syriac Sinaitic Version (3rd / 4th century); Armenian Version (5th century); Georgian Version (5th century); Ethiopic Versions (the Takla Haymanot, ''c''. 500; Roman edition 1548-9; Pell Platt, based on the Roman edition of Rome 1548-9; & Dillmann, 18th / 19th centuries); and Slavic (Slavonic) Version (9th century).

	Variant 2 reading Greek, ~~“Gergesthan~~ (Gergesthanes),” is found in Codex W 032 (5th century, which is Western Text in Mark 1:1-5:30); and the Syriac Harclean Version (616) as a marginal reading. Variant 3 reading Greek, ~~“Gerasenon~~ (Gerasenes),” is found in the two leading Alexandrian text’s Codices Vaticanus (4th century) and Sinaiticus (4th century), the leading representative of the Western Text, Codex D 05 (5th century); and the Egyptian Coptic Sahidic Version (3rd century). As recorded in support of its Neo-Alexandrian School text in the NU Text of Nestle-Aland’s 27th edition (1993) and UBS’s 4th revised edition (1993), the erroneous Variant 3 is further found in the so called “Archaic Mark” Minuscule 2427 dated to “the 14th century.” The NU Text Committee said, “the Committee had difficulty in deciding which variant to place in the text” (UBS’s 4th revised edition, 1993). Given the low level of Greek manuscript support for Variant 3, possibly the so called “Archaic Mark” Minuscule 2427 was “the clincher” argument for at least some neo-Alexandrians either on the NU Text Committee or elsewhere. Was this one element in what the NU Committee meant when in selecting Variant 3, they farcically claimed that among other things, “a majority of the” NU Text “Committee preferred” Variant 3, “on the basis” of its alleged “superior external evidence” (Metzger’s Textual Commentary, 2nd ed., 1994, p. 72)? On the one hand we can understand the NU Text Committee’s elation at being able to cite their much coveted neo-Alexandrian “Archaic Mark” Minuscule 2427 in favour of the reading of ~~“Gerasenon~~ (Gerasenes)” here at Mark 5:1. But on the other hand, it must be remembered that Minuscule 2427 was later shown to be a forgery which was possibly made after 1874, but which could not have been made earlier than 1874. However knowledge of this came in 2006 to 2009 which was too late for so many of the neoAlexandrian translators to know about. The erroneous Variant 3 was adopted by the NU Text et al. At Mark 5:1 the Majority Greek Text Burgonites of the NKJV gave a footnote reading saying that the “NU-Text reads ‘Gerasenes’.” The neo-Alexandrian translators adopted two solutions, both of which put this Variant 3 in their main text. Solution 1: Put Variant 3 in the main text with a footnote reference to the readings of the TR & Variant 1. This is found in the RSV, ESV, NRSV, and NIV. It is also found in the post Vatican II Council new neo-Alexandrian Papists’ Roman Catholic RSV, JB, and NJB; in contrast to the old Latin Papists of post Trent Council and pre-Vatican II Council times who on the basis of the Latin followed Solution 2 in the Douay-Rheims. Solution 2: Put Variant 3 in the main text with no footnote reference to any other readings. This is found in the ASV which reads, “the country of the Gerasenes .” So too Solution 2 is followed in the NASB, TEV, NEB, REB, TCNT, and Moffatt. Meditation: The Neo-Alexandrians Schoolmen deny Divine Inspiration as they assume “a fumbling and bumbling Bible writer” incorrectly wrote “Gerasa” or Jerash in modern Jordan, a long way from the Sea of Galilee; whereas we Neo-Byzantine Schoolmen uphold the Divine Inspiration of Holy Scripture (II Tim. 3:16) and where there is no good textual argument against the representative Byzantine text, such as here at Mark 5:1, we look to “a fumbling and bumbling copyist scribe” to have mixed up the “Decapolis” (Mark 5:20) city of “Gerasa” or Jerash with the “Decapolis” (Mark 5:20) city of Gadara and thus “the Gadarenes” of the Textus Receptus (Mark 5:1). We of the Neo-Byzantine School also uphold the Divine Preservation of Holy Scripture (I Peter 1:25); a fact that leads us to now consider Lectionary 813 (1069 A.D., St. John’s Greek Orthodox Monastery, Isle of Patmos, Greece), supra. During the Middle Ages, seemingly due to concerns about Mohammedan raids upon the island, Patmos appears to have ~~deserted79~~. But then in the 1088, the Byzantine Emperor, Alexius I Comnenus, granted Patmos to a Greek Orthodox abbot who founded St. John’s Monastery at Khora on Patmos. And as a repository for the Greek Byzantine Text, there was placed in the Library, Lectionary 813 (1069 A.D.), supra. The monastery remained Greek tongue preferring with the Greek Orthodox under the period of the Latin tongue preferring Roman Catholic Venetian rule (1207-1537); and also during the Island’s occupation by the forces of the Turkic tongue preferring Mohammedan Ottoman Empire which also had Arab speaking ~~areas80~~, during which time the Islamic Turks demanded Ottoman Empire annual tribute from the Greek Orthodox monastery (1537-1912). The Isle of Patmos is now part of the wider modern (mixed race) south-eastern European land of Greece. When we look at the testimony of the majority Byzantine text in favour of “Gadarenes” here at Mark 5:1 with reference to Lectionary 813 (1069 A.D.), we are thus reminded that the Divine Preservation of Holy Scripture depends not upon man’s weaknesses, but God’s greatness and power, for he put forth his hand to protect the Greek Byzantine Text of Mark 5:1 and other passages found in this Lectionary, against the heresies of the Greek Orthodox on the Isle of Patmos, against the heretical Romanists of Italian Venetia (1207-1537), and against the infidel Mohammedans of the Ottoman Empire in Turkey (1537-1912), bringing the text of the pure Word reading, “Gadarenes” in Lectionary 813 safely through to our day, that it may now be used in support of the Textus Receptus reading here at Mark 5:1 in these textual commentaries which uphold the unique truthfulness of religiously conservative Protestant Christianity as the only true form of Christianity, and Christianity as the only true religion. “Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father” (Matt.10:29). How much more value are “the words of the Lord,” which “are pure words: as silver tried in a furnace of earth, purified seven times”? The “Lord” shall “keep them,” he shall “preserve them … for ever” (Ps. 12:6,7). “Blessèd be the name of the Lord … . Amen and Amen” (Ps. 89:52).		''Variant 2'' reading Greek, “''Gergesthan'' (Gergesthanes),” is found in Codex W 032 (5th century, which is Western Text in Mark 1:1-5:30); and the Syriac Harclean Version (616) as a marginal reading.

			''Variant 3'' reading Greek, “Geras<u>e</u>n<u>o</u>n (Gerasenes),” is found in the two leading Alexandrian text’s Codices Vaticanus (4th century) and Sinaiticus (4th century), the leading representative of the Western Text, Codex D 05 (5th century); and the Egyptian Coptic Sahidic Version (3rd century). As recorded in support of its Neo-Alexandrian School text in the NU Text of Nestle-Aland’s 27th edition (1993) and UBS’s 4th revised edition (1993), the erroneous ''Variant 3'' is further found in the so called “Archaic Mark” Minuscule 2427 dated to “the 14th century.” The NU Text Committee said, “the Committee had difficulty in deciding which variant to place in the text” (UBS’s 4th revised edition, 1993). Given the low level of Greek manuscript support for ''Variant 3'', possibly the so called “Archaic Mark” Minuscule 2427 was “the clincher” argument for at least some neo-Alexandrians either on the NU Text Committee or elsewhere. Was this one element in what the NU Committee meant when in selecting ''Variant 3'', they farcically claimed that among other things, “a majority of the” NU Text “Committee preferred” ''Variant 3'', “on the basis” of its alleged “superior external evidence” (Metzger’s ''Textual Commentary'', 2nd ed., 1994, p. 72)? On the one hand we can understand the NU Text Committee’s elation at being able to cite their much coveted neo-Alexandrian “Archaic Mark” Minuscule 2427 in favour of the reading of “''Geras<u>e</u>n<u>o</u>n'' (Gerasenes)” here at Mark 5:1. But on the other hand, it must be remembered that Minuscule 2427 was later shown to be a forgery which was possibly made after 1874, but which could not have been made earlier than 1874. However knowledge of this came in 2006 to 2009 which was too late for so many of the neoAlexandrian translators to know about. The erroneous ''Variant 3'' was adopted by the NU Text ''et al''.

			At Mark 5:1 the Majority Greek Text Burgonites of the NKJV gave a footnote reading saying that the “NU-Text reads ‘Gerasenes’.” The neo-Alexandrian translators adopted two solutions, both of which put this Variant 3 in their main text.

			''Solution 1'': Put Variant 3 in the main text with a footnote reference to the readings of the TR & ''Variant 1''. This is found in the RSV, ESV, NRSV, and NIV. It is also found in the post Vatican II Council new neo-Alexandrian Papists’ Roman ''Catholic RSV'', JB, and NJB; in contrast to the old Latin Papists of post Trent Council and pre-Vatican II Council times who on the basis of the Latin followed ''Solution 2'' in the Douay-Rheims.

			''Solution 2'': Put ''Variant 3'' in the main text with no footnote reference to any other readings. This is found in the ASV which reads, “the country <u>of the Gerasenes</u>.” So too ''Solution 2'' is followed in the NASB, TEV, NEB, REB, TCNT, and Moffatt.

			''Meditation'': The Neo-Alexandrians Schoolmen deny Divine Inspiration as they assume “a fumbling and bumbling Bible writer” incorrectly wrote “Gerasa” or Jerash in modern Jordan, a long way from the Sea of Galilee; whereas we Neo-Byzantine Schoolmen uphold the Divine Inspiration of Holy Scripture (II Tim. 3:16) and where there is no good textual argument against the representative Byzantine text, such as here at Mark 5:1, we look to “a fumbling and bumbling copyist scribe” to have mixed up the “Decapolis” (Mark 5:20) city of “Gerasa” or Jerash with the “Decapolis” (Mark 5:20) city of Gadara and thus “the Gadarenes” of the ''Textus Receptus'' (Mark 5:1).

			We of the Neo-Byzantine School also uphold the Divine Preservation of Holy Scripture (I Peter 1:25); a fact that leads us to now consider Lectionary 813 (1069 A.D., St. John’s Greek Orthodox Monastery, Isle of Patmos, Greece), ''supra''. During the Middle Ages, seemingly due to concerns about Mohammedan raids upon the island, Patmos appears to have deserted<sup>79</sup>. But then in the 1088, the Byzantine Emperor, Alexius I Comnenus, granted Patmos to a Greek Orthodox abbot who founded St. John’s Monastery at Khora on Patmos. And as a repository for the Greek Byzantine Text, there was placed in the Library, Lectionary 813 (1069 A.D.), ''supra''. The monastery remained Greek tongue preferring with the Greek Orthodox under the period of the Latin tongue preferring Roman Catholic Venetian rule (1207-1537); and also during the Island’s occupation by the forces of the Turkic tongue preferring Mohammedan Ottoman Empire which also had Arab speaking areas<sup>80</sup>, during which time the Islamic Turks demanded Ottoman Empire annual tribute from the Greek Orthodox monastery (1537-1912). The Isle of Patmos is now part of the wider modern (mixed race) south-eastern European land of Greece. When we look at the testimony of the majority Byzantine text in favour of “Gadarenes” here at Mark 5:1 with reference to Lectionary 813 (1069 A.D.), we are thus reminded that the Divine Preservation of Holy Scripture depends not upon man’s weaknesses, but God’s greatness and power, for he put forth his hand to protect the Greek Byzantine Text of Mark 5:1 and other passages found in this Lectionary, against the heresies of the Greek Orthodox on the Isle of Patmos, against the heretical Romanists of Italian Venetia (1207-1537), and against the infidel Mohammedans of the Ottoman Empire in Turkey (1537-1912), bringing the text of the pure Word reading, “Gadarenes” in Lectionary 813 safely through to our day, that it may now be used in support of the ''Textus Receptus'' reading here at Mark 5:1 in these textual commentaries which uphold the unique truthfulness of religiously conservative Protestant Christianity as the only true form of Christianity, and Christianity as the only true religion. “Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father” (Matt.10:29). How much more value are “the words of the Lord,” which “are pure words: as silver tried in a furnace of earth, purified seven times”? The “Lord” shall “keep them,” he shall “preserve them … for ever” (Ps. 12:6,7). “Blessèd be the name of the Lord … . Amen and Amen” (Ps. 89:52).

	==Greek==		==Greek==

Nick at 10:36, 21 December 2024

2024-12-21T10:36:08Z

← Older revision		Revision as of 10:36, 21 December 2024
Line 32:		Line 32:
	Was ''Variant 2'' an accidental alteration? In a manuscript erroneously following ''Variant 1'' and thus reading Greek, “''Gerges<u>e</u>n<u>o</u>n'' (Gergesenes),” was there a paper fade or loss of the “''<u>e</u>n<u>o</u>''”? Was this then “reconstructed from context” by a scribe as ''Gergesthan'' (Gergesthanes),” due to either a slip of memory as he tried to remember the name of the place, or due to a localized dialect which so referred to this area, or as an erroneous identification of some other place? Or was ''Variant 2'' a deliberate alteration? In a manuscript erroneously following ''Variant 1'', did a “corrector scribe” alter this to ''Variant 2'' either due to a localized dialect which so referred to this area, or as an erroneous identification of some other place?		Was ''Variant 2'' an accidental alteration? In a manuscript erroneously following ''Variant 1'' and thus reading Greek, “''Gerges<u>e</u>n<u>o</u>n'' (Gergesenes),” was there a paper fade or loss of the “''<u>e</u>n<u>o</u>''”? Was this then “reconstructed from context” by a scribe as ''Gergesthan'' (Gergesthanes),” due to either a slip of memory as he tried to remember the name of the place, or due to a localized dialect which so referred to this area, or as an erroneous identification of some other place? Or was ''Variant 2'' a deliberate alteration? In a manuscript erroneously following ''Variant 1'', did a “corrector scribe” alter this to ''Variant 2'' either due to a localized dialect which so referred to this area, or as an erroneous identification of some other place?

	=		Was ''Variant 3'' an accidental alteration? In a given Greek manuscript reading, “''Gadar<u>e</u>n<u>o</u>n'' (Gadarenes),” due to a paper fade or loss, did this come to look something like, “''G a <u>e</u>n<u>o</u>n''”? The “Decapolis” (Matt. 4:25; Mark 5:20; 7:31) or Greek, ''Dekapolis'', is a compound word from Greek ''deka'' meaning “ten” and ''polis'' meaning “city,” and was a defence league of ''ten cities'', namely, Gadara (“the Gadarenes” of Mark 5:1), Gerasa or Jerash, Scythopolis, Pella, Dion, Kanatha, Raphana, Philadelphia, Hippos, and Damascus. Christianity was established at Jerash in ancient times by the fourth century A.D., by the fifth century it was the main religion of Jerash, and by the seventh century there were some seven churches at Jerash; although Jerash was then subjected to the scourge of infidel Mohammedanism<sup>75</sup>. The impressive ruins of Gerasa or Jerash in the north of modern day Jordan<sup>76</sup> are of continuing interest to those studying Biblical Archaeology<sup>77</sup>. E.g., the holy Apostle St. Paul refers to how the Thessalonians had “turned to God from idols” (I Thess. 1:9), and an example of the pagan Roman world’s idolatry was discovered at Jerash in 2016 by French and German archaeologists working in cooperation with Jordan University, in what is thought to be “the biggest” idol ever unearthed of Aphrodite, a heathen “god of love” in the pagan Roman world<sup>78</sup>. Was this ''Variant 3'' “reconstructed from context” as “''Geras<u>e</u>n<u>o</u>n'' (Gerasenes)” by a scribe who illustrated the maxim, “A little knowledge is a dangerous thing,” because he knew that Gerasa or Jerash was a well known ancient city, and one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but he did not know enough about the Decapolis to know that unlike the Decapolis city of Gadara, Gerasa was nowhere near “the sea” (Mark 5:1) of Galilee? Or was ''Variant 3'' a deliberate alteration? Did an ignorant and impious scribe who knew that Gerasa or Jerash was one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but who did not know that Gadara was also one of the 10 cities of the “Decapolis,” and indeed the one on “the other side of the sea” of Galilee (Mark 5:1), arrogantly take it upon himself to “correct” the infallible text of Holy Scripture by wickedly altering it from “''Gadar<u>e</u>n<u>o</u>n'' (Gadarenes)” to “''Geras<u>e</u>n<u>o</u>n'' (Gerasenes)”? (Cf. commentary at Luke 8:26,37.)

	Was Variant 3 an accidental alteration? In a given Greek manuscript reading, “Gadarenon (Gadarenes),” due to a paper fade or loss, did this come to look something like, “G a enon”? The “Decapolis” (Matt. 4:25; Mark 5:20; 7:31) or Greek, Dekapolis, is a compound word from Greek deka meaning “ten” and polis meaning “city,” and was a defence league of ten cities, namely, Gadara (“the Gadarenes” of Mark 5:1), Gerasa or Jerash, Scythopolis, Pella, Dion, Kanatha, Raphana, Philadelphia, Hippos, and Damascus. Christianity was established at Jerash in ancient times by the fourth century A.D., by the fifth century it was the main religion of Jerash, and by the seventh century there were some seven churches at Jerash; although Jerash was then subjected to the scourge of infidel Mohammedanism75. The impressive ruins of Gerasa or Jerash in the north of modern day Jordan76 are of continuing interest to those studying Biblical Archaeology77. E.g., the holy Apostle St. Paul refers to how the Thessalonians had “turned to God from idols” (I Thess. 1:9), and an example of the pagan Roman world’s idolatry was discovered at Jerash in 2016 by French and German archaeologists working in cooperation with Jordan University, in what is thought to be “the biggest” idol ever unearthed of Aphrodite, a heathen “god of love” in the pagan Roman world78. Was this Variant 3 “reconstructed from context” as “Gerase non (Gerasenes)” by a scribe who illustrated the maxim, “A little knowledge is a dangerous thing,” because he knew that Gerasa or Jerash was a well known ancient city, and one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but he did not know enough about the Decapolis to know that unlike the Decapolis city of Gadara, Gerasa was nowhere near “the sea” (Mark 5:1) of Galilee? Or was Variant 3 a deliberate alteration? Did an ignorant and impious scribe who knew that Gerasa or Jerash was one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but who did not know that Gadara was also one of the 10 cities of the “Decapolis,” and indeed the one on “the other side of the sea” of Galilee (Mark 5:1), arrogantly take it upon himself to “correct” the infallible text of Holy Scripture by wickedly altering it from “Gadarenon (Gadarenes)” to “Gerasenon (Gerasenes)”? (Cf. commentary at Luke 8:26,37.)		==

	Outside the closed class of NT Greek and Latin sources, at Mark 5:1 the correct reading of the TR, Greek, “Gadarenon (Gadarenes),” is found in (the mixed text type) Codex C 04 (5th century); Minuscule 157 (12th century, independent); and 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 also found in the Syriac Diatessaron (derived from Ephraem’s commentary, d. 373); as well as the Syriac Pesitto Version (first half 5th century), and the main text of the Syriac Harclean Version (616). Variant 1 reading Greek, “Gergese non (Gergesenes),” is found in (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); and Minuscules 33 (9th century, mixed text type), 565 (9th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 892 (9th century, mixed text type), 1424 (9th / 10th century, mixed text type in Matthew and Luke, independent in Mark, Byzantine elsewhere), 28 (11th century, which in Mark is independent text i.e., independently corrupted, & Byzantine elsewhere), 700 (11th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 1071 (12th century, independent), 1241 (12th century, independent in Gospels), and 579 (13th century, mixed text). It is further found in 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 Egyptian Coptic Bohairic Version (3rd century); Syriac Sinaitic Version (3rd / 4th century); Armenian Version (5th century); Georgian Version (5th century); Ethiopic Versions (the Takla Haymanot, c. 500; Roman edition 1548-9; Pell Platt, based on the Roman edition of Rome 1548-9; & Dillmann, 18th / 19th centuries); and Slavic (Slavonic) Version (9th century).		Outside the closed class of NT Greek and Latin sources, at Mark 5:1 the correct reading of the TR, Greek, “Gadarenon (Gadarenes),” is found in (the mixed text type) Codex C 04 (5th century); Minuscule 157 (12th century, independent); and 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 also found in the Syriac Diatessaron (derived from Ephraem’s commentary, d. 373); as well as the Syriac Pesitto Version (first half 5th century), and the main text of the Syriac Harclean Version (616). Variant 1 reading Greek, “Gergese non (Gergesenes),” is found in (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); and Minuscules 33 (9th century, mixed text type), 565 (9th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 892 (9th century, mixed text type), 1424 (9th / 10th century, mixed text type in Matthew and Luke, independent in Mark, Byzantine elsewhere), 28 (11th century, which in Mark is independent text i.e., independently corrupted, & Byzantine elsewhere), 700 (11th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 1071 (12th century, independent), 1241 (12th century, independent in Gospels), and 579 (13th century, mixed text). It is further found in 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 Egyptian Coptic Bohairic Version (3rd century); Syriac Sinaitic Version (3rd / 4th century); Armenian Version (5th century); Georgian Version (5th century); Ethiopic Versions (the Takla Haymanot, c. 500; Roman edition 1548-9; Pell Platt, based on the Roman edition of Rome 1548-9; & Dillmann, 18th / 19th centuries); and Slavic (Slavonic) Version (9th century).

Nick at 10:22, 21 December 2024

2024-12-21T10:22:46Z

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	''Variant 1'' reading Greek, “Gerges<u>e</u>n<u>o</u>n (Gergesenes),” is found in Codex U 030 (9th century). It is also found in the ancient church Greek writers, Origen (d. 254) and Hesychius of Jerusalem (d. after 450); and also the mediaeval church Greek writer, Theophylact of Ochrida (d. 1109).		''Variant 1'' reading Greek, “Gerges<u>e</u>n<u>o</u>n (Gergesenes),” is found in Codex U 030 (9th century). It is also found in the ancient church Greek writers, Origen (d. 254) and Hesychius of Jerusalem (d. after 450); and also the mediaeval church Greek writer, Theophylact of Ochrida (d. 1109).

			''Variant 2'' reading Greek, “''Gergesthan'' (Gergesthanes),” is found in the ancient church Greek writer, Epiphanius (d. 403).

			''Variant 3'' reading Greek, “''Geras<u>e</u>n<u>o</u>n'' (Gerasenes),” is found in multiple manuscripts according to the ancient church Greek writer, Origen (d. 254); and also found in the ancient church Greek writer, Eusebius (d. 339). It is further found as Latin, “''Gerasenorum'' (Gerasenes)” in the Vulgate (5th century), and old Latin Versions a (4th century), e (4th / 5th century), b (5th century), d (5th century), ff2 (5th century), i (5th century), f (6th century), q (6th / 7th century), aur (7th century), l (7th / 8th century), and c (12th / 13th century); and the Book of Armagh (812 A.D.). It is also found in the ancient church Latin writers, Cyprian (d. 258) and Juvencus (d. 4th century). From the Latin support for this reading, it is manifested in the Clementine Vulgate (1592).

			Was ''Variant 1'' an accidental alteration? In a given Greek manuscript reading, “Gadar<u>e</u>n<u>o</u>n (Gadarenes),” did the “''Gadar''” come at the end of a line, and the “<u>e</u>n<u>o</u>n” at the start of the next line? Was the “''adar''” of “''Gadar''” then lost in either a paper fade or paper loss / damage? Was this then “reconstructed from context” as “''erges''” and thus “Gerges<u>e</u>n<u>o</u>n (Gergesenes),” with reference to the reading of “''Gerges<u>e</u>n<u>o</u>n'' (Gergesenes)” at Matt. 8:28? Or was Variant 1 a deliberate alteration? Did an assimilationist scribe, not understanding the Biblical concept of shared border regions evident in the fact that “Sheba” and “Havilah” on ''The Table of Nations'' were on a joint a Hamite (Gen. 10:6,7) and Semite (Gen. 10:22,23,28) western strip along west-coast Arabia, thereby fail to understand that reference is made in the Synoptic Gospels to a shared border region of both “the Gergesenes” (Matt. 8:28) and “Gadarenes” (Mark 5:1; Luke 8:26)? Did this assimilationist scribe add to his ignorance also arrogance, as he wilfully set about to “correct” the infallible and unerring Word of God by wickedly altering “''Gadar<u>e</u>n<u>o</u>n'' (Gadarenes)” at Mark 5:1 to “''Gerges<u>e</u>n<u>o</u>n'' (Gergesenes)” which he took from Matt. 8:28?

			Was ''Variant 2'' an accidental alteration? In a manuscript erroneously following ''Variant 1'' and thus reading Greek, “''Gerges<u>e</u>n<u>o</u>n'' (Gergesenes),” was there a paper fade or loss of the “''<u>e</u>n<u>o</u>''”? Was this then “reconstructed from context” by a scribe as ''Gergesthan'' (Gergesthanes),” due to either a slip of memory as he tried to remember the name of the place, or due to a localized dialect which so referred to this area, or as an erroneous identification of some other place? Or was ''Variant 2'' a deliberate alteration? In a manuscript erroneously following ''Variant 1'', did a “corrector scribe” alter this to ''Variant 2'' either due to a localized dialect which so referred to this area, or as an erroneous identification of some other place?

			=

			Was Variant 3 an accidental alteration? In a given Greek manuscript reading, “Gadarenon (Gadarenes),” due to a paper fade or loss, did this come to look something like, “G a enon”? The “Decapolis” (Matt. 4:25; Mark 5:20; 7:31) or Greek, Dekapolis, is a compound word from Greek deka meaning “ten” and polis meaning “city,” and was a defence league of ten cities, namely, Gadara (“the Gadarenes” of Mark 5:1), Gerasa or Jerash, Scythopolis, Pella, Dion, Kanatha, Raphana, Philadelphia, Hippos, and Damascus. Christianity was established at Jerash in ancient times by the fourth century A.D., by the fifth century it was the main religion of Jerash, and by the seventh century there were some seven churches at Jerash; although Jerash was then subjected to the scourge of infidel Mohammedanism75. The impressive ruins of Gerasa or Jerash in the north of modern day Jordan76 are of continuing interest to those studying Biblical Archaeology77. E.g., the holy Apostle St. Paul refers to how the Thessalonians had “turned to God from idols” (I Thess. 1:9), and an example of the pagan Roman world’s idolatry was discovered at Jerash in 2016 by French and German archaeologists working in cooperation with Jordan University, in what is thought to be “the biggest” idol ever unearthed of Aphrodite, a heathen “god of love” in the pagan Roman world78. Was this Variant 3 “reconstructed from context” as “Gerase non (Gerasenes)” by a scribe who illustrated the maxim, “A little knowledge is a dangerous thing,” because he knew that Gerasa or Jerash was a well known ancient city, and one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but he did not know enough about the Decapolis to know that unlike the Decapolis city of Gadara, Gerasa was nowhere near “the sea” (Mark 5:1) of Galilee? Or was Variant 3 a deliberate alteration? Did an ignorant and impious scribe who knew that Gerasa or Jerash was one of the 10 cities of the “Decapolis” referred to in Mark 5:20, but who did not know that Gadara was also one of the 10 cities of the “Decapolis,” and indeed the one on “the other side of the sea” of Galilee (Mark 5:1), arrogantly take it upon himself to “correct” the infallible text of Holy Scripture by wickedly altering it from “Gadarenon (Gadarenes)” to “Gerasenon (Gerasenes)”? (Cf. commentary at Luke 8:26,37.)

			Outside the closed class of NT Greek and Latin sources, at Mark 5:1 the correct reading of the TR, Greek, “Gadarenon (Gadarenes),” is found in (the mixed text type) Codex C 04 (5th century); Minuscule 157 (12th century, independent); and 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 also found in the Syriac Diatessaron (derived from Ephraem’s commentary, d. 373); as well as the Syriac Pesitto Version (first half 5th century), and the main text of the Syriac Harclean Version (616). Variant 1 reading Greek, “Gergese non (Gergesenes),” is found in (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); and Minuscules 33 (9th century, mixed text type), 565 (9th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 892 (9th century, mixed text type), 1424 (9th / 10th century, mixed text type in Matthew and Luke, independent in Mark, Byzantine elsewhere), 28 (11th century, which in Mark is independent text i.e., independently corrupted, & Byzantine elsewhere), 700 (11th century, depending on one’s view, either independently corrupted, or “Caesarean” text), 1071 (12th century, independent), 1241 (12th century, independent in Gospels), and 579 (13th century, mixed text). It is further found in 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 Egyptian Coptic Bohairic Version (3rd century); Syriac Sinaitic Version (3rd / 4th century); Armenian Version (5th century); Georgian Version (5th century); Ethiopic Versions (the Takla Haymanot, c. 500; Roman edition 1548-9; Pell Platt, based on the Roman edition of Rome 1548-9; & Dillmann, 18th / 19th centuries); and Slavic (Slavonic) Version (9th century).

			Variant 2 reading Greek, “Gergesthan (Gergesthanes),” is found in Codex W 032 (5th century, which is Western Text in Mark 1:1-5:30); and the Syriac Harclean Version (616) as a marginal reading. Variant 3 reading Greek, “Gerasenon (Gerasenes),” is found in the two leading Alexandrian text’s Codices Vaticanus (4th century) and Sinaiticus (4th century), the leading representative of the Western Text, Codex D 05 (5th century); and the Egyptian Coptic Sahidic Version (3rd century). As recorded in support of its Neo-Alexandrian School text in the NU Text of Nestle-Aland’s 27th edition (1993) and UBS’s 4th revised edition (1993), the erroneous Variant 3 is further found in the so called “Archaic Mark” Minuscule 2427 dated to “the 14th century.” The NU Text Committee said, “the Committee had difficulty in deciding which variant to place in the text” (UBS’s 4th revised edition, 1993). Given the low level of Greek manuscript support for Variant 3, possibly the so called “Archaic Mark” Minuscule 2427 was “the clincher” argument for at least some neo-Alexandrians either on the NU Text Committee or elsewhere. Was this one element in what the NU Committee meant when in selecting Variant 3, they farcically claimed that among other things, “a majority of the” NU Text “Committee preferred” Variant 3, “on the basis” of its alleged “superior external evidence” (Metzger’s Textual Commentary, 2nd ed., 1994, p. 72)? On the one hand we can understand the NU Text Committee’s elation at being able to cite their much coveted neo-Alexandrian “Archaic Mark” Minuscule 2427 in favour of the reading of “Gerasenon (Gerasenes)” here at Mark 5:1. But on the other hand, it must be remembered that Minuscule 2427 was later shown to be a forgery which was possibly made after 1874, but which could not have been made earlier than 1874. However knowledge of this came in 2006 to 2009 which was too late for so many of the neoAlexandrian translators to know about. The erroneous Variant 3 was adopted by the NU Text et al. At Mark 5:1 the Majority Greek Text Burgonites of the NKJV gave a footnote reading saying that the “NU-Text reads ‘Gerasenes’.” The neo-Alexandrian translators adopted two solutions, both of which put this Variant 3 in their main text. Solution 1: Put Variant 3 in the main text with a footnote reference to the readings of the TR & Variant 1. This is found in the RSV, ESV, NRSV, and NIV. It is also found in the post Vatican II Council new neo-Alexandrian Papists’ Roman Catholic RSV, JB, and NJB; in contrast to the old Latin Papists of post Trent Council and pre-Vatican II Council times who on the basis of the Latin followed Solution 2 in the Douay-Rheims. Solution 2: Put Variant 3 in the main text with no footnote reference to any other readings. This is found in the ASV which reads, “the country of the Gerasenes .” So too Solution 2 is followed in the NASB, TEV, NEB, REB, TCNT, and Moffatt. Meditation: The Neo-Alexandrians Schoolmen deny Divine Inspiration as they assume “a fumbling and bumbling Bible writer” incorrectly wrote “Gerasa” or Jerash in modern Jordan, a long way from the Sea of Galilee; whereas we Neo-Byzantine Schoolmen uphold the Divine Inspiration of Holy Scripture (II Tim. 3:16) and where there is no good textual argument against the representative Byzantine text, such as here at Mark 5:1, we look to “a fumbling and bumbling copyist scribe” to have mixed up the “Decapolis” (Mark 5:20) city of “Gerasa” or Jerash with the “Decapolis” (Mark 5:20) city of Gadara and thus “the Gadarenes” of the Textus Receptus (Mark 5:1). We of the Neo-Byzantine School also uphold the Divine Preservation of Holy Scripture (I Peter 1:25); a fact that leads us to now consider Lectionary 813 (1069 A.D., St. John’s Greek Orthodox Monastery, Isle of Patmos, Greece), supra. During the Middle Ages, seemingly due to concerns about Mohammedan raids upon the island, Patmos appears to have deserted79. But then in the 1088, the Byzantine Emperor, Alexius I Comnenus, granted Patmos to a Greek Orthodox abbot who founded St. John’s Monastery at Khora on Patmos. And as a repository for the Greek Byzantine Text, there was placed in the Library, Lectionary 813 (1069 A.D.), supra. The monastery remained Greek tongue preferring with the Greek Orthodox under the period of the Latin tongue preferring Roman Catholic Venetian rule (1207-1537); and also during the Island’s occupation by the forces of the Turkic tongue preferring Mohammedan Ottoman Empire which also had Arab speaking areas80, during which time the Islamic Turks demanded Ottoman Empire annual tribute from the Greek Orthodox monastery (1537-1912). The Isle of Patmos is now part of the wider modern (mixed race) south-eastern European land of Greece. When we look at the testimony of the majority Byzantine text in favour of “Gadarenes” here at Mark 5:1 with reference to Lectionary 813 (1069 A.D.), we are thus reminded that the Divine Preservation of Holy Scripture depends not upon man’s weaknesses, but God’s greatness and power, for he put forth his hand to protect the Greek Byzantine Text of Mark 5:1 and other passages found in this Lectionary, against the heresies of the Greek Orthodox on the Isle of Patmos, against the heretical Romanists of Italian Venetia (1207-1537), and against the infidel Mohammedans of the Ottoman Empire in Turkey (1537-1912), bringing the text of the pure Word reading, “Gadarenes” in Lectionary 813 safely through to our day, that it may now be used in support of the Textus Receptus reading here at Mark 5:1 in these textual commentaries which uphold the unique truthfulness of religiously conservative Protestant Christianity as the only true form of Christianity, and Christianity as the only true religion. “Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father” (Matt.10:29). How much more value are “the words of the Lord,” which “are pure words: as silver tried in a furnace of earth, purified seven times”? The “Lord” shall “keep them,” he shall “preserve them … for ever” (Ps. 12:6,7). “Blessèd be the name of the Lord … . Amen and Amen” (Ps. 89:52).

	==Greek==		==Greek==

Nick: /* Commentary */

2024-12-21T09:27:28Z

Commentary

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	==Commentary==		==Commentary==
			===Gavin McGrath===
			Principal Textual Discussion at '''Mark 5:1''' {with rating '''A'''}. ''Inside the closed class of Greek and Latin NT sources'' the TR’s Greek, “''Gadar<u>e</u>n<u>o</u>n'' (Gadarenes)” in the wider words spoken of our Lord and his disciples, “And they came over into the other side of the sea, into the country of the <u>Gadarenes</u>” (AV), is Majority Byzantine Text e.g., Codices A 02 (5th century, Byzantine in Gospels, Matt. 25:6b-28:20, Mark, Luke, John 1:1-6:50a; 8:52b-21:25), Sigma 042 (late 5th / 6th century), E 07 (8th century), M 021 (9th century), Pi 041 (9th century), S 028 (10th century); and Minuscules 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), 597 (13th century), and 1242 (13th century); and Lectionaries 514 (10th century, Messina, Italy), 1552 (985 A.D., National Library, St. Petersburg, Russia), 292 (11th century, Carpentras, France), 813 (1069 A.D., St. John’s Greek Orthodox Monastery, Isle of Patmos, Greece), 68 (12th century, National Library, Paris, France), 76 (12th century, National Library, Paris, France), 1223 (13th century, Athens, Greece), 313 (14th century, Michigan University, USA), and 1761 (15th century, St. Catherine’s Greek Orthodox Monastery, Mount Sinai, Arabia). It is further supported in multiple manuscripts according to the ancient church Greek writer, Origen (d. 254).

			And ''there is no good textual argument against the Majority Byzantine Text reading''. (Compare the <u>genitive</u> adjective use for “''t<u>o</u>n Gadarenon''” / “of the Gadarenes” at Mark 5:1, with the <u>genitive</u> noun use for “''t<u>e</u>s Galilaias''” / “of Galilee” at e.g., [[Mark 1:9]], or at [[Mark 1:28]].)

			''Variant 1'' reading Greek, “Gerges<u>e</u>n<u>o</u>n (Gergesenes),” is found in Codex U 030 (9th century). It is also found in the ancient church Greek writers, Origen (d. 254) and Hesychius of Jerusalem (d. after 450); and also the mediaeval church Greek writer, Theophylact of Ochrida (d. 1109).

	==Greek==		==Greek==

Nick at 09:43, 27 August 2023

2023-08-27T09:43:59Z

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	{{Verses in Mark 5}}		{{Verses in Mark 5}}

			<center><< - [[Mark 4:41]] - [[Mark 5:2]] - >></center>

	* '''[[Mark 5:1 Greek NT: Beza's Textus Receptus (1598)\| ΚΑΤΑ ΜΑΡΚΟΝ 5:1]]''' [[2532\|Καὶ]] [[2064\|ἦλθον]] [[1519\|εἰς]] [[3588\|τὸ]] [[4008\|πέραν]] [[3588\|τῆς]] [[2281\|θαλάσσης]], [[1519\|εἰς]] [[3588\|τὴν]] [[5561\|χώραν]] [[3588\|τῶν]] [[1046\|Γαδαρηνῶν.]]		* '''[[Mark 5:1 Greek NT: Beza's Textus Receptus (1598)\| ΚΑΤΑ ΜΑΡΚΟΝ 5:1]]''' [[2532\|Καὶ]] [[2064\|ἦλθον]] [[1519\|εἰς]] [[3588\|τὸ]] [[4008\|πέραν]] [[3588\|τῆς]] [[2281\|θαλάσσης]], [[1519\|εἰς]] [[3588\|τὴν]] [[5561\|χώραν]] [[3588\|τῶν]] [[1046\|Γαδαρηνῶν.]]

Nick at 12:15, 21 November 2022

2022-11-21T12:15:59Z

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	* [[1546 AD\|1546]] ([[Robert Estienne]] (Stephanus) 1st)		* [[1546 AD\|1546]] ([[Robert Estienne]] (Stephanus) 1st)
	* [[1549 AD\|1549]] ([[Robert Estienne]] (Stephanus) 2nd)		* [[1549 AD\|1549]] ([[Robert Estienne]] (Stephanus) 2nd)
	* [[1550 AD\|1550]] ([[Robert Estienne]] (Stephanus) 3rd - [[Editio Regia]])		* [[1550 AD\|1550]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γαδαρηνῶν ([[Robert Estienne]] (Stephanus) 3rd - [[Editio Regia]])
	* [[1551 AD\|1551]] ([[Robert Estienne]] (Stephanus) 4th)		* [[1551 AD\|1551]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γαδαρηνῶν ([[Robert Estienne]] (Stephanus) 4th)

	====[[Theodore Beza]]====		====[[Theodore Beza]]====
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	* [[1589 AD\|1589]] (Beza 3rd)		* [[1589 AD\|1589]] (Beza 3rd)
	* [[1590 AD\|1590]] (Beza Octavo 4th)		* [[1590 AD\|1590]] (Beza Octavo 4th)
	* [[1598 AD\|1598]] (Beza 4th)		* [[1598 AD\|1598]] ΚΑῚ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εις τὴν χώραν τῶν Γαδαρηνῶν. (Beza 4th)
	''See Also [[Mark 5:1 Beza 1598]] ([[Theodore Beza\|Beza]])''		''See Also [[Mark 5:1 Beza 1598]] ([[Theodore Beza\|Beza]])''
	* [[1604 AD\|1604]] (Beza Octavo 5th)		* [[1604 AD\|1604]] (Beza Octavo 5th)
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	====Scrivener====		====Scrivener====

	* [[1894 AD\|1894]] ~~(? ????? ???T???)~~		* [[1894 AD\|1894]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εἰς τὴν χώραν τῶν Γαδαρηνῶν.

	====Other Greek====		====Other Greek====

	* [[1857 AD\|1857]] (Tregelles' Greek New Testament)		* [[1857 AD\|1857]] (Tregelles' Greek New Testament)
	* (Tischendorf 8th Ed.)		* [[1872 AD\|1872]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν (Tischendorf 8th Ed.)
	* [[1881 AD\|1881]] (Westcott & Hort)		* [[1881 AD\|1881]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. (Westcott & Hort)
	* (Greek orthodox Church)		* [[1904 AD\|1904]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γεργεσηνῶν. (Greek orthodox Church)
			* [[1904 AD\|1904]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. (Nestle)

	==Anglo Saxon Translations==		==Anglo Saxon Translations==

Nick at 09:03, 28 October 2018

2018-10-28T09:03:20Z

← Older revision		Revision as of 09:03, 28 October 2018
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	{{King James Version Pure Cambridge Edition Footer}}		{{King James Version Pure Cambridge Edition Footer}}

	* '''[[Mark 5:1 King James Version 2016\|Mark 5:1]]''' [[2532\|~~The~~]] [[2064\|they came over]] [[1519\|to]] [[3588\|the]] [[4008\|other side]] [[3588\|of the]] [[2281\|sea]], [[1519\|into]] [[3588\|the]] [[5561\|country]] [[3588\|of the]] [[1046\|Gadarenes]].		* '''[[Mark 5:1 King James Version 2016\|Mark 5:1]]''' [[2532\|Then]] [[2064\|they came over]] [[1519\|to]] [[3588\|the]] [[4008\|other side]] [[3588\|of the]] [[2281\|sea]], [[1519\|into]] [[3588\|the]] [[5561\|country]] [[3588\|of the]] [[1046\|Gadarenes]].

	{{King James Version 2016 Edition}}		{{King James Version 2016 Edition}}

Nick at 09:02, 28 October 2018

2018-10-28T09:02:18Z

← Older revision		Revision as of 09:02, 28 October 2018
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	{{Textus Receptus 1598 Footer}}		{{Textus Receptus 1598 Footer}}

	* '''Mark 5:1''' ~~Then~~ they came over to the other side of the sea, into the country of the Gadarenes.		* '''Mark 5:1''' [[2532\|And]] [[2064\|they came over]] [[1519\|unto]] [[3588\|the]] [[4008\|other side]] [[3588\|of the]] [[2281\|sea]], [[1519\|into]] [[3588\|the]] [[5561\|country]] [[3588\|of the]] [[1046\|Gadarenes]].

	{{King James Version Pure Cambridge Edition Footer}}		{{King James Version Pure Cambridge Edition Footer}}

	* '''[[Mark 5:1 King James Version 2016\|Mark 5:1]]''' ~~Then~~ they came over to the other side of the sea, into the country of the Gadarenes.		* '''[[Mark 5:1 King James Version 2016\|Mark 5:1]]''' [[2532\|The]] [[2064\|they came over]] [[1519\|to]] [[3588\|the]] [[4008\|other side]] [[3588\|of the]] [[2281\|sea]], [[1519\|into]] [[3588\|the]] [[5561\|country]] [[3588\|of the]] [[1046\|Gadarenes]].

	{{King James Version 2016 Edition}}		{{King James Version 2016 Edition}}

Beza 1598: /* Foreign Language Versions */

2018-06-05T17:38:27Z

Foreign Language Versions

Show changes

Beza 1598: /* English Translations */

2018-06-04T16:52:31Z

English Translations

Show changes

← Older revision		Revision as of 12:15, 21 November 2022
Line 37:		Line 37:
	* [[1546 AD\|1546]] ([[Robert Estienne]] (Stephanus) 1st)		* [[1546 AD\|1546]] ([[Robert Estienne]] (Stephanus) 1st)
	* [[1549 AD\|1549]] ([[Robert Estienne]] (Stephanus) 2nd)		* [[1549 AD\|1549]] ([[Robert Estienne]] (Stephanus) 2nd)
	* [[1550 AD\|1550]] ([[Robert Estienne]] (Stephanus) 3rd - [[Editio Regia]])		* [[1550 AD\|1550]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γαδαρηνῶν ([[Robert Estienne]] (Stephanus) 3rd - [[Editio Regia]])
	* [[1551 AD\|1551]] ([[Robert Estienne]] (Stephanus) 4th)		* [[1551 AD\|1551]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γαδαρηνῶν ([[Robert Estienne]] (Stephanus) 4th)

	====[[Theodore Beza]]====		====[[Theodore Beza]]====
Line 48:		Line 48:
	* [[1589 AD\|1589]] (Beza 3rd)		* [[1589 AD\|1589]] (Beza 3rd)
	* [[1590 AD\|1590]] (Beza Octavo 4th)		* [[1590 AD\|1590]] (Beza Octavo 4th)
	* [[1598 AD\|1598]] (Beza 4th)		* [[1598 AD\|1598]] ΚΑῚ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εις τὴν χώραν τῶν Γαδαρηνῶν. (Beza 4th)
	''See Also [[Mark 5:1 Beza 1598]] ([[Theodore Beza\|Beza]])''		''See Also [[Mark 5:1 Beza 1598]] ([[Theodore Beza\|Beza]])''
	* [[1604 AD\|1604]] (Beza Octavo 5th)		* [[1604 AD\|1604]] (Beza Octavo 5th)
Line 64:		Line 64:
	====Scrivener====		====Scrivener====

	* [[1894 AD\|1894]] ~~(? ????? ???T???)~~		* [[1894 AD\|1894]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εἰς τὴν χώραν τῶν Γαδαρηνῶν.

	====Other Greek====		====Other Greek====

	* [[1857 AD\|1857]] (Tregelles' Greek New Testament)		* [[1857 AD\|1857]] (Tregelles' Greek New Testament)
	* (Tischendorf 8th Ed.)		* [[1872 AD\|1872]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν (Tischendorf 8th Ed.)
	* [[1881 AD\|1881]] (Westcott & Hort)		* [[1881 AD\|1881]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. (Westcott & Hort)
	* (Greek orthodox Church)		* [[1904 AD\|1904]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γεργεσηνῶν. (Greek orthodox Church)
			* [[1904 AD\|1904]] Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. (Nestle)

	==Anglo Saxon Translations==		==Anglo Saxon Translations==