Matthew 9:4

The Byzantine manuscripts are divided between the readings, idon and eidos, though favour the former over the latter. This division is reflected in our Sydney University Lectionaries which divide one, one, each way. Scrivener’s Text (1881, 1894), like Swanson’s reference to the “Textus Receptus” (in H Kaine Diatheke, [The New Testament,] Oxford, 1873), follows Erasmus (1516 & 1522) and Stephanus (1550) in reading, Greek, “kai (and) idon (‘seeing,’ second aorist active participle, nominative singular, from oida);” which is followed in the Vulgate’s Latin as, “vidisset (‘he seeing,’ active subjunctive pluperfect, 3rd person singular verb, from video),” or some old Latin Versions as “videns (‘seeing,’ present active participle, nominative singular, from video).” By contrast, Elzevir (1633) reads Greek, “kai (and) eidos (‘knowing,’ perfect active participle, nominative singular, from oida).” We cannot doubt that the TR of the AV was the latter; for Matt. 9:4 reads, “and Jesus knowing their thoughts” (AV); not “And Jesus seeing their thoughts.”

Principal Textual Discussion.

At Matt. 9:4a, the TR’s Greek reading, “kai (and) eidos (knowing),” in the words, “And (kai) Jesus knowing (eidos) their (auton) thoughts (enthumeseis)” (AV), is a sizeable minority Byzantine reading with support from Codices M 021 (Codex Campianus, 9th century, with the spelling, idos) and Pi 041 (Codex Petropolitanus, 9th century). It is further supported in Minuscules 672 (9th century, Athens, Greece), 262 (10th century, Paris, France), 945 (Byzantine outside of Acts & General Epistles, 11th century, Athos, Greece), 1187 (Sinai, Arabia, 11th century), 1207 (11th century, Sinai, Arabia), 76 (12th century, Paris, France), 245 (12th century, Moscow Russia), 270 (12th century, Paris, France), 673 (12th century, Athens, Greece), 924 (12th century, Athos, Greece), 1355 (12th century, Jerusalem, Israel), 291 (13th century, Paris, France), 482 (13th century, British Library, London, UK), 597 (13th century, Biblioteca San Marco, Venice, Italy), 1604 (13th century, Athos, Greece), 235 (14th century, Copenhagen, Denmark), and 1354 (14th century, Jerusalem, Israel); together with Lectionaries 253 (1020 A.D., St. Petersburg, Russia), 813 (1069 A.D., Patmos Island, Greece), 547 (13th century, Vatican City, Rome), 1223 (13th century, Athens, Greece), 184 (1319 A.D., British Library, London, England, UK), and 1968 (1544 A.D., Sydney University, New South Wales, Australia). It is also supported by von Soden’s Kr group of manuscripts which on a generalist count represents c. 1820% or about one-fifth of the 914 exclusively Byzantine text manuscripts in von Soden’s K group; or on a more precise count of Gospel manuscripts in the K group c. 22.5-25% of the Gospel manuscripts90. Therefore this is a sizeable minority Byzantine reading. It is further supported by the ancient church Greek writer, Chrysostom (d. 407). But an alternative reading, Greek, “kai (and) idon (seeing),” thus making the reading, “And (kai) Jesus seeing (idon) their thoughts,” is the majority Byzantine reading e.g., W 032 (5th century, which is Byzantine in Matt. 1-28; Luke 8:13-24:53). With the same meaning, the reading, Greek, “idon (seeing) de (and / but),” is a minority Byzantine reading found in Sigma 042 (late 5th / 6th century), N 022 (6th century); and Lectionary 2378 (11th century). It is also found as Latin, “Et (and) vidisset (seeing)” in Jerome’s Latin Vulgate (5th century), and old Latin Versions k (4th / 5th centuries), b (5th century), aur (7th century), 1 (7th / 8th century), g1 (8th /9th century), ff1 (10th / 11th century), c (12th / 13th century); or as Latin, “Et (and) videns (seeing),” in old Latin Versions d (5th century), f (6th century), and q (6th / 7th century); or as Latin, “videns (seeing) autem (but)” i.e., “but seeing,” in old Latin Versions a (4th century) and h (5th century). From the Latin support for this reading, the Vulgate’s reading is manifested in the Clementine Vulgate (1592). It is also followed by the ancient church Latin writers, Chromatius (d. 407), Jerome (d. 420), Augustine (d. 430), and Speculum (d. 5th century). However, the representative Byzantine reading poses a notable textual problem. The terminology, “seeing (idon) their thoughts (enthumeseis),” looks like the incongruous combination of a woman with a red and white spotted blouse (which on my values of Christian modesty should be above the breast-line), and a non-matching green and blue stripped skirt (which on my values of Christian modesty should be below the knee). This curious combination of “seeing (idon)” and “thoughts (enthumeseis),” not only looks like bad Matthean Greek, but also looks like bad NT Greek per se. Elsewhere in St. Matthew’s Gospel, we read in Matthean Greek at Matt. 12:25, “eidos (knowing) de (and) Iesous (Jesus) tas (the) enthumeseis (thoughts) auton (of them)” i.e., “And Jesus knew (eidos) their thoughts (enthumeseis).”

By contrast, St. Luke never uses St. Matthew’s combination of “eidos (knowing)” and “enthumeseis (thoughts).” Rather he uses the terminology of “epignous (perceived)” and “dialogismous (thoughts)” (Luke 5:22), or “edei (knew)” and “dialogismous (thoughts)” (Luke 6:8), or “idon (perceiving)” and “dialogismon (thought)” (Luke 9:47), or “eidos (knowing)” and “dianoemata (thoughts)” (Luke 11:17). Therefore the terminology of Matt. 9:4a looks at best, like a curious hybrid between some elements of Matthean Greek (Matt. 12:25) and some elements of Lucan Greek (Luke 9:47); although I think this is a quaint coincidence, and that Matt. 9:4a owes nothing to the importation of a Lucan influence by a latter scribe. Since this combination of “seeing (idon)” and “thoughts (enthumeseis)” is unidiomatic Matthean Greek, and unidiomatic NT Greek per se, it draws attention to itself as an improbable, though admittedly not impossible, reading. By contrast, the idiomatic Greek reading at Matt. 9:4a, “knowing (eidos)” and “thoughts (enthumeseis),” which is supported by that most learned church doctor and bishop, St. John Chrysostom (c. 346- 407)91, looks very much like the probable reading. The son of an army officer, who studied both law and theology, St. Chrysostom’s surname, which was earned from his clear and precise preaching and teaching, means, “golden-mouthed.92” We cannot doubt that this Greek speaking “golden-mouthed” saint, has here preserved the clear and idiomatic reading of the text. I think it highly improbable that most scribes would have changed “idos (knowing)” “thoughts (enthumeseis)” to “seeing (idon)” “thoughts (enthumeseis)” at Matt. 9:4a as some kind of “stylistic improvement,” since this terminology is so unidiomatic of the NT Greek. Nevertheless, since we cannot be certain that all scribes were competent, and indeed the evidence indicates that some were incompetent; it is not safe to attribute such competence to all scribes. Thus we cannot totally disallow for the possibility that this was a deliberate scribal change. Nevertheless, since not even the most incompetent Alexandrian scribe would be likely to think of “ido n (seeing)” “thoughts (enthume seis)” as a “stylistic improvement” of “eido s (knowing)” “thoughts (enthume seis),” I think that on this occasion we can safely stipulate that on the balance of probabilities, “seeing (ido n)” must have entered the text by inadvertence, rather than a deliberate desire to change the text from “eido s (knowing)” to “ido n (seeing).” Fortunately, Manuscript Washington (W 032) helps us better understand how this variant may have arisen, since in Matt. 9:4a we find “O IHCOYC” (o Ie sous, Jesus) abbreviated to “OIC” (with a bar over these letters), and so like Matt. 9:2, Matt. 9:4a reads, “KAIIDO (“KAI[and]IDO NOIC” N[seeing]O[-]IC[Jesus]”). If the original script was also in capital letters and continuous script, it may have read on one line, “KAIE,” and on the next line, “IDO COIC.” The “E” at the end of “KAIE,” may have been lost due to a paper loss or fade; and either in the same or a subsequent manuscript, due to ellipsis, “KAIIDO COIC” (“and Jesus knowing”) may have become the gobbledegook, “KAIIDO C” i.e., a “trumpet” that gives “an uncertain sound” (I Cor. 14:8). A later scribe, realizing an error had been made, without thinking the matter through very carefully, probably then reconstructed Matt. 9:4a from context as “KAIIDO NOIC” (“and Jesus seeing”), being influenced by the slightly earlier Matt. 9:2, which also uses the terminology, “KAIIDO NOIC” (“and Jesus seeing”). If so, his evidently hasty decision to repair Matt. 9:4a by simple recourse to Matt. 9:2, does not say much for the quality of textual analysis of the relevant scribe. Sadly, the standard of some copyists left something to be desired. On the one hand, textual analysis supports the TR’s minority Byzantine text reading, “kai (and) eido s (knowing),” at Matt. 9:4a, which has support from the ancient church Greek writer, St. Chrysostom. It was followed by the King James Version translators, and the Elzevirs of Leiden. But on the other hand, “kai (and) ido n (seeing),” is the representative Byzantine text reading, and is followed in the Latin text, and by several ancient church Latin writers. It was also followed by Erasmus, Stephanus, and Beza. On the system of rating textual readings A to E, I would give the TR’s reading at Matt. 9:4a a middling “C” (in the range of 56% +/- 2%), i.e., the text of the TR is the correct reading, but has a lower level of certainty. Textual History Outside the Closed Class of Three Witnesses. Outside the closed class of sources the correct reading at Matt. 9:4a, “kai (and) eido s (knowing),” is found in one of the two leading Alexandrian texts, Rome Vaticanus (4th century); and as “eido s (knowing) de (and / but)” in (the mixed text type) Codex Theta 038 (9th century). It is further found in Minuscules 565 (9th century, independent), 700 (11th century, independent), 157 (12th century, independent), and 205 (independent in the Gospels & Revelation, 15th century). It is also 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. Translating from either “kai (and) eido s (knowing)” or “eido s (knowing) de (and);” it is additionally found in the celebrated Syriac Pesitto Version (first half 5th century); as well as the Syriac Harclean h (616) Version; Egyptian Coptic Sahidic (3rd century) and Middle Egyptian (3rd century) Versions; Gothic Version (4th century); Armenian Version (5th century); However, the incorrect reading, “kai (and) ido n (seeing),” is found in one of the two leading Alexandrian texts, London Sinaiticus (4th century); and 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 text type) Codex 0233 (8th century), (the independent) Codex Delta 037 (9th century); 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. Translating from either “kai (and) ido n (seeing)” or “ido n (seeing) de (and / but);” it is further found in some independent manuscripts of the Palestinian Syriac Version; the Egyptian Coptic Bohairic Version (3rd century), and Slavic Version (9th century). With the two major Alexandrian texts split down the middle between these two readings, the neo-Alexandrians have been in a painful quandary as to which way they should go. The NU Text split one way, with the reading “kai (and) ido n (seeing)” in the main text of Nestle-Aland’s 27th edition (1993) and UBS’s 4th revised edition (1993), and the TR’s reading, “kai (and) eido s (knowing),” reduced to a footnote reading. But like the earlier Nestle’s 21st edition (1952) which places “eido s (knowing)” in the main text, (with “ido n / seeing” in a footnote), both the NASB and NIV split the other way; and so for the wrong reasons, adopted the right reading at Matt. 9:4a (although the NIV’s style of “dynamic equivalence” omits the “kai” / “and”). Reflecting this internal neo-Alexandrian tension and split, the Westcott-Hort text places “eido (“knowing,” ASV) in the main text, and “ido s” n” (“seeing,” ASV ftn.) in a footnote reading; and this is followed in the ASV which reads, “And … knowing” in the main text, while an ASV footnote says, “Many ancient authorities read ‘seeing’.” The ASV’s main text and footnote dichotomy was followed by its elder son, the RSV, and the RSV’s younger son, the ESV. The NRSV followed Rome Vaticanus, but with the somewhat loose, “perceiving” (NRSV), in what was possibly an abortive bid to find something of a “common ground” translation between the two variants. The semi neo-Alexandrian, Moffatt, appears to have used the Western Text as “the argument clincher” in this Alexandrian dispute (probably to some extent also influenced by the Latin and Palestinian Syriac Version), and hence Moffatt followed the variant, “Jesus saw what they were thinking” (Moffatt Bible). For partly related, and partly unrelated reasons, the issue of whether Matt. 9:4a reads s (knowing)” or “ido n (seeing),” has been a matter of dispute in both the neo-Byzantine camp and the neo-Alexandrian camp. For we neo-Byzantines who accept the Received Text, this difficult matter was conclusively settled in the seventeenth century, with the work of the King James Version translators and the Elzevirs of Leiden. For neo-Alexandrians, the matter is something of an open, festering, sore, attracting the flies of many different “new” versions. [1]

Verses relative to Matthew 9:4

Matthew 9:4 And Jesus knowing their thoughts said...

Matthew 12:25 And Jesus knew their thoughts, and said...

Luke 6:8 But he knew their thoughts, and said...

Luke 11:17 But he, knowing their thoughts, said...

John 2:24-25 - But Jesus did not commit himself unto them, because he knew all men, And needed not that any should testify of man: for he knew what was in man.

Matthew 16:7-8 - And they reasoned among themselves, saying, It is because we have taken no bread. Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?

Mark 2:8 - And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

Mark 8:16-17 - And they reasoned among themselves, saying, It is because we have no bread. And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?

Luke 5:22 - But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?

Luke 9:46-47 - Then there arose a reasoning among them, which of them should be greatest. And Jesus, perceiving the thought of their heart, took a child, and set him by him,

Greek

Textus Receptus

1514 (Complutensian Polyglot)

Desiderius Erasmus

Matthew 9:4 in Greek in the 1516 Novum Instrumentum omne of Erasmus

Image:Matthew 9 4 Erasmus 1519.JPG

Matthew 9:4 in Greek in the 1519 Novum Instrumentum omne of Erasmus

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Matthew 9:4 in Greek in the 1522 Greek New Testament of Erasmus

1516 (Erasmus 1st Novum Instrumentum omne)
1519 (Erasmus 2nd)
1522 (Erasmus 3rd Novum Testamentum omne)
1527 (Erasmus 4th)
1535 (Erasmus 5th)

Colinæus

1534 (Colinæus)

Stephanus (Robert Estienne)

1546 (Robert Estienne (Stephanus) 1st)
1549 (Robert Estienne (Stephanus) 2nd)
1550 καὶ ἰδὼν ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν ἵνα τί ὑμεῖς ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν (Robert Estienne (Stephanus) 3rd - Editio Regia)
1551 καὶ ἰδὼν ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν ἵνα τί ὑμεῖς ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν (Robert Estienne (Stephanus) 4th)

Theodore Beza

1. 1556/57 In Latin (see below) - counted as Beza's first major edition. 1556 Edition and here. 1557 Edition Bibliothèque de Genève, shelf mark Bb 2341

1559 unauthorised Basel edition - (Bibliothèque de Genève, shelf mark Bb 2347 e-rara & ULB Sachsen-Anhalt
1563: Beza’s Responsio against Castellio (referred to on the title page of the 1565 and 1582 editions): e-rara (Bibliothèque de Genève, shelf mark Bb 150).

2. (Novum Testamentum,- counted as Beza's second major edition. Geneva)

Image:Matthew 9 4 Beza 1565.JPG

Matthew 9:4 in Beza's 1565 Greek New Testament

1565 (a special copy with Beza’s own handwritten notes in preparation of the third edition (MHR O4 cd (565) a):[2]
1565 Minor edition

Image:Matthew 9 4 Beza 1567.JPG

Matthew 9:4 in Beza's 1567 Greek New Testament

1567 Minor edition
1569: Tremellius’ Syriac NT, with Beza’s Greek and Latin text included: e-rara and Google
1575: a Latin-only edition which introduces Chapter summaries
1580 Minor edition and also another minor edition here

3. 1582 (Novum Testamentum. 2nd folio edition. Geneva.)

1590 Minor edition

4. (1588 e-rara] (Lausanne : Bibliothèque, shelf mark 2015);CSNTM; Archive; Google

Image:Matthew 9 4 Beza 1589.JPG

Matthew 9:4 in Beza's 1588 Greek New Testament

1590 (Beza Octavo 4th)
1594: the Annotationes printed separately: e-rara.

5. ([e-rara. Novum Testamentum. 5th. Geneva.])See Also Matthew 9:4 Beza 1598 (Beza)

Matthew 9:4 in Beza's 1598 Greek New Testament

1604 Minor edition

Elzevir

1624 (Elzevir)

Matthew 9:4 in Elzevir's 1633 Greek New Testament

1633 (Elzevir)
1641 (Elzevir)

Scholz

1841 (Scholz)

Scrivener

1894 καὶ ἰδὼν ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, Ἱνατί ὑμεῖς ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; (Scrivener)

Other Greek

1857 (Tregelles' Greek New Testament)
(Tischendorf 8th Ed.)
1872 καὶ ἰδὼν ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; (Tischendorf)
1881 καὶ εἰδὼς ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν Ἵνα τί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; (Westcott & Hort)
1904 καὶ εἰδὼς ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν· Ἵνα τί ὑμεῖς ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; (Greek orthodox Church)
1904 καὶ εἰδὼς ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν Ἵνα τί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; (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

1380 (Wyclif's Bible by John Wycliffe)
1395 And whanne Jhesus hadde seyn her thouytis, he seide, Wherto thenken ye yuele thingis in youre hertis? (Wyclif's Bible by John Wycliffe)
1534 And whe Iesus sawe their thoughtes he sayd: wherfore thinke ye evill in youre hertes? (Tyndale Bible by William Tyndale)
1535 And beholde, certeyne of the scribes sayde in them selues: this man blasphemeth. (Coverdale Bible)
1539 (Great Bible First Edition - Miles Coverdale)
1540 And when Iesus sawe their thoughtes, he sayde. Wherfore thyncke ye euyll in youre heartes? (Great Bible Second Edition - Miles Coverdale)
1549 And when Iesus sawe theyr thoughtes, he sayed: wherfor thinke ye euill in your hertes? (Matthew's Bible - John Rogers)
1557 (Geneva 1557) by William Whittingham
1560
1568 And whe Iesus saw their thoughtes, he sayde: Wherefore thynke ye euyll in your heartes? (Bishop's Bible First Edition)
1572 (Bishop's Bible)
1582 (Rheims 1582)
1587 But when Iesus saw their thoughts, he said, Wherefore thinke yee euil things in your hearts? (Geneva Bible) by William Whittingham
1599 (Geneva Bible) by William Whittingham
1611 And Iesus knowing their thoughts, said, Wherefore thinke yee euill in your hearts? (King James Version)
1729 and Jesus perceiving their reflections, said, why do you entertain so bad an opinion? (Mace New Testament)
1745 And Jesus knowing their thoughts, said unto them, Wherefore think ye evil in you hearts? (Mr. Whiston's Primitive New Testament)
1762 (King James Version)
1769 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? (King James Version - Benjamin Blayney)
1770 said to them, Why think ye evil in your hearts? (Worsley Version by John Worsley)
1790 And Jesus, knowing their thoughts, said, Why think ye evil in your hearts? (Wesley Version by John Wesley)
1795 And Jesus, seeing their thoughts, said, wherefore do ye imagine evil things in your hearts? (A Translation of the New Testament from the Original Greek by Thomas Haweis)
1833 And Jesus, knowing their thoughts, said, Why think ye evil in your hearts? (Webster Version - by Noah Webster)
1835 But Jesus knowing their sentiments, said, Why do you harbor evil thoughts? (Living Oracles by Alexander Campbell)
1849 But Jeshu knew their reasonings, and said to them, Why reason ye evil in your hearts? (Etheridge Translation by John Etheridge)
1850 (King James Version by Committee)
1851 (Murdock Translation)
1855 Calvin Bible by the Calvin Translation Society
1858 And Jesus observing their thoughts, said, Why do you think evil in your hearts? (The New Testament Translated from the Original Greek by Leicester Sawyer)
1865 And knowing the Jesus the thoughts of them, says: Why you think evils in the hearts of you? (The Emphatic Diaglott by Benjamin Wilson)
1865 And Jesus knowing their thoughts said: Wherefore think ye evil in your hearts? (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)
1869 And Jesus seeing their thoughts, said, Wherefore have ye evil thoughts in your hearts? (Noyes Translation by George Noyes)
1873 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? (King James Version) by Frederick Scrivener)
1885 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? (Revised Version also called English Revised Version - Charles Ellicott editor)
1890 And Jesus, seeing their thoughts, said, Why do ye think evil things in your hearts? (Darby Version 1890 by John Darby)
1898 And Jesus, having known their thoughts, said, `Why think ye evil in your hearts? (Young's Literal Translation by Robert Young)
1901 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? (American Standard Version - Philip Schaff)
1902 And Jesus, knowing, their inward thoughts, said,––To what end are ye cherishing evil thoughts within your hearts? (The Emphasised Bible Rotherham Version)
1902 And Jesus seeing their thoughts said, Why do you think evil in your hearts? (Translation of the New Testament from the Original Greek by William Godbey)
1904 And Jesus, knowing their thoughts, said, "Why think ye evil in your hearts? (The New Testament: Revised and Translated by Adolphus Worrell)
1904 Knowing their thoughts, Jesus exclaimed: "Why do you cherish such wicked thoughts? (Twentieth Century New Testament by Ernest Malan and Mary Higgs)
1911 (Syrus Scofield)
1912 Knowing their thoughts Jesus said, "Why are you cherishing evil thoughts in your hearts? (Weymouth New Testament)
1918 And Jesus perceiving their thoughts, said: Why think you evil in your hearts? (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)
1923 (Edgar Goodspeed)
1982 (New King James Version) Copyright © 1982 by Thomas Nelson.
1984 (New International Version)(NIV) Holy Bible, New International Version®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.®
1995 (New American Standard Bible) NASB (©1995)
1999 (American King James Version)AKJV
2000 (King James 2000 Bible©)
2005 (Today’s New International Version)
(BBE)
2009 (Holman Christian Standard Bible)(HCSB) Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers, Nashville Tennessee. All rights reserved.
(21st Century King James Version) Copyright © 1994 by Deuel Enterprises, Inc.
(Common English Bible) Copyright © 2011 by Common English Bible
(GOD’S WORD Translation)(GW) Copyright © 1995 by God's Word to the Nations.
(Contemporary English Version)(CEV) Copyright © 1995 by American Bible Society
(New Living Translation)(NLT) Holy Bible. New Living Translation copyright© 1996, 2004, 2007, 2013 by Tyndale House Foundation.
(Amplified Bible) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation
(The Message) (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson
(New International Reader's Version) (NIRV) Copyright © 1995, 1996, 1998, 2014 by Biblica, Inc.®.
(Wycliffe New Testament)

Foreign Language Versions

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

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
فعلم يسوع افكارهم فقال لماذا تفكرون بالشر في قلوبكم. (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

ܝܫܘܥ ܕܝܢ ܝܕܥ ܡܚܫܒܬܗܘܢ ܘܐܡܪ ܠܗܘܢ ܡܢܐ ܡܬܚܫܒܝܢ ܐܢܬܘܢ ܒܝܫܬܐ ܒܠܒܟܘܢ (Aramaic Peshitta)

Basque

1571 Eta ikussiric Iesusec hayén pensamenduac, erran ceçan, Cergatic gaichtoqui pensatzen duçue çuen bihotzetan?

Bulgarian

1940 А Исус, като узна помислите им, рече: Защо мислите зло в сърцата си? (1940 Bulgarian Bible)
А Исус, като узна помислите им, рече: Защо мислите зло в сърцата си? (Матей 9:4) (Bulgarian Bible)

Cherokee

1860 Cherokee New Testament (CHR)

Chinese

1 (Chinese Union Version (Simplified))
1 (Chinese Union Version (Traditional))
9:4 (Chinese King James Version)

Croatian

Czech

1613

Danish

Dutch

1619

Jésus, voyant leurs pensées, dit: Pourquoi pensez-vous du mal dans vos coeurs? (French Darby)
1744 Mais Jésus connaissant leurs pensées, leur dit : pourquoi pensez-vous du mal dans vos cœurs? (Martin 1744)
1744 Mais Jésus, connaissant leurs pensées, leur dit: Pourquoi avez-vous de mauvaises pensées dans vos cours? (Ostervald 1744)
1864 (Augustin Crampon)
1910
2006 (King James Française)

German

1545 Da aber Jesus ihre Gedanken sah, sprach er: Warum denket ihr so Arges in euren Herzen? (Luther 1545)
1871 Und als Jesus ihre Gedanken sah, sprach er: Warum denket ihr Arges in euren Herzen? (Elberfelder 1871)
1912 Da aber Jesus ihre Gedanken sah, sprach er: Warum denkt ihr so arges in euren Herzen? (Luther 1912)

Greek

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

1649 E Gesù, veduti i lor pensieri, disse: Perchè pensate voi cose malvage ne’ vostri cuori? (Giovanni Diodati Bible 1649)
1927 E Gesù, conosciuti i loro pensieri, disse: Perché pensate voi cose malvage ne’ vostri cuori? (Riveduta Bible 1927)

Japanese

1928 (Naoji Nagai)

Kabyle

Khmer

1928

Latin

et cum vidisset Iesus cogitationes eorum dixit ut quid cogitatis mala in cordibus vestris Latin Vulgate
1527 (Erasmus 1527)
1527 (Erasmus Vulgate 1527)
1565 (Beza)
1598 (Beza)

Latvian

Maori

1833
1837
1858
1868 (Formal translation based on the Greek 'Received Text': Trinitarian Bible Society)
1833
1952

Norwegian

1930

Pidgin

1996 (Pidgin King Jems)

Portugese

Potawatomi

1833 (Potawatomi Matthew and Acts)

Romainian

1551 (Slavic-Romanian Gospel)
1561 (Coresi's Gospel)
1570 (The Braşov Psalm Book) Psalms Only
1582 (Palia from Orăştie)
1648 (The New Testament of Alba Iulia)
1688 (Biblia de la Bucureşti - Bucharest Bible)
1911 (Nitzulescu - British and Foreign Bible Society)
1921 (Cornilescu)
1924 (Cornilescu - British and Foreign Bible Society)
1989 (Gute Botschaft Verlag)
2010 (Biblia Traducerea Fidela în limba româna - Textus Receptus Based)
2013 (Biblia Traducerea Fidela în limba română - based upon the Textus Receptus / King James Version)
2014 (Biblia Traducerea Fidela în limba română - based upon the Textus Receptus / King James Version)
2014 (Cornilescu 90th anniversary definitive edition - British and Foreign Bible Society)
2015 Şi Isus, cunoscându-le gândurile,a spus: Pentru ce gândiţi voirău în inimile voastre? (Biblia Traducerea Fidela în limba româna)

Russian

1876 Иисус же, видя помышления их, сказал: для чего вы мыслите худое в сердцах ваших? Russian Synodal Version
Phonetically:

Sanskrit

1851

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
1999 Nueva Versión Internacional (NVI)
2002 (1602 Purificada)
2009 Santa Biblia: Reina-Valera
1 (Reina Valera Gómez)

Swahili

Yesu aliyajua mawazo yao, akasema, "Kwa nini mnawaza mabaya mioyoni mwenu?

Swedish

1917 Men Jesus förstod deras tankar och sade: »Varför tänken I i edra hjärtan vad ont är? (Swedish - Svenska 1917)

Tagalog

1905 At pagkaunawa ni Jesus ng kanilang mga kaisipan, ay sinabi, Bakit nangagiisip kayo ng masama sa inyong mga puso? (Ang Dating Biblia 1905)

Thai

(Thai KJV)

1878 (Hindustani Roman Script)
1938 (Urdu Revised Version. British and Foreign Bible Society, 1938)
2016 (Urdu Bible)

Vietnamese

1934 Song Ðức Chúa Jêsus biết ý tưởng mấy thầy đó, thì phán rằng: Nhơn sao trong lòng các ngươi có ác tưởng làm vậy? (Ma-thi-ô 9:4 Vietnamese Bible) (VIET)

Welsh

1567 (William Salesbury, printed in 1567 by Humphrey Toy)
1588 (William Morgan)
1620 (William Morgan)
1824
1988 (New Welsh Bible)
2004
2011 (beibl.net 2011 by Arfon Jones)

@@ Line 70: / Line 70: @@
 ====[[Desiderius Erasmus]]====
+[[Image:Matthew_9_4_Erasmus_1516.JPG|thumb|right|250px|Matthew 9:4 in [[Greek]] in the [[1516 AD|1516]] [[Novum Instrumentum omne]] of [[Desiderius Erasmus|Erasmus]]]]
+[[Image:Matthew_9_4_Erasmus_1519.JPG|thumb|right|250px|Matthew 9:4 in [[Greek]] in the [[1519 AD|1519]] [[Novum Instrumentum omne]] of [[Desiderius Erasmus|Erasmus]]]]
+[[Image:Matthew_9_4_Erasmus_1522.JPG|thumb|right|250px|<small>Matthew 9:4 in [[Greek]] in the [[1522 AD|1522]] Greek New Testament of [[Desiderius Erasmus|Erasmus]]</small>]]
 * [[1516 AD|1516]] ([[Desiderius Erasmus|Erasmus]] 1st [[Novum Instrumentum omne]])
@@ Line 89: / Line 94: @@
 ====[[Theodore Beza]]====
-* [[1565 AD|1565]] (Beza 1st)
+====[[Theodore Beza]]====
-* [[1565 AD|1565]] (Beza Octavo 1st)
-* [[1567 AD|1567]] (Beza Octavo 2nd)
+* '''1'''. [[1556 AD|1556]]/[[1557 AD|57]] <small>In Latin ([[Matthew_9:4#Latin|see below]]) - counted as Beza's first major edition. [https://books.google.com.au/books?id=A0usDcgwzc8C&pg=PA3#v=onepage&q&f=false 1556 Edition] and [https://books.google.com.au/books?id=e5dUAAAAcAAJ&pg=PA3#v=onepage&q&f=false here].   [https://www.e-rara.ch/gep_g/content/zoom/10661118 1557 Edition] Bibliothèque de Genève, shelf mark Bb 2341</small>
-* [[1580 AD|1580]] (Beza Octavo 3rd)
+:* [[1559 AD|1559]] <small>unauthorised Basel edition - (Bibliothèque de Genève, shelf mark Bb 2347 [https://www.e-rara.ch/gep_g/content/zoom/1957985 e-rara] & [http://dfg-viewer.de/show?tx_dlf%5Bdouble%5D=0&tx_dlf%5Bid%5D=http%3A%2F%2Fdigitale.bibliothek.uni-halle.de%2Foai%2F%3Fverb%3DGetRecord%26metadataPrefix%3Dmets%26identifier%3D993514&tx_dlf%5Bpage%5D=13&cHash=6b3eaed78ca8bf6c03a967422520dbf7  ULB Sachsen-Anhalt] </small>
-* [[1582 AD|1582]] (Beza 2nd)
+:* [[1563 AD|1563]]: <small>Beza’s Responsio against Castellio (referred to on the title page of the 1565 and 1582 editions): [https://www.e-rara.ch/gep_g/content/zoom/869676 e-rara] (Bibliothèque de Genève, shelf mark Bb 150).</small>
-* [[1589 AD|1589]] (Beza 3rd)
-* [[1590 AD|1590]] (Beza Octavo 4th)
+* '''2'''.  <small>(Novum Testamentum,- counted as Beza's second major edition. Geneva)</small>
-* [[1598 AD|1598]] (Beza 4th)
+[[Image:Matthew_9_4_Beza_1565.JPG|thumb|right|250px|Matthew 9:4 in Beza's [[1565 AD|1565]] Greek New Testament]]
-''See Also [[Matthew 9:4 Beza 1598]] ([[Theodore Beza|Beza]])''
+:* [[1565 AD|1565]] <small>(a special copy with Beza’s own handwritten notes in preparation of the third edition (MHR O4 cd (565) a):[http://doc.rero.ch/record/18245?ln=fr]</small>
-* [[1604 AD|1604]] (Beza Octavo 5th)
+:* [[1565 AD|1565]] <small>[https://www.e-rara.ch/gep_g/content/zoom/1774121 Minor edition]</small>
+[[Image:Matthew_9_4_Beza_1567.JPG|thumb|right|250px|<small>Matthew 9:4 in Beza's [[1567 AD|1567]] Greek New Testament</small>]]
+:* [[1567 AD|1567]] <small>[https://www.e-rara.ch/mhr_g/content/zoom/4266100 Minor edition]</small>
+:* [[1569 AD|1569]]: <small>Tremellius’ Syriac NT, with Beza’s Greek and Latin text included: [https://www.e-rara.ch/gep_g/content/zoom/4465341 e-rara] and [https://books.google.com.au/books?id=eY61MnibT1QC&pg=PA1-IA1#v=onepage&q&f=false Google]</small>
+:* [[1575 AD|1575]]: <small>a [https://books.google.nl/books?id=DsBIAAAAcAAJ&hl=nl&pg=PA1#v=onepage&q&f=false Latin-only edition] which introduces Chapter summaries</small>
+:* [[1580 AD|1580]] <small>[https://www.e-rara.ch/gep_g/content/zoom/3107964 Minor edition] and also another minor edition [https://books.google.com.au/books?id=vr9IAAAAcAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false here]</small>
+* '''3'''. [[1582 AD|1582]] <small>(Novum Testamentum. 2nd folio edition. Geneva.)</small>
+:* [[1590 AD|1590]] <small>[https://www.e-rara.ch/gep_g/content/zoom/3138458 Minor edition]</small>
+* '''4'''. <small>([https://www.e-rara.ch/lac1_g/content/zoom/11394874 1588 e-rara]] (Lausanne : Bibliothèque, shelf mark 2015);[http://images.csntm.org/PublishedWorks/Bezae_NT_1588/Bezae_NT_1588_0001a.jpg CSNTM]; [https://archive.org/details/testamentvmnovvm00bzet/page/n19/mode/2up Archive]; [https://books.google.nl/books?id=tt1TAAAAcAAJ&hl=nl&pg=PA1#v=onepage&q&f=false Google]</small>
+[[Image:Matthew_9_4_Beza_1589.JPG|thumb|right|250px|<small>Matthew 9:4 in Beza's [[1588 AD|1588]] Greek New Testament</small>]]
+:* [[1590 AD|1590]] <small>(Beza Octavo 4th)</small>
+:* [[1594 AD|1594]]: <small>the Annotationes printed separately: [https://www.e-rara.ch/gep_g/content/zoom/1095196 e-rara].</small>
+* '''5'''. <small>([[http://www.e-rara.ch/gep_g/content/titleinfo/1752610 e-rara]. Novum Testamentum. 5th. Geneva.])</small><small>''See Also [[Matthew 9:4 Beza 1598]] ([[Theodore Beza|Beza]])''</small>
+[[Image:Matthew_9_4_beza_1598.JPG|thumb|right|250px|<small>Matthew 9:4 in Beza's [[1598 AD|1598]] Greek New Testament</small>]]
+:* [[1604 AD|1604]] <small>[https://books.google.com.au/books?id=NhY-AAAAcAAJ&pg=PA11-IA8#v=onepage&q&f=false Minor edition]</small>
 ====Elzevir====

Matthew 9:4

From Textus Receptus

Revision as of 08:02, 11 September 2022

Contents

Interlinear

Commentary

ιδων or ειδως

Annotations of Theodore Beza

Gavin McGrath

Verses relative to Matthew 9:4

Greek

Textus Receptus

Colinæus

Stephanus (Robert Estienne)

Elzevir

Scholz

Scrivener

Other Greek

Anglo Saxon Translations

English Translations

Foreign Language Versions

Aramaic/Syriac

Khmer

Sanskrit

Shur

Thai

See Also

External Links

Views

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