{"id":9496,"date":"2023-09-15T16:50:37","date_gmt":"2023-09-15T21:50:37","guid":{"rendered":"https:\/\/abudinen.com\/blog\/?p=9496"},"modified":"2023-09-15T16:51:24","modified_gmt":"2023-09-15T21:51:24","slug":"sinaiticus-and-the-byzantine-text-same-message","status":"publish","type":"post","link":"https:\/\/abudinen.com\/blog\/2023\/09\/15\/sinaiticus-and-the-byzantine-text-same-message\/","title":{"rendered":"Sinaiticus and the Byzantine Text: Same Message?"},"content":{"rendered":"\n. Saturday, March 23, 2019\n\n\n\nA page from Codex Sinaiticus\n\n\n\n&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;&nbsp;\u201cA person who reads the New Testament as found in Codex Sinaiticus and applies sound exegetical methods to its text will come to the very same conclusions as anyone reading a Byzantine manuscript written a thousand years later.\u201d \u2013 James White. (KJV-Only Controversy, p. 74)\n\n\n\n&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Seriously?&nbsp;&nbsp;Claims such as that one unrealistically minimize the differences between the Alexandrian text and the Byzantine Text, and downplay the mistakes made by copyists.&nbsp;&nbsp;Let\u2019s test that claim, comparing the text that was written by the copyist of&nbsp;Sinaiticus&nbsp;(\u00c0) \u2013 before anyone came along later and made corrections \u2013 and the Byzantine Text as found in&nbsp;the Robinson-Pierpont compilation.&nbsp;&nbsp;In the interest of brevity, I will limit this comparison to the text of the Gospel of Matthew (and I will not make all the comparisons that could be made).&nbsp;&nbsp;I will add some comments, but for the most part I will let these comparisons speak for themselves.\n\n\n\n\u25cf 1.&nbsp;&nbsp;Was Asaph a descendant of David? (see&nbsp;Matthew 1:8)\n\n\n\n&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;no; Asa was a descendant of David.\n\n\n\n&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbs<span class=\"maquina-leer-mas\">[...x]<\/span><div id=\"premium-content-gate\" style=\"display:none;\" class=\"contenido-premium\">p;yes.&nbsp;<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;To avoid attributing a bad error to Matthew, the person who uses sound exegetical methods will perceive that the Alexandrian Text actually refers to Asa but resorts to a non-standard spelling that happens to produce the same name as the name of a contemporary of David (Asaph) to whom several Psalms are attributed.<\/p>\n\n\n\n<p>\u25cf 2.&nbsp;&nbsp;Was Amos a descendant of David?&nbsp;&nbsp;(see&nbsp;Matthew 1:10)<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;no; Amon was a descendant of David.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;yes.&nbsp;<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;To avoid attributing a bad error to Matthew, the person who uses sound exegetical methods will perceive that the Alexandrian Text actually refers to Amon but resorts to a non-standard spelling that happens to produce the same name as the name of an Old Testament prophet (Amos).<\/p>\n\n\n\n<p>\u25cf 3.&nbsp; In&nbsp;Matthew 5:22, did Jesus prohibit being angry with a brother, unless there was a reason, or did Jesus prohibit being angry with a brother, without qualification?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;Jesus prohibited being angry with a brother without a cause<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;Jesus prohibited being angry with a brother, without qualification.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Inasmuch as Jesus is plainly said to be angry in Mark 3:5, those who utilize both sound exegetical methods and the Alexandrian Text are left with the task of defending the premise that Jesus was consistent with His own teachings.&nbsp;&nbsp;Perhaps their sound exegetical methods will involve considering the nuances of the Aramaic terms for \u201canger\u201d that Jesus used.<\/p>\n\n\n\n<p>\u25cf 4..&nbsp;&nbsp;In&nbsp;Matthew 5:19, did Jesus affirm that the person who does what the law says, and teaches others to do so, shall be called great in the kingdom of heaven?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no.&nbsp;<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The text of&nbsp;\u00c0&nbsp;skips the second half of the verse, very likely because the scribe of&nbsp;\u00c0\u2019s line of sight drifted from the first occurrence of \u201cin the kingdom of heaven\u201d in the verse to its second occurrence, skipping all the words in between.<\/p>\n\n\n\n<p>\u25cf 5.&nbsp;&nbsp;Did Jesus instruct His disciples to pray, \u201cFor Yours is the kingdom, and the power, and the glory forever,\u201d or not?&nbsp;&nbsp;(See&nbsp;Matthew 6:13)<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes, Jesus did this.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no, Jesus did not do this.<\/p>\n\n\n\n<p>\u25cf 6.&nbsp;&nbsp;In&nbsp;Matthew 7:27, did Jesus mention that \u201cthe floods came\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; The scribe of&nbsp;\u00c0&nbsp;accidentally skipped the phrase due to a parableptic error (when his line of sight shifted from the letters -\u03bc\u03bf\u03b9 at the end of \u03c0\u03bf\u03c4\u03b1<strong>\u03bc\u03bf\u03b9<\/strong>&nbsp;to the same letters at the end of \u03b1\u03bd\u03b5<strong>\u03bc\u03bf\u03b9<\/strong>).&nbsp;<\/p>\n\n\n\n<p>\u25cf 7.&nbsp;&nbsp;In&nbsp;Matthew 8:3, did Matthew mention that the leper was cleansed&nbsp;<strong>immediately<\/strong>&nbsp;when Jesus touched him?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 8.&nbsp; Did Matthew report in&nbsp;8:13&nbsp;that the centurion went to his house and found that the servant had been healed?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>\u25cf 9.&nbsp;&nbsp;Where did Matthew say that the demoniacs were encountered in&nbsp;8:28?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;the country of the Gergesenes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;the country of the Gazarenes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The reading in the Byzantine Text&nbsp;is supported by Origen in the 200s, before Sinaiticus was produced.&nbsp;&nbsp;\u201cGazarenes\u201d (\u0393\u03b1\u03b6\u03b1\u03c1\u03b7\u03bd\u03c9\u03bd) appears exclusively in Codex Sinaiticus.&nbsp;<\/p>\n\n\n\n<p>\u25cf 10.&nbsp;&nbsp;In&nbsp;Matthew 8:29, did the demoniacs address Jesus by name?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 11.&nbsp;&nbsp;In&nbsp;Matthew 9:15, did Jesus say, \u201cBut days will come when the bridegroom will be taken away from them\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no.&nbsp;&nbsp;<\/p>\n\n\n\n<p>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; The scribe of&nbsp;\u00c0&nbsp;carelessly skipped some text again, skipping from the first occurrence of \u03bd\u03c5\u03bc\u03c6\u03b9\u03bf\u03c2 in this verse to the second occurrence of the same word.<\/p>\n\n\n\n<p>\u25cf 12.&nbsp;&nbsp;Did Matthew report (in&nbsp;9:24) that the people at the home of the young girl who had died knew that she was dead?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>\u25cf 13.&nbsp;&nbsp;Does&nbsp;Matthew 9:35&nbsp;say that people followed Jesus after He healed them?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>\u25cf 14.&nbsp;&nbsp;Does&nbsp;Matthew 10:3&nbsp;affirm that Lebbaeus was also named Thaddeus?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no&nbsp;<\/p>\n\n\n\n<p>\u25cf 15.&nbsp;&nbsp;Did Jesus tell the apostles not to provide themselves with silver as He sent them to preach in&nbsp;Mathew 10:9?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 16.&nbsp;&nbsp;Does&nbsp;Matthew 10:12&nbsp;say that Jesus told the apostles, when entering a house, to greet those within with the blessing, \u201cPeace to this house\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>\u25cf 17.&nbsp;&nbsp;Did Matthew record (in&nbsp;10:39) that Jesus said, \u201cHe who finds his life will lose it\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 18.&nbsp;&nbsp;Did Jesus say, in&nbsp;Matthew 11:29, \u201cTake My yoke upon you, and learn of Me,\u201d or merely \u201cTake My yoke upon you, and learn\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;\u201clearn of Me.\u201d<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;\u201cLearn.\u201d<\/p>\n\n\n\n<p>\u25cf 19.&nbsp;&nbsp;In&nbsp;Matthew 12:13, when Matthew described how Jesus healed the man with the withered hand, did he say that the hand that had been withered became as whole as the other?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 20.&nbsp;&nbsp;Did Matthew say that one of Jesus\u2019 disciples told Him, as He was speaking to the crowds, that His mother and brothers stood outside waiting to see Him?&nbsp; Or to put it another way:&nbsp;&nbsp;does&nbsp;Matthew 12:47&nbsp;belong in the text?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 21.&nbsp;&nbsp;Does&nbsp;Matthew 13:35&nbsp;say that the prophet Isaiah wrote Psalm 72?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;no.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;yes.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In Matthew 13:35, Sinaiticus\u2019 text says that Isaiah the prophet is being quoted.&nbsp;&nbsp;The quotation that is given, however, is from Psalm 78.&nbsp;&nbsp;Now, there is another passage \u2013 Mark 1:2 \u2013 where Isaiah\u2019s name appears in the Alexandrian Text where it does not belong, and in that case, \u201csound exegetical methods\u201d provide a sort of loophole, so that even though the first part of the quotation is from Malachi rather than Isaiah, eagle-eyed exegetes can perceive that Mark combined two prophetic passages, and only named the more prominent of the two; Malachi\u2019s material being connected in a thematic way.&nbsp;<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Here in Matthew 13:35, however, there is no such loophole, for the Psalms are not the domain of Isaiah, and are not bundled together with Isaiah\u2019s book.&nbsp;&nbsp;The author of Psalm 78 is explicitly identified as Asaph.&nbsp;&nbsp;Thus the person who applies sound exegetical methods to the text faces an irreconcilable contradiction in the text of Codex Sinaiticus, and down falls the doctrine of inerrancy.&nbsp;&nbsp;(I propose in&nbsp;a series of detailed posts about Mark 1:2&nbsp;that a better option is to realize that some early copyists occasionally added Isaiah\u2019s name where it didn\u2019t belong, and that Mark 1:2 and Matthew 13:35 are two of those places.)&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<p>\u25cf 22.&nbsp;&nbsp;Did Jesus explain, in&nbsp;Matthew 13:39, that the harvest is the end of the age?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 23.&nbsp;&nbsp;Did Matthew record, in&nbsp;Matthew 13:41, that Jesus said that the angels are \u201cHis\u201d angels?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;This is an interesting reading in&nbsp;\u00c0, because there is no readily obvious mechanism to elicit it.&nbsp;&nbsp;Vaticanus and other Alexandrian witnesses include \u201chis\u201d (\u03b1\u03c5\u03c4\u03bf\u03c5).<\/p>\n\n\n\n<p>\u25cf 24.&nbsp;&nbsp;Did Jesus&nbsp;<strong>immediately<\/strong>&nbsp;make His disciples get in the boat after the feeding of the five thousand, according to&nbsp;Matthew 14:22?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Like the preceding comparison, this one shows another passage in which the scribe of&nbsp;\u00c0&nbsp;seems to have arbitrarily dropped a word that was not essential to the sense of the sentence.&nbsp;&nbsp;Vaticanus and other Alexandrian witnesses include \u201cimmediately\u201d (\u03b5\u03c5\u03b8\u03b5\u03c9\u03c2).<\/p>\n\n\n\n<p>\u25cf 25.&nbsp;&nbsp;Did Jesus send the crowds away before went up a mountain to pray in&nbsp;Matthew 14:23?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus;&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 26.&nbsp;&nbsp;In&nbsp;Matthew 14:30, was Peter intimidated when he saw that the wind was boisterous, or simply when he saw the wind?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;when he saw that the wind was boisterous<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;when he saw the wind<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The Alexandrian Text\u2019s core witnesses share a parableptic error; an early copyist\u2019s line of sight skipped from the letters -\u03bf\u03bd in \u03b1\u03bd\u03b5\u03bc\u03bf\u03bd (\u201cwind\u201d) to the identical letters at the end of the next word, \u03b9\u03c3\u03c7\u03c5\u03c1\u03bf\u03bd (\u201cboisterous\u201d).<\/p>\n\n\n\n<p>\u25cf 27.&nbsp;&nbsp;In&nbsp;Matthew 15:31, did the multitudes marvel when they saw that the maimed were made whole?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;there is no mention of this (another parableptic error)<\/p>\n\n\n\n<p>\u25cf 28.&nbsp;&nbsp;In&nbsp;Matthew 16:2-3, did Jesus rebuke the Pharisees and Sadducees because they could discern the meaning of certain weather patterns, but could not discern the signs of the times?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 29.&nbsp;&nbsp;In&nbsp;Matthew 17:15, did the father of the boy with an unclean spirit address Jesus as \u201cLord\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 30.&nbsp;&nbsp;In&nbsp;Matthew 17:21, did Jesus tell His disciples, \u201cBut this kind does not come out except by prayer and fasting\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no; the entire verse is absent<\/p>\n\n\n\n<p>\u25cf 31.&nbsp;&nbsp;In&nbsp;Matthew 18:11, did Jesus say, \u201cFor the Son of Man has come to save that which was lost\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no; the entire verse is absent<\/p>\n\n\n\n<p>\u25cf 32.&nbsp;&nbsp;In&nbsp;Matthew 18:12, in the parable of the lost sheep, does Jesus mention that the shepherd leaves the ninety-nine sheep&nbsp;<strong>upon the mountain<\/strong>&nbsp;when he goes to search for the lost sheep?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no; there is no mention of \u201cupon the mountain\u201d<\/p>\n\n\n\n<p>\u25cf 33.&nbsp;&nbsp;In&nbsp;Matthew 19:9, did Jesus say, \u201cAnd whoever marries her who is divorced commits adultery\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no.&nbsp;&nbsp;The final sentence of the verse is absent<\/p>\n\n\n\n<p>\u25cf 34.&nbsp;&nbsp;In&nbsp;Matthew 19:18, does Jesus include \u201cDo not commit adultery, do not steal\u201d among the commandments that one should keep?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 35.&nbsp;&nbsp;In&nbsp;Matthew 19:20, does the young man say that he has kept the commandments since his youth?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 36.&nbsp;&nbsp;In&nbsp;Matthew 20:7, as Jesus told the parable of the laborers in the vineyard, did he repeat the master\u2019s statement, \u201cAnd what is right, you shall receive\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 37.&nbsp;&nbsp;In&nbsp;Matthew 20:16, does Jesus say, \u201cFor many are called, but few are chosen\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 38.&nbsp;&nbsp;In&nbsp;Matthew 20:22, does Jesus ask James and John if they are able to be baptized with the baptism with which He is baptized?&nbsp;&nbsp;And does Jesus affirm in 20:23 that they will be baptized with the baptism with which He is baptized?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 39.&nbsp;&nbsp;In&nbsp;Matthew 20:30, did the two blind men at&nbsp;Jericho<\/p>\n\n\n\n<p>&nbsp;address Jesus as \u201cLord\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 40.&nbsp;&nbsp;In&nbsp;Matthew 21:12, does Matthew refer to the temple as \u201cthe&nbsp;temple&nbsp;of&nbsp;God<\/p>\n\n\n\n<p>\u201d or simply as \u201cthe temple\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;the&nbsp;temple&nbsp;of&nbsp;God<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;the temple<\/p>\n\n\n\n<p>\u25cf 41.&nbsp;&nbsp;Does&nbsp;Matthew 22:15&nbsp;mention that the Pharisees plotted how they might trap Jesus&nbsp;<strong>in His words<\/strong>?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 42.&nbsp;&nbsp;In&nbsp;Matthew 23:4&nbsp;did Jesus say that the scribes and Pharisees devised burdens that were \u201chard to bear\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 43.&nbsp;&nbsp;In&nbsp;Matthew 23:8, did Jesus forbid His disciples to be called \u201cRabbi\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no; the first part of the verse is absent.<\/p>\n\n\n\n<p>\u25cf 44.&nbsp;&nbsp;In&nbsp;Matthew 23:35, is Zechariah identified as the son of Berechiah?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text: yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;This comparison is particularly interesting, because it catches the scribe of an old witness (Sinaiticus) removing a difficulty, whereas the vast majority of Byzantine scribes left it untouched.<\/p>\n\n\n\n<p>\u25cf 45.&nbsp;&nbsp;In&nbsp;Matthew 24:7, what does Jesus say will happen before the end of the world?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;famines, pestilences, and earthquakes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;earthquakes and famines<\/p>\n\n\n\n<p>\u25cf 46.&nbsp;&nbsp;In&nbsp;Matthew 24:10, did Jesus say that in the last days, many will hate one another?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no.&nbsp;&nbsp;Sinaiticus, rather uniquely, says that people will hand over one another&nbsp;<em>to tribulation&nbsp;<\/em>and then verse 11 commences.<\/p>\n\n\n\n<p>\u25cf 47.&nbsp;&nbsp;Did Jesus say in&nbsp;Matthew 24:35, \u201cHeaven and earth will pass away, but My words will by no means pass away\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no; the verse is absent.<\/p>\n\n\n\n<p>\u25cf 48.&nbsp;&nbsp;In&nbsp;Matthew 24:36, did Jesus specifically acknowledge that the Son does not know the day of His return?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>\u25cf 49.&nbsp;&nbsp;In&nbsp;Matthew 25:22, does the servant address his master as \u201cLord\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 50.&nbsp;&nbsp;In&nbsp;Matthew 25:42, does the King tell the goats, \u201cI was naked, and you did not clothe Me\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no (another parableptic error)<\/p>\n\n\n\n<p>\u25cf 51.&nbsp;&nbsp;As Jesus instituted the Lord\u2019s Supper in&nbsp;Matthew 26:28, did He say, \u201cThis is My blood of the new covenant,\u201d or \u201cthis is My blood of the covenant\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;new covenant<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;covenant<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Although the Byzantine Text\u2019s reference to the \u201cnew covenant\u201d can be accounted for as a harmonization to First Corinthians 11:25, it is a very widespread and very early reading.&nbsp;&nbsp;The Alexandrian reading interlocks suspiciously well with Marcionite theology.&nbsp;<\/p>\n\n\n\n<p>\u25cf 52.&nbsp;&nbsp;In&nbsp;Matthew 26:62, what does the high priest say to Jesus?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;\u201cDo You answer nothing?&nbsp;&nbsp;What is it that these men testify against You?\u201d<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;nothing; the second half of the verse is absent.<\/p>\n\n\n\n<p>\u25cf 53.&nbsp;&nbsp;In&nbsp;Matthew 26:63, does Matthew say that Jesus was silent when questioned by the high priest?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no; the first half of the verse is absent.&nbsp;&nbsp;(This is the result of another parableptic error; the copyist of&nbsp;\u00c0&nbsp;accidentally skipped from \u201csaid to Him\u201d in 26:62 to the identical phrase in 26:63, losing all the words in between).<\/p>\n\n\n\n<p>\u25cf 54.&nbsp;&nbsp;Does&nbsp;Matthew 27:45&nbsp;specify that there was darkness \u201cover all the land\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 55.&nbsp;&nbsp;Does&nbsp;Matthew 27:49&nbsp;state that Jesus was pierced with a spear before He died, and that water and blood came forth from Jesus\u2019 body before He died?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;no.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;yes.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In Matthew 27:49 \u2013 when Jesus is on the cross, and has cried out, \u201cMy God, My God, why have You forsaken Me?\u201d \u2013 Codex Sinaiticus includes a passage which says that one of the soldiers took a spear and pierced His side, and that water and blood flowed from the wound.&nbsp;&nbsp;After this, in Matthew 27:50, Jesus cries out again with a loud voice, and dies.&nbsp;&nbsp;This contradicts what is stated in John 19:30-34:&nbsp;&nbsp;John reports that Jesus died (in 19:30), and that the soldiers pierced His side afterwards, confirming that He was already dead.&nbsp;&nbsp;A person who applies sound exegetical methods to the text of Codex Sinaiticus cannot maintain the doctrine of inerrancy, whereas a person reading the Byzantine Text can.<\/p>\n\n\n\n<p>\u25cf 56.&nbsp;&nbsp;Does&nbsp;Matthew 27:52&nbsp;report that when the earth quaked and the rocks were split, the graves were opened?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 57.&nbsp;&nbsp;Does&nbsp;Matthew 27:56&nbsp;name Mary Magdalene as one of the women who witnessed Jesus\u2019 crucifixion from afar?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 58.&nbsp;&nbsp;In&nbsp;Matthew 28:6, does the angel invite the women at the empty tomb to \u201cCome, see the place where He lay,\u201d or, \u201cCome, see the place where the Lord lay\u201d?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;Come, see where the Lord lay.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;Come, see where He lay.<\/p>\n\n\n\n<p>\u25cf 59.&nbsp;&nbsp;Does&nbsp;Matthew 28:9&nbsp;begin by mentioning that \u201cAs they went to tell His disciples,\u201d Jesus met the women?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;yes<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;no<\/p>\n\n\n\n<p>\u25cf 60.&nbsp;&nbsp;Does&nbsp;Matthew 28:17&nbsp;specify that when the disciples saw Jesus, they worshiped Him, or does it simply say that they worshiped?<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Byzantine Text:&nbsp;&nbsp;they worshiped Him&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sinaiticus:&nbsp;&nbsp;they worshiped<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; It should be obvious from this comparison that the sermons of a Christian preacher in the early church using a copy of the Byzantine Text of the Gospel of Matthew certainly would not and could not be the same as the sermons prepared by a preacher who used Codex Sinaiticus, even if their methods of exegesis were identical.&nbsp; Not only would they be different regarding a variety of details, but a&nbsp;preacher using Sinaiticus\u2019 errant text of Matthew 13:35 and 27:49 would not reach the same conclusion about the veracity of the text as a preacher using the inerrant Byzantine text of Matthew 13:35 and 27:49.&nbsp; And in passages such as&nbsp;Matthew 5:19, 6:13, 9:15, 10:39, 12:47, 15:31, 17:21, 18:11, 19:9, 20:16, 23:8, 24:10, 24:35, and 26:62-63, the difference between what was written by the copyist of Sinaiticus and what was written by Byzantine scribes is the difference between no text and a text.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Similarly, a sermon preached by a preacher using Codex Sinaiticus would differ from a sermon preached by a preacher using the Byzantine Text because the Byzantine Text does not contain the harmonizations and expansions that corrupt the text of Codex Sinaiticus in passages such as Matthew 8:13, 9:24, 9:35, 10:12, 13:35, and 27:49.&nbsp;&nbsp;The idea that anyone, however sound their exegetical methods may be, will interpret&nbsp;<em>nothing<\/em>&nbsp;the same way he would interpret&nbsp;<em>something<\/em>, and draw the same conclusions, is&nbsp;<strong><em>absurd<\/em><\/strong>.&nbsp;&nbsp;This is particularly true when one reading conveys an error and a rival reading does not (as is the case in Matthew 13:35 and 27:49).&nbsp;<\/p>\n\n\n\n<p>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; It is not my intention today to defend in detail either the contents of Sinaiticus, or the contents of the Byzantine Text (although in most of the cases I have listed, the reading in Sinaiticus is an obvious scribal corruption, disagreeing not only with the Byzantine reading but also with the reading found in the manuscript\u2019s Alexandrian allies).&nbsp; This comparison simply shows that the text of Matthew in Codex Sinaiticus and the text of Matthew in the Byzantine Text are so different from one another that they do not elicit the \u201cvery same conclusions\u201d from their readers.&nbsp; Such a thing is not remotely possible.&nbsp;<\/p>\n\n\n\n<p>Readers are invited to double-check the data in this post.<\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"<p>. Saturday, March 23, 2019 A page from Codex Sinaiticus &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;&nbsp;\u201cA person who reads the New Testament as found in Codex Sinaiticus and applies sound exegetical methods to its text will come to the very same conclusions as anyone reading a Byzantine manuscript written a thousand years later.\u201d \u2013 James &#8230; <a title=\"Sinaiticus and the Byzantine Text: Same Message?\" class=\"read-more\" href=\"https:\/\/abudinen.com\/blog\/2023\/09\/15\/sinaiticus-and-the-byzantine-text-same-message\/\" aria-label=\"Read more about Sinaiticus and the Byzantine Text: Same Message?\">Leer m\u00e1s<\/a><\/p>\n\n        <p class=\"social-share\">\n            <strong><span>Sharing is caring<\/span><\/strong> <!--<i class=\"fa fa-share-alt\"><\/i>&nbsp;&nbsp;-->\n            <a href=\"https:\/\/www.facebook.com\/sharer.php?u=https%3A%2F%2Fabudinen.com%2Fblog%2F2023%2F09%2F15%2Fsinaiticus-and-the-byzantine-text-same-message%2F\" target=\"_blank\" class=\"facebook\"><i class=\"fab fa-facebook\"><\/i> <span>Share<\/span><\/a>\n            <a href=\"https:\/\/plus.google.com\/share?url=https%3A%2F%2Fabudinen.com%2Fblog%2F2023%2F09%2F15%2Fsinaiticus-and-the-byzantine-text-same-message%2F\" target=\"_blank\" class=\"gplus\"><i class=\"fab fa-google-plus\"><\/i> <span>+1<\/span><\/a>\n            <a href=\"https:\/\/twitter.com\/intent\/tweet?text=Sinaiticus%20and%20the%20Byzantine%20Text:%20Same%20Message?&amp;url=https%3A%2F%2Fabudinen.com%2Fblog%2F2023%2F09%2F15%2Fsinaiticus-and-the-byzantine-text-same-message%2F&amp;via=YOUR_TWITTER_HANDLE_HERE\" target=\"_blank\" class=\"twitter\"><i class=\"fab fa-twitter\"><\/i> <span>Tweet<\/span><\/a>\n            <a href=\"http:\/\/www.linkedin.com\/shareArticle?mini=true&amp;url=Sinaiticus%20and%20the%20Byzantine%20Text:%20Same%20Message?\" target=\"_blank\" class=\"linkedin\"><i class=\"fab fa-linkedin\"><\/i> <span>Share<\/span><\/a>\n            <a href=\"https:\/\/wa.me\/?text=Sinaiticus%20and%20the%20Byzantine%20Text:%20Same%20Message? https%3A%2F%2Fabudinen.com%2Fblog%2F2023%2F09%2F15%2Fsinaiticus-and-the-byzantine-text-same-message%2F\" target=\"_blank\" class=\"whatsapp\"><i class=\"fab fa-whatsapp\"><\/i> <span>Share<\/span><\/a>\n            <w>5083 words 121 views<\/w>\n        <\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9496","post","type-post","status-publish","format-standard","hentry","category-sin-categoria"],"_links":{"self":[{"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/posts\/9496","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/comments?post=9496"}],"version-history":[{"count":1,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/posts\/9496\/revisions"}],"predecessor-version":[{"id":9497,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/posts\/9496\/revisions\/9497"}],"wp:attachment":[{"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/media?parent=9496"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/categories?post=9496"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/tags?post=9496"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}