Changes

[[File:Textus Receptus by Erasmus.jpeg|thumb|The last page of the 1516 edition of Textus Receptus by Erasmus. A Latin translation by Erasmus is on the right.]]'''Textus Receptus''', or "Received Text," was a [[Greek]] text of the [[New Testament]] created by [[Erasmus]]. The earliest edition was published in 1516 in [[Basel]]. It was used by translators of the [[Reformation]] era, including [[Martin Luther]], [[William Tyndale]], and the translators of the [[King James Version]].

[[File:Textus Receptus by Erasmus.jpeg|thumb|The last page of the 1516 edition of Textus Receptus by Erasmus. A Latin translation by Erasmus is on the right.]]'''Textus Receptus''', or "Received Text," was a [[Greek]] text of the [[New Testament]] created by [[Erasmus]]. The earliest edition was published in 1516 in [[Basel]], [[Switzerland]] (where Switzerland, [[France]], and [[Germany]] intersect). This edition was used by translators of the [[Reformation]] era, including [[Martin Luther]], [[William Tyndale]], and the translators of the [[King James Version]].

The first edition was put together hurriedly based on manuscripts available locally in Basel. Erasmus made numerous corrections for the second and third editions. These were the most influential editions, the ones used by Luther and Tyndale. For the fourth edition, changes were made after consulting the ''Complutensian Polyglot Bible.'' This text was published by Cardinal Ximenes in Spain in 1520. It is based on manuscripts kept at the Vatican Library in Rome. Erasmus published a fifth and final edition in 1536.

The first edition was put together hurriedly based on manuscripts available locally in Basel. Erasmus made numerous corrections for the second and third editions. These were the most influential editions as they were used by Luther and Tyndale. For the fourth edition, changes were made after consulting the ''Complutensian Polyglot Bible.'' This text was published by Cardinal Ximenes in Spain in 1520. It is based on manuscripts kept at the [[Vatican Library]] in Rome. Erasmus published a fifth and final edition in 1536.

For his 1551 edition, French printer Stephanus used a text based on the later editions of Erasmus. He added verse numbering and extensive footnotes. In 1598, [[Theodore Beza]] reprinted the Stephanus edition with minor alterations. This is the edition used by translators of the [[King James Version]].<ref name="Greek">"[https://deeperstudy.blogspot.com/2007/10/steve-i-have-been-trying-to-find-which.html Greek Text Behind the King James (Authorised Version)]"</ref>

For his 1551 edition, French printer Stephanus used a text based on the later editions of Erasmus. He added verse numbering and extensive footnotes. In 1598, [[Theodore Beza]] reprinted the Stephanus edition with minor alterations. This is the edition used by translators of the [[King James Version]].<ref name="Greek">"[https://deeperstudy.blogspot.com/2007/10/steve-i-have-been-trying-to-find-which.html Greek Text Behind the King James (Authorised Version)]"</ref>

TR follows a [[Byzantine Text|Byzantine text]]. Most modern scholars believe that the [[Alexandrian Text|Alexandrian text]] is closer to the original. The Protestant acceptance of the Textus Receptus was primarily an acceptance of the authority of a Greek translation rather than the Latin [[Vulgate]] preferred by the [[Roman Catholic Church]].

TR follows a [[Byzantine Text|Byzantine text]]. Most modern scholars believe that the [[Alexandrian Text|Alexandrian text]] is closer to the original. The Protestant acceptance of the Textus Receptus was primarily an acceptance of the authority of a Greek translation rather than the Latin [[Vulgate]] preferred by the [[Roman Catholic Church]].

The oldest examples of Alexandrian text are Papyrus 46, or Chester Beatty II, and Papyrus 66, or Bodmer II. P46 contains the Pauline epistles while P66 contains the Gospel of John. Both manuscripts date from about AD 200.<ref>Metzger, Bruce, (1994) ''A Textual Commentary on the Greek New Testament''. "With the acquisition, however, of the Bodmer Papyri, particularly P66 and P75, both copied about the end of the second or the beginning of the third century, evidence is now available that the Alexandrian type of text goes back to an archetype that must be dated early in the second century." P75 has since been redated to a later period.</ref>

The oldest examples of Alexandrian text are Papyrus 46, or Chester Beatty II, and Papyrus 66, or Bodmer II. P46 contains the Pauline epistles, while P66 contains the Gospel of John. Both manuscripts date from about AD 200.<ref>Metzger, Bruce, (1994) ''A Textual Commentary on the Greek New Testament''. "With the acquisition, however, of the Bodmer Papyri, particularly P66 and P75, both copied about the end of the second or the beginning of the third century, evidence is now available that the Alexandrian type of text goes back to an archetype that must be dated early in the second century." P75 has since been redated to a later period.</ref>

The Western text may have developed somewhat later. The earliest witnesses are quotes from the third century provided by church fathers, including [[Cyprian]], [[Tertullian]], and [[Irenaeus]]. The most representative example of Western text is [[Codex Bezae]], which dates to about 400.

The Western text may have developed somewhat later. The earliest witnesses are quotes from the third century provided by church fathers, including [[Cyprian]], [[Tertullian]], and [[Irenaeus]]. The most representative example of Western text is [[Codex Bezae]], which dates to about 400.

The Byzantine text is thought to be a recension of various Alexandrian and Western manuscripts, possibly done by Lucian of Antioch around 290. Wulfila's translation to Gothic, made around 350, may be based on a Greek manuscript of the Byzantine type. Another early translation that appears to be based on the Byzantine text is the Peshitta, which dates to the early fifth century. In the late fourth century, church father [[John Chrysostom]] quoted at length from the Byzantine text. The gospels in ''[[Codex Alexandrinus]]'' feature Byzantine text. This codex dates to about AD 400. The Byzantine text became standard by the eighth century and accounts for 95 percent of surviving New Testament manuscripts.<ref>Andrews, Edward D., "[https://christianpublishinghouse.co/2019/09/07/lucian-of-antioch-c-240-312-c-e-the-path-to-the-byzantine-text/ Lucian of Antioch (c. 240-312 C.E.): the Path to the Byzantine Text]," Christian Publishing House.</ref>

The Byzantine text is thought to be a recension of various Alexandrian and Western manuscripts, possibly done by Lucian of Antioch around 290. Wulfila's translation to Gothic, made around 350, may be based on a Greek manuscript of the Byzantine type. Another early translation that appears to be based on the Byzantine text is the Peshitta, which dates to the early fifth century. In the late fourth century, church father [[Saint John Chrysostom]] quoted at length from the Byzantine text. The gospels in ''[[Codex Alexandrinus]]'' feature Byzantine text. This codex dates to about AD 400. The Byzantine text became standard by the eighth century and accounts for 95 percent of surviving New Testament manuscripts.<ref>Andrews, Edward D., "[https://christianpublishinghouse.co/2019/09/07/lucian-of-antioch-c-240-312-c-e-the-path-to-the-byzantine-text/ Lucian of Antioch (c. 240-312 C.E.): the Path to the Byzantine Text]," Christian Publishing House.</ref>

== Erasmus ==

== Erasmus ==

Many readers criticized the first two editions of TR because they lacked the [[Johannine Comma]] found in Latin manuscripts that circulated at the time.<ref>"the Father, the Word, and the Holy Spirit; and these three are one." ({{bibleverse|1|John|5:7–8|NKJV}}).</ref> Out of hundreds of Greek manuscripts, this trinitarian passage is found in only four, none of them earlier than the 14th century.<ref>"It is found in only four Greek manuscripts, none earlier than the 14th century. 4 other Greek mss. offer it as a margin note. The remaining Greek mss., numbering in the hundreds, do not include it." ("[http://www.tektonics.org/af/comma.php The Comma of 1 John 5:7].")</ref>  

Many readers criticized the first two editions of TR because they lacked the [[Johannine Comma]] found in Latin manuscripts that circulated at the time.<ref>"the Father, the Word, and the Holy Spirit; and these three are one." ({{bibleverse|1|John|5:7–8|NKJV}}).</ref> Out of hundreds of Greek manuscripts, this trinitarian passage is found in only four, none of them earlier than the 14th century.<ref>"It is found in only four Greek manuscripts, none earlier than the 14th century. 4 other Greek mss. offer it as a margin note. The remaining Greek mss., numbering in the hundreds, do not include it." ("[http://www.tektonics.org/af/comma.php The Comma of 1 John 5:7].")</ref>  

Erasmus added the Johannine Comma to the third edition (1522), citing Codex 61. This was a recently produced manuscript, possibly produced in response to TR. Although Erasmus was skeptical of this manuscript, he thought it wiser to reverse himself. This edition is the basis of Tyndale's ''Geneva Bible'', which influenced the KJV.<ref>Moynahan, Brian, (2011) ''Book of Fire: William Tyndale, Thomas Moore, and the Bloody Birth of the English Bible'', "Tyndale’s primary source was Erasmus’s Greek New Testament, already in its third edition by 1524."</ref>

Erasmus added the Johannine Comma to the third edition (1522), citing Codex 61. This was a recently produced manuscript, possibly produced in response to TR. Although Erasmus was skeptical of this manuscript, he thought it wiser to reverse himself. This edition is the basis of Tyndale's ''[[Geneva Bible]]'', which heavily influenced the KJV.<ref>Moynahan, Brian, (2011) ''Book of Fire: William Tyndale, Thomas Moore, and the Bloody Birth of the English Bible'', "Tyndale’s primary source was Erasmus’s Greek New Testament, already in its third edition by 1524."</ref>

For the 1527 edition, Erasmus made extensive revisions based on the ''Complutensian Polyglot'', a text edited by Jiménez de Cisneros and based on manuscripts kept at the Vatican library. A final edition was published in 1535.

For the 1527 edition, Erasmus made extensive revisions based on the ''Complutensian Polyglot'', a text edited by Jiménez de Cisneros and based on manuscripts kept at the Vatican library. A final edition was published in 1535.

== Later editions ==

== Later editions ==

In 1550, Stephanus produced a beautifully printed edition that added footnotes containing text from the Bezae and Regius codices. This is considered the classic edition of TR and is referred to as ''Editio Regia''. In 1551, Stephanus added a verse numbering system that is still used in modern Bibles. As for the text itself, Stephanus did little to improve on what Erasmus published.

In 1550, Stephanus produced a beautifully printed edition that added footnotes containing text from the Bezae and Regius codices. This edition was called ''Editio Regia''. In 1551, Stephanus added a verse numbering system that is still used in modern Bibles. For the Greek text, Stephanus consulted the later editions of TR by Erasmus.

The KJV translators consulted a 1598 reprint of ''Edito Regia'' by Theodore Beza as well as several other editions. The ''Scrivener New Testament'' (1894) reconstructs the underlying Greek text they used. Scrivener found only 190 verses where KJV did not correspond to Beza text.<ref name="Greek"/>

The KJV translators used a 1598 reprint of ''Edito Regia'' by Beza. The ''Scrivener New Testament'' (1894) reconstructs the underlying Greek text they used. This is the most commonly used version of TR in modern times. Scrivener found only 190 verses where KJV did not correspond to Beza text.<ref name="Greek"/>

In 1720, Richard Bentley proposed that TR be replaced with a Greek text based on ''Alexandrinus''.<ref>Bentley, Richard, ''Proposals for a New Edition of the Greek Testament'', 1720.</ref> In the early 19th century, Karl Lachmann developed a methodology which allowed a critic to determine which manuscript variants are likely to be closer to the original. He assigned manuscripts to various text types. In 1850, he published a Greek New Testament based on manuscripts of the Alexandrian type. In 1881, B.F. Westcott and  F.J.A. Hort published a critical text based on ''[[Codex Sinaiticus]]'', ''[[Codex Vaticanus]]'', a manuscript in the Vatican Library, and ''Alexandrinus.''

In 1720, Richard Bentley proposed that TR be replaced with a Greek text based on ''Alexandrinus''.<ref>Bentley, Richard, ''Proposals for a New Edition of the Greek Testament'', 1720.</ref> This manuscript had been given to King [[Charles I]] of England in 1621 by Patriarch Cyril Lucaris.

 

In the early 19th century, Karl Lachmann developed a methodology which allowed a critic to determine which manuscript variants are likely to be closer to the original. He assigned manuscripts to various text types. In 1850, Lachmann published a Greek New Testament based on ''Alexandrinius'' and other manuscripts. This was the first major challenge to the dominance of TR as a biblical text.

 

In 1881, B.F. Westcott and  F.J.A. Hort published a critical text based on ''[[Codex Sinaiticus]]'', ''[[Codex Vaticanus]]'', a manuscript in the Vatican Library, and ''Alexandrinus.''

Among modern translations, the [[New King James Version]] uses TR, while the [[New International Version]], the [[New American Standard Bible]], [[New Revised Standard Version]], and the [[English Standard Version]] use the Critical Text.

Among modern translations, the [[New King James Version]] uses TR, while the [[New International Version]], the [[New American Standard Bible]], [[New Revised Standard Version]], and the [[English Standard Version]] use the Critical Text.