Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: (KJV)
#
Greek
MAC & POS
Definition
2983
λαμβάνω
V-2AAI-3P
to take, receive
1135
γυνή, αικός, ἡ
N-NPF
a woman
1537
ἐκ, ἐξ
PREP
from, from out of
386
ἀνάστασις, εως, ἡ
N-GSF
a standing up, a resurrection, a raising up, rising
3588
ὁ, ἡ, τό
T-ASF
the
3498
νεκρός, ά, όν
A-APM
dead
846
αὐτός, αὐτή, αὐτό
P-GPF
(1) self (emphatic) (2) he, she, it (used for the third person pronoun) (3) the same
243
ἄλλος, η, ον
A-NPM
other, another
1161
δέ
CONJ
but, and, now, (a connective or adversative particle)
Kosinitza Monastery, Drama, Greece (Formerly: Lutheran School of Theology at Chicago)
9
GA_Lect_60
11th Century
Paris, Bibliothèque Nationale
10
GA_1
12th Century
Basel, University Library
11
GA_757
13th Century
National Library of Greece, Athens
12
noGA_NLG_3139
13th Century
National Library of Greece, Athens
13
GA_1761
14th Century
National Library of Greece, Athens
14
GA_69
15th Century
Leicester, Leicestershire [England] Record Office
15
GA_1405
15th Century
National Library of Greece, Athens
(a) In Heb. xi. 35, the only two MSS. of the most ancient class which contain the passage, A and D*, read ἔλαβον γυναῖκας, in stead of γυναῖκες : the latter, however, is supported by the oldest corrector of D (in the seventh century, probably), J K, and 17 and 37, and the rest of the cursive copies. Now, this reading of A D* seems simply to have been suggested to the copyist by the collocation of words : they took wives, was a notion more readily suggested to them than “women received” : also, the subject of the passages is, the persons who exercised faith, so that this would be made in one sense more consistent. But the latter words of the clause were then left without meaning or connection, ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν. This is quite enough to hint that there must be an erratum, and thus we are, of course, thrown on the testimony of the other ancient MSS., confirmed as it is by the ancient versions.† The Commentary of Chrysostom (which, even if not his, is about contemporary) shows how he must have read the words in the text, and early scholia preserved in MSS. give proof of the same thing ;± so that we may confidently reject γυναῖκας, as an early erratum of some copies, and retain γυναῖκες, not as savouring of conjectural emendation, but as being the de monstrated ancient reading of the text.(S.P. Tregelles, An Account of the Printed Text of the Greek New Testament, p. 206)
