Luke 22:43

43	ὤφθη δὲ αὐτῷ ἄγγελος ἀπὸ / ἀπ´ (τοῦ) οὐρανοῦ ἐνισχύων αὐτόν. Nestle-Aland 28th
	And there appeared an angel unto him from heaven, strengthening him. (KJV)

#	Greek	MAC & POS	Definition
3700	ὀπτάνομαι	V-API-3S	to appear
1161	δέ	CONJ	but, and, now, (a connective or adversative particle)
846	αὐτός, αὐτή, αὐτό	P-ASM	(1) self (emphatic) (2) he, she, it (used for the third person pronoun) (3) the same
32	ἄγγελος, ου, ὁ	N-NSM	a messenger, angel
575	ἀπό	PREP	from, away from
3588	ὁ, ἡ, τό	T-GSM	the
3772	οὐρανός, οῦ, ὁ	N-GSM	heaven
1765	ἐνισχύω	V-PAP-NSM	to strengthen

version	verse
Berean Greek NT 2016	Ὤφθη δὲ αὐτῷ ἄγγελος ἀπ’ οὐρανοῦ ἐνισχύων αὐτόν.
SBL Greek NT 2010	ὤφθη δὲ αὐτῷ ἄγγελος ἀπ’ οὐρανοῦ ἐνισχύων αὐτόν.
Nestle Greek NT 1904	ὤφθη δὲ αὐτῷ ἄγγελος ἀπ’ οὐρανοῦ ἐνισχύων αὐτόν.
Westcott & Hort 1881	ὤφθη δὲ αὐτῷ ἄγγελος ἀπὸ τοῦ οὐρανοῦ ἐνισχύων αὐτόν.
Nestle-Aland 27th	ὤφθη δὲ αὐτῷ ἄγγελος ἀπὸ / ἀπ´ (τοῦ) οὐρανοῦ ἐνισχύων αὐτόν.
Nestle-Aland 28th	ὤφθη δὲ αὐτῷ ἄγγελος ἀπὸ / ἀπ´ (τοῦ) οὐρανοῦ ἐνισχύων αὐτόν.
RP Byzantine Majority Text 2005	Ὤφθη δὲ αὐτῷ ἄγγελος ἀπ’ οὐρανοῦ ἐνισχύων αὐτόν.
Greek Orthodox Church 1904	ὤφθη δὲ αὐτῷ ἄγγελος ἀπ’ οὐρανοῦ ἐνισχύων αὐτὸν.
Tiechendorf 8th Edition 1872	ὤφθη δὲ αὐτῷ ἄγγελος ἀπ´ οὐρανοῦ ἐνισχύων αὐτόν.
Scrivener's Textus Receptus 1894	ὤφθη δὲ αὐτῷ ἄγγελος ἀπ’ οὐρανοῦ ἐνισχύων αὐτόν.
Sthephanus Textus Receptus 1550	ὤφθη δὲ αὐτῷ ἄγγελος ἀπ´ οὐρανοῦ ἐνισχύων αὐτόν
Beza Greek NT 1598	Ὤφθη δὲ αὐτῷ ἄγγελος ἀπ᾽ οὐρανοῦ ἐνισχύων αὐτόν.

Luke 22:43 [Textus Receptus (Elzevir) (1624)]290
Ὤφθη δὲ αὐτῷ ἄγγελος ἀπ’ οὐρανοῦ ἐνισχύων αὐτόν.

MSS: ℓ339 (iii) (f173vc1-2), ℓ1086 (iii) (f170vc2)

Luke 22:43 [Codex Sinaiticus (א or 01) (4th century)]q79f5vc3
ωφθη δε αυτω αγγελος απ ουρανου ενισχυων αυτον

Luke 22:43 [Codex Alexandrinus (A02) (5th century)]39vc1
OMITTED

Luke 22:43 [Codex Vaticanus Gr. 1209 (B03) (4th century)]57bc3
OMITTED

Luke 22:43 [Codex Bezae Cantabrigiensis (D05) (5th century)]273v|527
: Ωφθη δε αυτω αγγελος απο του ουρανου ενισχυων αυτον

#	Manucript	Date	Location
1	GA_01	4th Century	London, British Library
2	GA_032	4th–5th Century	Smithsonian Institution, Freer Gallery of Art, Washington D.C.
3	GA_02	5th Century	London, British Library
4	GA_05	5th Century	Cambridge, University Library
5	GA_019	8th Century	Paris, France, Bibliotheque Nationale
6	GA_037	9th Century	Abbey Library of St. Gallen, Switzerland
7	GA_1424	9th–10th Century	Kosinitza Monastery, Drama, Greece (Formerly: Lutheran School of Theology at Chicago)
8	GA_Lect_425	9th-10th Century	National Library of Greece, Athens
9	GA_017	9th Century	Paris, Bibliothèque Nationale
10	GA_033	10th Century	University Library of Ludwig-Maximilians: University of Munich, Germany
11	GA_2414	10th Century	Zagora, Greece, Public Historical Library of Zagora
12	GA_773	10th Century	National Library of Greece, Athens
13	GA_2907	10th Century	UK, private collection
14	GA_34	10th Century	Paris, France, Bibliothèque Nationale
15	GA_106	11th–12th Century	Chester Beatty Library, Dublin
16	GA_124	11th Century	Austrian National Library, Vienna
17	GA_230	11th Century	The Royal Library of El Escorial, Escorial
18	GA_2370	11th Century	Walters Art Museum, Baltimore, Maryland
19	GA_2437	11th-12th Century	Rio de Janeiro, Biblioteca Nacional
20	GA_473_Lambeth22	11th Century	London, United Kingdom, Lambeth Palace Library
21	GA_804	11th Century	Hellenic Parliament Library, Athens
22	GA_796	11th Century	National Library of Greece, Athens
23	GA_788	11th Century	National Library of Greece, Athens
24	GA_774	11th Century	National Library of Greece, Athens
25	GA_2097x	11th Century	Hellenic Parliament Library, Athens
26	GA_1691	11th Century	National Library of Greece, Athens
27	GA_1413	11th Century	National Library of Greece, Athens
28	GA_Lect_60	11th Century	Paris, Bibliothèque Nationale
29	GA_Lect_434	12th Century	National Library of Greece, Athens
30	GA_346_KC	12th Century	Milano, Biblioteca Ambrosiana
31	GA_57	12th Century	Oxford, United Kingdom, Magdalen College Library
32	GA_787	12th Century	National Library of Greece, Athens
33	GA_782	12th Century	National Library of Greece, Athens
34	GA_779	12th-13th Century	National Library of Greece, Athens
35	GA_778	12th Century	National Library of Greece, Athens
36	GA_777	12th Century	National Library of Greece, Athens
37	GA_760	12th Century	National Library of Greece, Athens
38	GA_1	12th Century	Basel, University Library
39	GA_1692	12th Century	National Library of Greece, Athens
40	GA_1418	12th Century	National Library of Greece, Athens
41	GA_1416	12th Century	National Library of Greece, Athens
42	GA_1689_Prague	13th Century	Prague, Czech Republic, Academy of Sciences Library
43	GA_775	13th Century	National Library of Greece, Athens
44	GA_759	13th Century	National Library of Greece, Athens
45	GA_757	13th Century	National Library of Greece, Athens
46	GA_544	13th Century	University of Michigan, Ann Arbor
47	GA_260_BNF	13th Century	Paris, France, Bibliothèque Nationale
48	GA_1697	13th Century	National Library of Greece, Athens
49	GA_1690	13th-14th Century	National Library of Greece, Athens
50	GA_13	13th Century	Paris, Bibliothèque Nationale
51	GA_811	14th Century	National Library of Greece, Athens
52	GA_784	14th Century	National Library of Greece, Athens
53	GA_764	14th Century	National Library of Greece, Athens
54	GA_761	14th Century	National Library of Greece, Athens
55	GA_758	14th Century	National Library of Greece, Athens
56	GA_12	14th Century	Paris, Bibliothèque Nationale
57	GA_69	15th Century	Leicester, Leicestershire [England] Record Office
58	GA_1686	15th Century	National Library of Greece, Athens

(1) Luke 22:43 : א , א²*, ℓ339 (iii), ℓ1086 (iii)
(2) OMIT Luke 22:43 : א¹, A, B

(3) απ ουρανου : א, ℓ339 (iii), ℓ1086 (iii)
(4) απο του : D

CΠΓ :

D (f273v|527)

(a) Without insisting upon more doubtful instances, it is thus that we can best explain the omission of the confessedly genuine verses (Luke xxii. 43, 44) from four of our chief uncial MSS. (A, B, R, T) of the 4th and 5th centuries; the sacred words not having been publicly read in the proper place, but after Matth. xxvi. 40, as a part of the service for the vigil of Good Friday, where they occur in every extant lectionary, and even in one cursive copy of the Gospels (Cod. 69), which, though itself as late as the 14th century, is known to follow a very ancient text. The double insertion of the noble doxology, Rom. xvi. 25-27, after ch. xiv., as well as in its proper place at the end of the epistle, by the Codex Alexandrinus of the 5th century, is best accounted for by its being so set in lectionaries as part of the proper lesson for the Saturday before Quinquagesima. Codex Bezae (D), again, of about the 5th century, prefixes to Luke xvi. 19 the formula εἶπεν δὲ καὶ ἑτέραν παραβολήν, which is the liturgical introduction to the Gospel for the 5th Sunday of St. Luke. Another of Cod. D’s prefixes, καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ, John xiv. 1, is almost identical with that in the English Prayer Book for St. Philip and St. James’s Day. But the strongest case of all is perhaps Mark xiv. 41 where after ἀπέχει is read in Cod. D and a few of later date (e.g. Cod. 69), the senseless interpolation τὸ τέλος or τέλος, “the end,” which manifestly came into the text from the margin of ver. 42, where it indicates in the usual manner the close of the Gospel for the third day of the carnival week. Since in this last case the patent transcriptural error is met with also in the Peshito Syriac, and in some forms of the Old Latin version, which together will probably carry us back to the 2nd century, it is hard to resist the inference “that the lessons of the Eastern church were settled at a period long anterior to the date of the oldest manuscript of the Gospels extant” (Burgon, p. 266) (A Dictionary of Christian Antiquities, vol. 1, Lectionary, p. 954)

(b) Thus, for instance, it is well known that some authorities omit the two verses, Luke xxii. 43, 44. ; but Justin gives us excellent proof that he read this passage in the former half of the second century. He says, εν γαρ απομνημονευμασι, α φημι υπο των αποστολων αυτου και των εκεινοις παρακολουθησαντων συντεταχθαι οτι ιδρως ωσει θρομβοι κατεχειτο αυτου ευχομενου (Dial. c. Tryph. S. 103) (S. P. Tregelles, Introduction to Textual Criticism of the New Testament, p. 333)

(c) The forty-third and forty-fourth verses of Luke xxii. are want ing in the Alexandrian and Vatican manuscripts, in the Nitrian Fragments, (here) in the Codex Leicestrensis, in the Codex Vindobonensis Lambecii 31., and in the Thebaic version, and some other authorities ; and in the Codices Basiliensis B. VI. (E.) and Vaticanus 354. (S.), of the ninth or tenth century, and some other more recent manuscripts, these verses are marked with an asterisk, and in some of the MSS. collated by Matthaei with an obelisk. Their genuineness, therefore, has been disputed.
Epiphanius, Hilary, and Jerome bear testimony that, in their time, these verses were wanting in some Greek and Latin MSS. But, on the other hand, they are found in by far the greater number of MSS. (as Kosenmuller remarks), without an obelisk, and in all the ancient versions except the Thebaic, a revised copy of the old Latin, and a Memphitic MS. They are also recognised by Justin Martyr, Hippolytus, Irenæus, Epiphanius, Chrysostom, Jerome, Theodore of Mopsuestia, Titus of Bostra, and Csesarius. The reason for the omission of these verses in some MSS. and for their being marked as suspected in others, is by some supposed to have been that they were rejected by some of the more timid, lest they should appear to favour the Arians : it may be that they were omitted in Luke from their being early read in a lesson containing part of Matt, xxvi.
The verses in question are certainly genuine, and they are accord ingly retained by Griesbach in the text, without any mark to indicate that they are either spurious or suspected. (Thomas Hartwell Horne, An Introduction to Critical Study and Knowledge of the Holy Scriptures, volume 4, p. 451)

(d) All proper means, of course, should be used for checking the testimony of the oldest MSS., especially in places of supposed mistake. One important aid in this, as to the Gospels, is afforded by the Ammonian Sections and Eusebian Canons ; for we are thus enabled to show the insertion or non-insertion of clauses in the third century. Thus in Luke xxii., vv. 43, 44 are omitted in A B ; they are marked with asterisks in others ; they are omitted in the Thebaic, the revised Latin Cod. Brixianus, and in one MS. of the Memphitic ; but, besides their being supported by other authorities, they form the section marked σπγ/ι ; that is the 283rd section of St. Luke, belonging to the tenth Eusebian Canon, comprising what is peculiar to the respective Gospels. Thus the section, though omitted by such good authorities, is well and satisfactorily supported. It was passed over, in church reading, at an early period, and hence transcribers omitted it. Its genuineness is well vouched by Justin Martyr, Irenæus, and Hippolytus. But, besides the MSS. which now contain it, it is supported, as to evidence, even by A, which omits it ; for that MS. has the Ammonian Section and Eusebian Canon in the margin, opposite the end of verse 42, to which they cannot belong.

(S.P. Tregelles, An Account of the Printed Text of the Greek New Testament, pp. 204-205)

Greek lab

Luke 22:43

ὤφθη δὲ αὐτῷ ἄγγελος ἀπὸ / ἀπ´ (τοῦ) οὐρανοῦ ἐνισχύων αὐτόν.

New Testament See Old Testament

Luke 1:11 (2)

John 1:51 (1)

Hebrews 12:25 (1)

Old Testament See New Testament

Genesis 16:7 (1)

Exodus 3:2 (1)

Deuteronomy 32:43 (1)

Verses
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71

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