NTTC MATTHEW 1:23: they [or you] shall call his name Immanuel

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The Reading Culture of Early Christianity From Spoken Words to Sacred Texts 400,000 Textual Variants 02
Edward D. Andrews
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 120 books. Andrews is the Chief Translator of the Updated American Standard Version (UASV).

Major Critical Texts of the New Testament

Byz RP: 2005 Byzantine Greek New Testament, Robinson & Pierpont
TR1550: 1550 Stephanus New Testament
Maj: The Majority Text (thousands of minuscules that display a similar text)
Gries: 1774-1775 Johann Jakob Griesbach Greek New Testament
Treg: 1857-1879 Samuel Prideaux Tregelles Greek New Testament
Tisch: 1872 Tischendorf’s Greek New Testament
WH: 1881 Westcott-Hort Greek New Testament
NA28: 2012 Nestle-Aland Greek New Testament
UBS5: 2014 Greek New Testament
NU: Both Nestle-Aland and the United Bible Society
SBLGNT: 2010 Greek New Testament 
THGNT: 2017 The Greek New Testament by Tyndale House
GENTI: 2022 Greek-English New Testament Interlinear

The P52 PROJECT THE NEW TESTAMENT DOCUMENTS 4th ed. MISREPRESENTING JESUS

[BRD] ΚΑΤΑ ΜΑΤΘΑΙΟΝ 1:23 Westcott-Hort New Testament (WHNU)

1:23 ἸδοὺLook! The παρθένοςvirgin ἐνin γαστρὶwomb ἕξειwill have καὶand τέξεταιwill give birth to υἱόν,son, καὶand καλέσουσινthey will call τὸthe ὄνομαname αὐτοῦof him ᾿Εμμανουήλ·Immanuel; which ἐστινis μεθερμηνευόμενονbeing translated Μεθ’With ἡμῶνus the Θεός.God.

Matthew 1:23 Updated American Standard Version (UASV)

23 “Behold, the virgin shall be with child and shall bear a son, and they shall call his name Immanuel,”[14] which being translated means, “God with us.”

WH/NU/TR reads καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ (and they shall call his name Immanuel). This is supported by the best (weightiest) manuscripts א B 071. However, a few other less weighty manuscripts read και καλέσεις το ονομα αυτου Εμμανουηλ (“and you will call his name Emmanuel”) D cop Origen Eusebius. It would seem that the scribal changes came about so as to adapt it to Matthew 1:21, which reads καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν (“and you shall call his name Jesus”), or Isaiah 7:14 in the Septuagint (LXX), which reads καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ (“and you will call his name Emmanuel”). Both could have played an influence. It seems that the former is more likely the greater influence.

APOSTOLIC FATHERS Lightfoot APOSTOLIC FATHERS

Short Reminder

If we have the original words, we, in essence, have the original and; therefore, do not need the original documents.

Textual Criticism: the art and science (some would say only art) of determining the original text from variant readings exhibited by extant manuscripts.

Variant Reading(s): differing versions of a word or phrase found in two or more manuscripts within a variation unit (see below). Variant readings are also called alternate readings.

Variation Unit: any portion of text that exhibits variations in its reading between two or more different manuscripts. It is important to distinguish variation units from variant readings. Variation units are the places in the text where manuscripts disagree, and each variation unit has at least two variant readings. Setting the limits and range of a variation unit is sometimes difficult or even controversial because some variant readings affect others nearby. Such variations may be considered individually, or as elements of a single reading. One should also note that the terms “manuscript” and “witness” may appear to be used interchangeably in this context. Strictly speaking “witness” (see below) will only refer to the content of a given manuscript or fragment, which it predates to a greater or lesser extent. However, the only way to reference the “witness” is by referring to the manuscript or fragment that contains it. In this book, we have sometimes used the terminology “witness of x or y manuscript” to distinguish the content in this way.

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TERMS AS TO HOW WE SHOULD OBJECTIVELY VIEW THE DEGREE OF CERTAINTY FOR THE READING ACCEPTED AS THE ORIGINAL

The modal verbs are might have been (30%), may have been (40%), could have been (55%), would have been (80%), must have been (95%), which are used to show that we believe the originality of a reading is certain, probable or possible.

The letter [WP] stands for Weak Possibility (30%), which indicates that this is a low-level proof that the reading might have been original in that it is enough evidence to accept that the variant might have been possible, but it is improbable. We can say the reading might have been original, as there is some evidence that is derived from manuscripts that carry very little weight, early versions, or patristic quotations.

The letter [P] stands for Plausible (40%), which indicates that this is a low-level proof that the reading may have been original in that it is enough to accept a variant to be original and we have enough evidence for our belief. The reading may have been original but it is not probably so.

The letter [PE] stands for Preponderance of Evidence (55%), which indicates that this is a higher-level proof that the reading could have been original in that it is enough to accept as such unless another reading emerges as more probable.

The letter [CE] stands for Convincing Evidence (80%), which indicates that the evidence is an even higher-level proof that the reading surely was the original in that the evidence is enough to accept it as substantially certain unless proven otherwise.

The letter [BRD] stands for Beyond Reasonable Doubt (95%), which indicates that this is the highest level of proof: the reading must have been original in that there is no reason to doubt itIt must be understood that feeling as though we have no reason to doubt is not the same as one hundred percent absolute certainty.

Mosaic Authorship HOW RELIABLE ARE THE GOSPELS

NOTE: This system is borrowed from the criminal just legal terms of the United States of America, the level of certainty involved in the use of modal verbs, and Bruce Metzger in his A Textual Commentary on the Greek New Testament (London; New York: United Bible Societies, 1994), who borrowed his system from Johann Albrecht Bengel in his edition of the Greek New Testament (Tübingen, 1734). In addition, the percentages are in no way attempting to be explicit but rather they are nothing more than a tool to give the non-textual scholar a sense of the degree of certainty. However, this does not mean the percentages are not reflective of certainty.

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