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It underlies the Textus Receptus used for most Reformation-era translations of the New Testament. The "Majority Text" methodology effectively produces a Byzantine text-type, because Byzantine manuscripts are the most common and consistent. [1] Bible translations relying on the Textus Receptus: KJV, NKJV, Tyndale, Coverdale, Geneva, Bishops ...
The Textus Receptus (Latin for 'received text') is the succession of printed Greek New Testament texts starting with Erasmus' Novum Instrumentum omne (1516) and including the editions of Stephanus, Beza, the Elzevir house, Colinaeus and Scrivener.
Textual critic and biblical scholar Karl Lachmann was the first scholar to produce an edition that broke with the Textus Receptus, ignoring previous printings and basing his text on ancient sources, therefore discounting the mass of late Byzantine manuscripts and the Textus Receptus.
) – Byz: Stephanus Textus Receptus 1550, Scrivener's Textus Receptus 1894, RP Byzantine Majority Text 2005, Greek Orthodox Church [7] Luke 1:29 ἡ δὲ ἐπὶ τῷ λόγῳ διεταράχθη, ( and she was troubled at the words, ) – Alexandrian text-type: Westcott and Hort 1881, Westcott and Hort / [NA27 and UBS4 variants], 1864 ...
Erasmus' editions started what became known as the Textus Receptus ("received text") Greek family which was the basis for most Western non-Catholic vernacular translations for the subsequent 350 years, until the new recensions of Westcott and Hort [67] (1881 and after) and Eberhard Nestle (1898 and after.) His annotations continued to be ...
The Textus Receptus, in turn, served as the basis for the New Testament in the English-language King James Bible. Today, the Byzantine text-type is the subject of renewed interest as the possible original form of the text from which the Western and Alexandrian text-types were derived.
Varianten Textus receptus versus Nestle-Aland This page was last edited on 1 September 2024, at 02:38 (UTC). Text is available under the Creative Commons ...
The Byzantine priority theory has been also critiqued by advocates of the primacy of the Textus Receptus. Such critiques generally focus on the rejection of the strong doctrine of the providential preservation of the scripture by Byzantine priorists, who instead follow a textual-critical method. [ 23 ]
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