1 Corinthians 11:29

1 Cor 11:29 [Textus Receptus (Elzevir) (1624)]585
Ὁ γὰρ ἐσθίων καὶ πίνων ἀναξίως, κρίμα ἑαυτῷ ἐσθίει καὶ πίνει, μὴ διακρίνων τὸ σῶμα τοῦ Κυρίου.

1 Cor 11:29 [Codex Sinaiticus (א or 01) (4th century)]

1 Cor 11:29 [Codex Alexandrinus (Royal MS 1 D VIII) (A02) (5th century)]

1 Cor 11:29 [Codex Vaticanus Gr. 1209 (B03) (4th century)]1471c1-2
Ὁ γὰρ ἐσθίων καὶ πείνων κρίμα ἑαυτῶ ἐσθίει καὶ πείνει μὴ διακρείνων τὸ σῶμα.

1 Cor 11:29 [Codex Ephraemi Syri Rescriptus (Grec 9) (C04) (5th century)]

1 Cor 11:29 [Codex Claromontanus (Grec 107) (D06) (5th century)]


Critical Apparatus :




A Textual Commentary On 1 Corinthians 11:29

(a) ἀναξίως in 1 Cor. 11:29 might have been inserted to modify statements that seemed too strong. (Scrivener)

(b) The difficulty felt as to a passage in the form presented in the most ancient authorities, when arising solely from the mode in which such a passage has been traditionally apprehended, is well illustrated by 1 Cor. xi. 29, where the oldest copies read, ο γὰρ ἐσθίων καὶ πίνων κριμα ἑαυτῷ ἐσθίει καὶ πίνει, μὴ διακρίνων τὸ σῶμα, without ἀναξίως after πίνων, or τοῦ κυρίου after τὸ σῶμα. A great difficulty has been raised as to the former non-insertion, as if it involved some unprecedented ellipsis of αδοκιμαστως, or some such word, or as if the verse would thus affirm absolutely of him who eateth and drinketh, that he doth eat and drink judgment unto himself, not discerning the body [of the Lord]. But let the words be taken just as a schoolboy would be told to construe them if they occurred in some common book, and then all notion of difficulty, harshness, and ellipsis, vanishes at once. Μὴ διακρίνων must be taken with the nominative before the verb, and then we get the meaning plainly enough, “He that eateth and drinketh not discerning the [Lord’s] body, eateth and drinketh judgment to himself.” All this would be too obvious to require its being pointed out, had it not been that very learned men have stumbled at this very sentence, and raised a difficulty where none really exists.

(S.P. Tregelles, An Account of the Printed Text of the Greek New Testament, pp. 203-204)


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