TEX REC

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AcronymDefinition
TEX RECTextus Receptus (the Received Text)
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Likely produced between the tenth and fifteenth centuries and finally printed in 1633 by the brothers Bonaventure and Abraham Elzivir of the Netherlands, the Textus Receptus, which underlies the modern King James version (KJV, 1611), consists of an amalgam of the Byzantine family of texts.
(32) Opposition on behalf of an ecclesiology more in line with Vatican I, subse quent papal teaching, and Mystici Corporis reappeared in debates on the textus receptus following Paul VI's address on September 29, 1963.
The method also succeeded in subverting the generalized acquiescence to any text transmitted by mere force of tradition--the so-called textus receptus ('received text').
The Textus Receptus used in the Middle Ages included the books of the Greek translation, such as Baruch or the Books of Maccabees: at the Reformation, these were excluded by the Reformers, despite their undoubted antiquity.
The general picture that emerges is that of Bussi's edition as the dominant influence on the formation of the textus receptus, at the same time, however, there was a considerable amount of contamination which resulted from the frequent adoption of uncommon readings found in other printed editions or manuscripts.
We have to rid ourselves of prejudices towards this science, of an attitude virtually regarding the sacred text as having fallen from heaven in the very form in which it is been found in the textus receptus and has been transmitted in the synodal translation.
The textus receptus is: "Moses received the Torah at Sinai who handed it on to Joshua; Joshua handed it on to the elders, and from the elders to the men of the Great Assembly." (76) In his version of Aboth 1.1, Sigonio replaced the last group in the chain of transmission with "scribes." (77)
The editions derived from it, such as those published at Leiden (1624, 1633), were adopted by the Protestant churches: they presented the textus receptus. Some later editions then began to assemble variants at the foot of the page, thus providing evidence of reference to manuscripts as a documentary source to improve the traditional text and leading to some degree of destabilization of authority.
As Bruce Metzger aptly notes in his evaluation of this reversal of evidence: 'As would be expected from such a procedure, here and there in Erasmus' self-made Greek text are readings which have never been found in any known Greek manuscript -- but which are still perpetuated today in printings of the so-called Textus Receptus of the Greek New Testament'.[12] The most notorious of Erasmus's Greek 'inventions' is undoubtedly the Comma Johanneum, the Trinitarian statement in i John 7-8 (King James Version), which was lacking in all Greek manuscripts.
The major part of the volume is given to the collation of these papyri against the Textus Receptus as represented in Lloyd's reprint of 1873, the collating base of the two volumes of the Gospel according to St Luke (Oxford University Press, 1984, 1987).
Johnson's actual practice in collating early texts falls short of the standard he set in the Preface: his collations are often only perfunctory, and he still used the most recent textus receptus for his copytext rather than going back to the early quartos and folio themselves.(9) Such developments had to await the more painstaking work of Malone.
The expression is curious, and has apparently led at least one scholar to emend.(6) But, in the first place, if we begin emending away curious expressions in Lycophron there will be little indeed left of the textus receptus. In the second place, we can explain Lycophron's choice of vocabulary as aiming at an etymological jeu.