INTRODUCTION
The Byzantine Text
The Byzantine text is the historically dominant form of the Greek New Testament. Consequently, when Erasmus prepared his first edition of the Greek New Testament using eight manuscripts, it is not surprising that the manuscripts he used were mostly Byzantine. However, one manuscript (GA 1) was not Byzantine in the Gospels, and two other manuscripts (GA 2 and GA 4) were only marginally Byzantine for certain books. As a result, although the edition Erasmus produced was mostly Byzantine, there were many non-Byzantine readings sprinkled throughout. After publishing his first edition in 1516, Erasmus went on to produce four more editions of his text. Other editors, including Stephanus, Beza, the Elzevirs, and Scrivener, later made very minor revisions to the text, resulting in what came to be known as the Textus Receptus (received text). Although the Textus Receptus was not a good representative of the Byzantine text, it became the dominant form of the printed Greek New Testament from the early sixteenth century to the late nineteenth century.
In 1881, however, the Textus Receptus was effectively supplanted by Westcott and Hort's Greek New Testament,* particularly in academic circles. Westcott and Hort prepared their Greek text on the assumption that there was a recension of the Byzantine text in the fourth century that became the basis for all subsequent Byzantine manuscripts. Based on this assumption, Westcott and Hort dismissed the overwhelming majority of Byzantine manuscripts as originating from a single formal recension source, removing them from the equation, so that they could give preference to a small handful of manuscripts, particularly Codex Vaticanus (B) and Codex Sinaiticus (ℵ). Although the assumption of a fourth century recension has now been largely discredited due to a complete lack of evidence, Westcott and Hort's preference for a small handful of manuscripts has endured, and the modern critical editions of Nestle-Aland and UBS have become the standard Greek text accepted in academic circles today.
Yet there is a critical flaw in the underlying methodology of the reasoned eclecticism that is practiced in the editions of Nestle-Aland and UBS. When the text-critical decisions of the editors of Nestle-Aland and UBS (and other similar editions) are considered over the course of a few verses (and sometimes over the course of only one verse), it is often the case that the resulting text as a whole has no support in any Greek manuscript, ancient translation, or quotation from the church fathers; rather, it is a conjectural text. This critical flaw of the modern eclectic approach has never been adequately addressed by its proponents. For this reason and others, some prefer the Byzantine text, which is based on the overwhelming majority of Greek manuscripts.
Due to the shortcomings of modern critical texts as well as the Textus Receptus, the Byzantine Text Version has been translated from The Text-Critical Greek New Testament. On average,† when there are variants among Greek manuscripts, the Byzantine text supported by 96% of the Greek manuscripts in the Gospels and 90% of the Greek manuscripts in Acts and the Epistles.‡ These Byzantine manuscripts, which number in the low thousands, represent many individual streams of transmission. And while they are generally later in date, they were all copied from earlier manuscripts of the same text type. Even Westcott and Hort acknowledge that the Byzantine text dates at least as far back as the fourth century, which is contemporaneous with Codex Vaticanus (B) and Codex Sinaiticus (ℵ). Thus the Byzantine textform is ancient, highly uniform, and well attested by a variety of independent streams of transmission. Therefore it has a strong claim toward being the original text of the New Testament.
Translation Philosophy
The Byzantine Text Version follows an “optimal equivalence” philosophy of translation, employing a literary style that is reminiscent of the Tyndale-King James legacy while flowing smoothly and naturally in modern English. Within the framework of an “optimal equivalence” philosophy, it is often possible to achieve a clear and natural translation while following an “essentially literal” or “word-for-word” approach. There are occasions, however, when a “word-for-word” approach would result in renderings that are unclear, unnatural, confusing, and/or misleading. In such instances the Byzantine Text Version employs a more dynamic approach. Usually this requires only minor adjustments to make the translation conform to natural English usage and style. At times, however, a “thought-for-thought” translation is required to avoid confusing or misleading the reader. For example, an “essentially literal” rendering of Romans 14:22 would read, “Do yoʋ§ have faith? Have it privately before God.” Although this translation would be clear and natural English, it could potentially mislead the reader into thinking that a person should not share his or her faith with others. As a result, Romans 14:22 has been rendered, “Do yoʋ have a firm belief about these things? Have it privately before God.” Another example is 1 Timothy 4:13, in which Paul literally tells Timothy to “give attention to reading.” A literal translation makes it sound like Paul is advising Timothy to read more books, but in reality he is advising him not to neglect the public reading of Scripture. As a result, the Greek has been rendered, “give attention to the public reading of Scripture.”
Matters of Orthography
The translation of 1 Timothy 4:13 serves as a good example that it is sometimes necessary to add words in English that are not present in the Greek. In adding such words in the Byzantine Text Version, every effort has been made to avoid introducing a high degree of interpretation into the text, focusing instead on smoothing out the English and avoiding renderings that would confuse or mislead the reader. The practice of italicizing words that are added in English to give clarity to the Greek has not been employed in this translation. While there are some advantages to italicizing (or otherwise marking) words that have been added in English, there are some disadvantages as well. First, no English translation carries out this practice thoroughly and consistently; in particular, many articles are not italicized when they are added in English translation. Furthermore, if this practice were to be carried out thoroughly and consistently, the resultant text would be littered with italicized words, creating a visual distraction. Second, there is no practical way of indicating which Greek words have been left untranslated, leaving the impression that, although some words have been added in English, no words have been left untranslated, which is not the case for any English translation. Third, in modern English the use of italics implies emphasis, and it is awkward when relatively minor words seem to be emphasized. It would make more sense to put such words in brackets, but that would be quite distracting visually. Consequently, words that have been added in English are not marked in the Byzantine Text Version.
Although words that have been added in English are not marked, the difference between second person singular and second person plural is marked. One of the greatest advantages of archaic translations like the King James Version is the ability to differentiate between second person singular and second person plural by the use of archaic pronouns such as thou and ye. In order to maintain these distinctions, the Byzantine Text Version differentiates between second person singular and second person plural by using an alternate letter (ʋ) in second person singular pronouns. Consequently, the words yoʋ, yoʋr, and yoʋrs indicate second person singular, while the words you, your, and yours indicate second person plural. The casual reader will barely notice the difference, while the careful reader will be able to discern whether the pronoun is singular or plural.
Gender Language
The problem of gender in language is primarily a linguistic one. Both Greek and English lack a third person singular pronoun that is neutral with reference to the gender of a person. The closest that English has is the word they, but this term is generally awkward as a third person singular pronoun, often implying plurality. When a third person singular pronoun refers to a specific individual, it can often be translated in a more specific way, such as the man, the woman, the child, or the one. However, such renderings become more difficult when referring to any person in general. Traditionally, both Greek and English have used the third person singular masculine pronoun to refer to a person in general (whether male or female). This traditional practice is maintained in the Byzantine Text Version when it is not feasible or natural to use a more specific rendering.
The Greek word anthropos often refers to a human being or person or humanity in general, rather than to a male person. Consequently, when referring to an individual or individuals the word anthropos is generally translated as person, people, or others unless it clearly refers to a male or males, in which case it is translated as man or men. However, when referring to humanity as a whole or human beings in contrast to God, the word anthropos is generally translated as man, men, or mankind. This is due to stylistic purposes as alternate renderings such as person, people, human, human being, humanity, and humankind can be awkward in these contexts.* Modern English dictionaries list human being as one of the definitions of man, and that is often the sense in which it is used in this translation. While the word man is often used to translate anthropos, masculine adjectives that refer to a type of person in general are usually translated with person rather than man, for example, a righteous person rather than a righteous man. But if the adjective is clearly describing a male, the word man is used instead of person.
The Greek term adelphoi presents another challenge in English translation as it can refer either specifically to brothers or more generally to brothers and sisters. Here the book of Acts is a helpful guide as the term andres adelphoi is used thirteen times. This term literally means men brothers, and it seems to favor interpreting adelphoi as referring primarily to brothers rather than to brothers and sisters. While modern English-speaking cultures may frown upon the exclusion of women in the terms of address used by the apostles, the task of translation should not superimpose modern cultural norms on ancient texts. Thus the Byzantine Text Version translates adelphoi as brothers. Nevertheless, the reader should keep in mind that, from a purely grammatical perspective, brothers can also be translated as brothers and sisters (except for the thirteen times andres adelphoi is used in Acts).
The translation of the word uioi as sons, even when it refers to a group of men and women, also requires some explanation. In biblical cultures, it was primarily the sons who had the rights of inheritance. Thus when the New Testament refers to Christian believers as sons, it carries the connotation that they are heirs who will receive an inheritance (see Galatians 4:7). So when females are referred to as sons, they are designated as fellow recipients of the inheritance. Thus it is actually a progressive notion, which elevates the status of women as heirs of the promises of God. To translate the Greek as children instead of sons would detract from that point. Consequently, the Byzantine Text Version usually translates the Greek word uioi as sons. One notable exception is Luke 20:34, where it would be awkward to translate uioi as sons because sons are not “given in marriage.” Consequently, the word uioi is translated as people in Luke 20:34.
Colophons
Many Greek manuscripts include interesting scribal notes in the colophons of the Gospels and Pauline epistles. In the Gospels these notes give the date of publication. In the Pauline epistles they give details about the place of authorship, who delivered the epistle, and, in the pastoral epistles, details about the recipient. Because these are scribal notes and not the sacred text itself, they should not be considered infallible. However, most readers do not even realize that these notes exist, especially in the Gospels. Consequently, the colophons are included as footnotes in this edition to allow readers to easily access and evaluate them.
The Text-Critical English New Testament
The Text-Critical English New Testament is an edition of the Byzantine Text Version that documents translatable differences† found in the editions of the Greek New Testament listed below. The editions are listed in the footnotes only when they differ in English translation from the base text of The Text-Critical Greek New Testament. If a particular edition is not listed in a footnote, it means that it agrees with the English translation of the base text of The Text-Critical Greek New Testament.

ANT | Greek New Testament of the Ecumenical Patriarchate of Constantinople, edited by Basileios Antoniades (1904)
CT | Critical Text (This designation is used when NA, SBL, TH, and WH are all in agreement.)
HF | Hodges and Farstad, The Greek New Testament According to the Majority Text, 2nd edition (1985)
MSS | Manuscripts (This designation is used to cite readings supported by at least 5% of manuscripts when the reading is not found in any edition. This designation is used only for variant units in which an edition differs from the main Greek text. It is not used independently.)
NA | Nestle-Aland, 29th edition (2026)
PCK | Wilbur Pickering, The Greek New Testament According to Family 35, 3rd edition (2020)
RP | Robinson and Pierpont, The New Testament in the Original Greek (2018)
SBL | SBL Greek New Testament (2010)
SCR | Scrivener's Textus Receptus, 1st edition (1881)
ST | Stephanus' Textus Receptus, 3rd edition (1550)
TH | The Greek New Testament, Produced at Tyndale House, Cambridge (2017)
TR | Textus Receptus (This designation is used when SCR and ST are in agreement.)
WH | Westcott-Hort (1881)

The Textus Receptus
While it is common to refer to the Textus Receptus as a single entity, in reality there are various editions of the Textus Receptus, which all differ from one another. Although Erasmus was the first to publish what became known as the Textus Receptus, it was Robert Estienne (Stephanus) who came to shape the text as we know it today. Stephanus' third edition (published in 1550 and known as Editio Regia or the “Royal Edition”) is a splendid masterpiece of typographical skill. It was also the first printed edition of the Greek New Testament to include text-critical notes in the margins. Modifying Stephanus' text, Theodore Beza published five editions of the Textus Receptus. His fifth edition (published in 1598) was one of the primary source texts of the Greek New Testament used by the translators of the King James Version. At times, however, the King James Version deviates from Beza's fifth edition. Seeking to recreate the Greek text underlying the New Testament translation of the King James Version, Scrivener modified Beza's fifth edition with readings from various editions of the Textus Receptus that the King James translators would have had at their disposal. Scrivener published his modification of Beza's fifth edition in 1881. When people think about the Textus Receptus today, they think primarily of Stephanus' 1550 edition and/or Scrivener's 1881 edition.
Editions of the Critical Text
Westcott and Hort published their Greek New Testament in 1881, basing their text-critical decisions on the possibility that a majority of manuscripts could descend from a single formal recension source and thus should not necessarily be preferred as correct. Although they never proved this possibility from the actual manuscript evidence, their theory paved the way for future editions of the critical text. Following in the footsteps of Westcott and Hort, the Nestle-Aland editions have become the standard Greek text in most academic circles today. Closely aligned with the Nestle-Aland editions is the Editio Critica Maior, which thus far has only published Mark, Acts, the Catholic Epistles, and Revelation. The Editio Critica Maior is unique in the sense that it uses a split guiding line for hundreds of readings. This means that, in many instances, there is no single base text. When compared to the twenty-seventh edition of Nestle-Aland, the changes introduced in the Editio Critica Maior at times move in the direction of the Byzantine Text. Another modern critical text that presents slightly different readings is the SBL Greek New Testament, edited by Michael Holmes. Following the same general methodology as the editors of Nestle-Aland, Holmes differs from Nestle-Aland in over six hundred places, providing an alternate perspective within the eclectic tradition. A fourth critical text that presents slightly different readings is The Greek New Testament, Produced at Tyndale House, Cambridge, which its editors say is rooted in the earliest manuscripts and relies upon the study of scribal habits to inform text-critical decisions.
Modern Editions of the Byzantine Text
Although the Byzantine text is quite stable for the vast majority of the New Testament, in the Pericope Adulterae (John 7:53–8:11) and the book of Revelation the degree of variation among Byzantine manuscripts increases significantly. Partly in response to this high degree of variation in the Pericope Adulterae and the book of Revelation, Wilbur Pickering published The Greek New Testament according to Family 35. Family 35 (also known as Kr) is a large family of highly uniform manuscripts within the Byzantine text tradition. It is the only family of manuscripts that has a demonstrable archetype for every book of the New Testament. This means that, even in the Pericope Adulterae and the book of Revelation, there is little question as to the reading of Family 35. Many, however, argue that the high level of uniformity among manuscripts in Family 35 is the result of a systematic recension. Whatever the case may be, the readings of Family 35 at times represent fewer than 20% of extant Greek manuscripts, and there are no extant manuscripts for this family prior to the eleventh century. Nevertheless, Pickering's edition provides important documentation of a large but late family within the Byzantine text tradition.
In addition to the Textus Receptus and Family 35, the present volume also documents variants found in The Greek New Testament According to the Majority Text, edited by Zane Hodges and Arthur Farstad, and The New Testament According to the Original Greek: Byzantine Textform 2018, edited by William Pierpont and Maurice Robinson. Both of these editions rely heavily on the work of Von Soden, who has since been proven unreliable in determining the Byzantine text.
The Greek New Testament of the Ecumenical Patriarchate of Constantinople, edited by Basileios Antoniades, provides one further witness to the Byzantine text family. This edition relies more heavily on readings found in Greek lectionaries than any other edition of the Greek New Testament. At times it includes readings with very little support among Greek manuscripts. Many of these readings are printed in small type in the 1904 and 1912 editions to indicate doubt on the part of the editor as to their originality. This text, also known as the Patriarchal Text, is used in the Greek-speaking Orthodox Churches.
Manuscript Percentages
Manuscript percentages are taken from The Text-Critical Greek New Testament. When variant readings have the same English translation, their percentages are combined.
* : The New Testament in the Original Greek American ed. (New York: Harper & Brothers, 1881). † : Here the word average refers to the median rather than the mean. ‡ : The Pericope Adulterae (John 7:53–8:11) and the book of Revelation are special cases in which the Byzantine Greek manuscripts are divided. § : The alternate letter (ʋ) is used to indicate second person singular as explained below in the section called Matters of Orthography. * : Nevertheless, the term human is used when it sounds more natural than man, men, or mankind. † : Some minor differences that would be apparent in a strictly literal translation are not apparent in the Byzantine Text Version due to the “optimal equivalence” philosophy of translation. When there is no clearcut distinction in translation, minor differences involving word order, phrasing, conjunctions, articles, prepositions, and the like are generally ignored. Because an “optimal equivalence” translation often requires the use of actual names or referents in place of pronouns, textual differences involving the use of names or referents as opposed to pronouns are also generally ignored unless the specific referent would not be entirely clear from the pronoun alone (as in Matthew 28:6 where Jesus would be the more obvious referent, rather than the Lord). Variant spellings of proper names are footnoted only for names that are relatively obscure. Variant readings are usually translated using the same philosophy of “optimal equivalence” employed in the main text. However, when editors “follow the harder reading,” it is sometimes necessary to use a more literal translation.