"likely fused Luke 6:28 together with Matt 5:44"
Matthew 5:44 (NABRE)
https://www.biblegateway.com/passage/?se...HCSB;NABRE
But I say to you, love your enemies, and pray for those who persecute you,
Luke 6:28 (NABRE)
https://www.biblegateway.com/passage/?se...HCSB;NABRE
bless those who curse you, pray for those who mistreat you.
Mashup of Mt 5:44 + Lk 6:28 NABRE:
But I say to you,
love your enemies,
and pray for those who persecute you,
bless those who curse you,
pray for those who mistreat you.
Mat 5:44 (APNT)
https://aramaicdb.lightofword.org/en/new...ons-search
But I say to you,
love your enemies
and bless those who curse you
and do that which is pleasing to him who hates you
and pray for those who take you by force and persecute you,
The Aramaic has material different than what's had by the NABRE's Mt 5:44 + Lk 6:28:
"take you by force and"
"and" before 'bless'
"and do that which is pleasing to him who hates you"
Even if "pray for those who mistreat you" is basically the same as "pray for those who take you by force," starting with the NABRE's Mt 5:44 + Lk 6:28, where does the Aramaic and the KJV's [APNT]"and do that which is pleasing to him who hates you"/ [KJV]"do good to them that hate you" come from?
Matthew 5:44 (KJV)
But I say unto you,
Love your enemies,
bless them that curse you,
do good to them that hate you,
and pray for them which despitefully use you, and persecute you;
///////////////////////////////////////////////////////////////////
"If these were sourced from Q then everything should be identical, except for the problem of say, Luke and Matthew, translating it into Greek separately. But the extra phrases I think are best explained by different oral sources"
Makes sense.
For the Lord's Prayer, the Aramaic Mt has slightly more material than the Aramaic Lk. Also, the Aramaic Lk uses 2 words that mean the same thing as what's in the Aramaic Mt, but that destroy in those 2 places the extensive rhyming had in the Aramaic Mt.
Do you think "For yours is the kingdom and the power and the glory forever" does, or doesn't, belong in Mt 6:13?
Matthew 6:13 (HCSB)
And do not bring us into temptation,
but deliver us from the evil one.
[For Yours is the kingdom and the power
and the glory forever.
Amen.][c: Other mss omit bracketed text]
Except for an "amen," the text was present as of A.D. 175:
Diatesseron 9:36-37
And bring us not into temptations,
but deliver us from the evil one.
For thine is the kingdom,
and the power, and the glory,
for ever and ever.
If ye forgive. . . .
The original Aramaic of the Peshitta has the text without the added "amen":
Matthew 6:13 (Younan)
And bring us not into trial,
but deliver us from the evil one.
For yours is the kingdom,
and the power,
and the glory,
forever and ever.
For if you forgive men their transgressions. . . .
Note on the text of Matthew 6:13b
http://www.jeffriddle.net/2009/04/note-o...-613b.html
A follow up on a point raised last night at JPBC on the external evidence for the doxology of the Lord’s Prayer (Matt 6:13b): "For yours is the kingdom and the power and the glory forever. Amen." The doxology is omitted in modern translations like the RSV, NIV, and ESV. The ESV footnote explains, "some manuscripts add" v. 13b.
What is the ancient attestation to this text and how early is it?
E. F. Hills (see his discussion in KJV Defended, pp. 146-50) says, "almost all the Greek NT manuscripts" include the doxology. He notes it is in codices W (4-5th century) and Sigma and Phi (both 6th century). My copy of the UBS 3rd corrected edition also lists codices K L Theta Pi and family 13 among others.
Hills adds that it is also in an early Christian work called the Apostolic Constitution (4th c.) and is cited by Chrysostom (345-407 AD) and Isidore of Pelusium (370-440 AD).
The earliest testimony to the doxology in Greek, however, is found in the Didache, an early Christian writing usually dated to the first half of the second century (see Didache VIII.2). It is also well attested in the ancient versions including Old Latin and Syriac (Peshitta, Harclean, and Palestinian).
The key external evidence against it is summed up by Hills: It "is omitted by by Aleph B D S and by six minuscule manuscripts. It is also omitted by all the manuscripts of the Vulgate and by nine manuscripts of the Old Latin. And certain Church Fathers omit it in their expositions of the Lord’s Prayer."
Conclusion: The doxology has credible, ancient attestation in the traditional text of Scripture and should be included in the canonical text of Scripture.
Matthew 5:44 (NABRE)
https://www.biblegateway.com/passage/?se...HCSB;NABRE
But I say to you, love your enemies, and pray for those who persecute you,
Luke 6:28 (NABRE)
https://www.biblegateway.com/passage/?se...HCSB;NABRE
bless those who curse you, pray for those who mistreat you.
Mashup of Mt 5:44 + Lk 6:28 NABRE:
But I say to you,
love your enemies,
and pray for those who persecute you,
bless those who curse you,
pray for those who mistreat you.
Mat 5:44 (APNT)
https://aramaicdb.lightofword.org/en/new...ons-search
But I say to you,
love your enemies
and bless those who curse you
and do that which is pleasing to him who hates you
and pray for those who take you by force and persecute you,
The Aramaic has material different than what's had by the NABRE's Mt 5:44 + Lk 6:28:
"take you by force and"
"and" before 'bless'
"and do that which is pleasing to him who hates you"
Even if "pray for those who mistreat you" is basically the same as "pray for those who take you by force," starting with the NABRE's Mt 5:44 + Lk 6:28, where does the Aramaic and the KJV's [APNT]"and do that which is pleasing to him who hates you"/ [KJV]"do good to them that hate you" come from?
Matthew 5:44 (KJV)
But I say unto you,
Love your enemies,
bless them that curse you,
do good to them that hate you,
and pray for them which despitefully use you, and persecute you;
///////////////////////////////////////////////////////////////////
"If these were sourced from Q then everything should be identical, except for the problem of say, Luke and Matthew, translating it into Greek separately. But the extra phrases I think are best explained by different oral sources"
Makes sense.
For the Lord's Prayer, the Aramaic Mt has slightly more material than the Aramaic Lk. Also, the Aramaic Lk uses 2 words that mean the same thing as what's in the Aramaic Mt, but that destroy in those 2 places the extensive rhyming had in the Aramaic Mt.
Do you think "For yours is the kingdom and the power and the glory forever" does, or doesn't, belong in Mt 6:13?
Matthew 6:13 (HCSB)
And do not bring us into temptation,
but deliver us from the evil one.
[For Yours is the kingdom and the power
and the glory forever.
Amen.][c: Other mss omit bracketed text]
Except for an "amen," the text was present as of A.D. 175:
Diatesseron 9:36-37
And bring us not into temptations,
but deliver us from the evil one.
For thine is the kingdom,
and the power, and the glory,
for ever and ever.
If ye forgive. . . .
The original Aramaic of the Peshitta has the text without the added "amen":
Matthew 6:13 (Younan)
And bring us not into trial,
but deliver us from the evil one.
For yours is the kingdom,
and the power,
and the glory,
forever and ever.
For if you forgive men their transgressions. . . .
Note on the text of Matthew 6:13b
http://www.jeffriddle.net/2009/04/note-o...-613b.html
A follow up on a point raised last night at JPBC on the external evidence for the doxology of the Lord’s Prayer (Matt 6:13b): "For yours is the kingdom and the power and the glory forever. Amen." The doxology is omitted in modern translations like the RSV, NIV, and ESV. The ESV footnote explains, "some manuscripts add" v. 13b.
What is the ancient attestation to this text and how early is it?
E. F. Hills (see his discussion in KJV Defended, pp. 146-50) says, "almost all the Greek NT manuscripts" include the doxology. He notes it is in codices W (4-5th century) and Sigma and Phi (both 6th century). My copy of the UBS 3rd corrected edition also lists codices K L Theta Pi and family 13 among others.
Hills adds that it is also in an early Christian work called the Apostolic Constitution (4th c.) and is cited by Chrysostom (345-407 AD) and Isidore of Pelusium (370-440 AD).
The earliest testimony to the doxology in Greek, however, is found in the Didache, an early Christian writing usually dated to the first half of the second century (see Didache VIII.2). It is also well attested in the ancient versions including Old Latin and Syriac (Peshitta, Harclean, and Palestinian).
The key external evidence against it is summed up by Hills: It "is omitted by by Aleph B D S and by six minuscule manuscripts. It is also omitted by all the manuscripts of the Vulgate and by nine manuscripts of the Old Latin. And certain Church Fathers omit it in their expositions of the Lord’s Prayer."
Conclusion: The doxology has credible, ancient attestation in the traditional text of Scripture and should be included in the canonical text of Scripture.