Matthew 1:18

Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν·  μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ· πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου.

Now the birth of Jesus Christ was as follows: when his mother Mary was betrothed to Joseph, before they had cohabited, she was found to be with child by the Holy Spirit.

Matt 1:18 [Textus Receptus (Elzevir) (1624)]
Τοῦ δὲ Ἰησοῦ Χριστοῦγέννησις οὕτως ἠν. Μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν συνελθεῖν αὐτούς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου.

MSS: E, M (f22rc1), Ω, 7, 8, 10 (f8r-v), 11, 12, 18, 27, 33, 34, 35, 36, 46, 127, 157 (f22v), 185, 556, 699, 892 (21r-v), 1152 (f6r-v), 1203, 2603?

Matt 1:18 [Papyrus 1 (Ƿ1) (3rd century)]
του δε IY XY η γενεσις ουτως ην μνηστε(.)θεισης της μητρος αυτου Μα[…]α(.) τω (Ιω)σηφ πριν η συν[ε]λθε[ι]ν αυ[το]υ[ς] ευρε[θη] εν γαστρι εχουσ[α] .. …. …..

Matt 1:18 [Codex Sinaiticus (א or 01) (4th century)]
Tου δε IY ΧY η γενεσις ὁυτως ην μνησστευθισης της μητρος αυτου Μαριας τω Ἰωσηφ πρὶν η συνελθιν αυτους ἑυρέθη εν γαστρι εχουσα εκ πνς αγιου

Matt 1:18 [Codex Vaticanus Graecus 1209 (B03) (4th century)]
Tου δε XY IY η γενεσις ουτως ην μνηστευθεισης της μητρος αυτου Μαριας τω Iωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνς αγιου

Matt 1:18 [Codex Ephraemi Syri Rescriptus (C04) (5th century)]
Tου δε IY XY η γενησεις ουτως ην· μνηστευθισης της μρς αυτου Mαριας τω Iωσηφ· πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνς αγιου ·

Matt 1:18 [Codex Basilensis (E07) (8th century)]4v
Του δε IY XY η γεννησις· ουτως ην· μνηστευθεισης γαρ της μρς αυτου Μαρίας τω Ϊωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνς αγιου·

Matt 1:18 [Codex Cyprius (Grec 63) (K017) (9th century)]15r
τοῦ δὲ IY XY ἡ γένΝησις οὕτως, ἠν· μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῶ Ιωσὴφ· πρὶν ὶ συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα· ἐκ πνς ἁγίου·

Matt 1:18 [Codex Regius (Grec 62) (L019) (8th century)]5rc2
Τοῦ δὲ ΙΥ ΧΥ ἡ γεννησις οὕτως ἦν· μνηστευθήσις γὰρ τῆς μρς αὐτοῦ, Μαρίας τῶ Ϊωσήφ· πρὶν ί συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρι ἔχουσα, ἐκ πνς ἁγίου·

Matt 1:18 [Codex Washingtonianus (W032) (5th century)]
Tου δε IY η γενεσεις ουτως ην μνηστευθεισης γαρ της μητρος αυτου Mαριας τω Ϊωσηφʼ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνς αγιου

Matt 1:18  [Codex Dublinensis Rescriptus (Z035) (6th century)]
Tου δε Iησου Xριστου η γενησις ουτως ην μνηστευθεισης της μητρος αυτου μαριας τω Iωσηφ πριν συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου

Matt 1:18 [Codex Sangallensis 48 (Δ037) (9th century)]22
Του δε IY XY· η γενεσις· ουτως ην· μνηστευθεισης γαρ της· μητρος· αυτου μαριας· τω· ῑωσηφ πριν η συλθειν αυτους ευρεθη εν γαστρι εχουσα· εκ· πνς· αγιου·

Matt 1:18 [Codex Purpureus Rossanensis (Σ042) (6th century)]23
του δε IY XY  η γενεσις ουτως ην· μνηστευθεισης γαρ της μητρος αυτου Μαριας τω Ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου·

Matt 1:18 [Minuscule 1 (12th century)]161v ***6
τοῦ δὲ ιυ χυγενεσις οὕτως ἦν· μνηστευθείσης γαρ της μρς αὐτοῦ μαρίας τω ἰωσὴφ· πριν ἢ συνελθεῖν αὐτοὺς. ἠυρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 2 (11th century)]3r
Τοῦ δὲ ιυχυγένησις οὕτως ἠν· μνηστευθήσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσήφ· πρὶν ἢ συνελθὴν αὐτούς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνσ ἁγίου·

Matt 1:18 [Minuscule 8 (Gr. 49) (11th century)]19rc1
τοῦ δὲ ἰ χ ἡ γένΝησις οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσὴφ. πρὶν ἢ συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνc ἁγίου.

MSS: 8, 1152 (f6r-v)

Matt 1:18 [Minuscule 9 (Gr. 83) (1167)]9v
Τοῦ δὲ ι χγέννησις οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ΐωσήφ· πρὶν ἢ συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνc ἁγίου·

Matt 1:18 [Minuscule 43 (8409) (11th century)]13r
τοῦ δὲ ἰυ χυγέννησις οὕτως ἦν· Μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσήφ· πρὶν ἢ συνελθεῖν αὐτούς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνσ ἁγίου·

Matt 1:18 [Minuscule 44 (Add MS 4949) (12th century)]14v-15r
Του δε ιυ χυ η γενησις ουτως ην μνηστευθεισης γαρ της μρς αυτου μαριας τω ιωσηφ· πριν η συνελθειν αυτους. ευρεθη εν γαστρι εχουσα εκ πνς αγιου·

Matt 1:18 [Minuscule 57 (12th century)]3v
τȣ δὲ χγέννησις οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτȣ μᾱρί{ας} τῶ ἰωσήφ· πρὶν ἢ συνελθ{εῖν} αὐτ{ούς}, εὑρέθη ἐν γαστρὶ ἔχȣσα ἐκ πνc ἁγ{ίου}·

* ȣ = οῦ    |   {ας}, {εῖν},{ούς},{ίου} = Greek ligatures  ȣ = οῦ    |   ȣ = ου

Matt 1:18 [Minuscule 65 (11th century)]7v
Τοῦ δὲ ἰῦ χῦ ἡ γέννησις. ȣτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσὴφ πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνσ ἁγίȣ

Matt 1:18 [Minuscule 72 (11th century)]5r-v
τοῦ δὲ ιυ χυγένΝησις. οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσήφ. πρὶν ἢ συνελθεῖν αὐτούς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνσ ἁγίου·

Matt 1:18 [Minuscule 83 (11th century)]34
του δε ιυ χυ η γεννηCσις, ουτως ην· μνηστευθεισης γαρ της μρς αυτου μαριας τῳ ιωσηφ· πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνς αγιου·

Matt 1:18 [Minuscule 109 (1326)]27r
Τοῦ δὲ χυ ἡ γέννησις οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῷ ἰωσήφ· πρὶν͵ ἢ συνελθεῖν αὐτοὺς͵ εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνc ἁγίου.

Matt 1:18 [Minuscule 113 (11th century)]27r-v
τοῦ δὲ ἰῦ χῦ γέννησϊς, οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσήφ. πρὶν ἢ συνελθεῖν αὐτούς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνσ ἁγίου·

Matt 1:18 [Minuscule 116 (12th century)]16r
τοῦ Δχ ἡ γέννησις. οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρί{ας} τῶ ἰωσὴφ· πρὶν ἢ συνελθεῖν αὐτȣς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνcʹ ἁγίου·

Matt 1:18 [Minuscule 182 (12th century)]2r
τοῦ δὲ ἰ χ γέννησις, οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ΐωσὴφ, πρϊν ὴ συνελθεῖν αὐτούς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνc ἁγίου·

Matt 1:18 [Minuscule 186 (11th century)]19r
τοῦ δὲ ἰ χγέννησις οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῷ ἰωσήφ. πρὶν ἢ συνελθεῖν αὐτούς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνσ ἁγίου·

Matt 1:18 [Minuscule 198 (13th century)]8b
Τȣ δὲ χγέννησις, οὕτως ἦν· μνηστευθείσης γὰρ τ{ῆς} μρς αὐτοῦ μαρίας τῶ ἰῶσὴφ πρὶν ἢ συνελθεῖν αὐτ{οὺς} εὑρέθη ἐν γαστρὶ ἔχȣσα ἐκ πνσʹ ἁγίου·

Matt 1:18 [Minuscule 200 (11th century)]25c2-26c1
τοῦ δὲ υ Χυγέννησις οὕτως ἠν· μνηστευθείσης {γὰρ} τῆς μρς αὐτοῦ μαρίας τῷ ἰωσήφ· πρὶν͵ ἢ συνελθεῖν αὐτούς͵ εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 201 (11th century)]11rc1-2
Του δε ιυ χυ η γεννησις, ουτως ην· μνηστευθεισης γαρ της μρς αυτȣ μαριας τω ιωσηφ, πρϊν η σϋνελθειν αυτȣς ευρεθη εν γαστρι εχουσα εκ πνς αγιου·

Matt 1:18 [Minuscule 272 (11th century)]6r
Τοῦ δὲ ιυ χυγέννησις οὕτως ἠν. μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσήφ· πρὶν ἢ συνελθεῖν αὐτούς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνσ ἁγίου·

Matt 1:18 [Minuscule 276 (Gr. 81) (1092)]15r
Τοῦ δὲ χγέννησις οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μᾱρίας τῷ ἰωσὴφ. πρὶν ἢ συνελθεῖν αὐτοὺς. εὑρέθη ἐν γαστρὶ ἔχουσα, ἐκ πνσʹ ἁγίου.

Matt 1:18 [Minuscule 365 (12th century)]30-31
τοῦ δὲ χῦγέννησις͵ οὕΤως ἦν. μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῷ ἰωσὴφ· πρὶν ἢ συνελθεῖν αὐτοὺς (εὑρέθη ἐν γαστρὶ ἔχουσα) ἐκ πνς ἁγίου:

* () = ink faded – can’t be read

Matt 1:18 [Minuscule 422 (Gr. 210) (11th century)]23c1
Τοῦ δὲ ἰυ χυγένησης οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρΐας τῶ ϊὡσὴφ· πρὶν ἢ συνελθεῖν αὐτούς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου:+

Matt 1:18 [Minuscule 438 (12th century)]14r-v
Του δε ἰυ χυ η γεννησις͵ ουτως ην. μνηστευθεισης γαρ της μρς αυτου μαρίας τω ἰωσηφ͵ πριν η συνελθειν αυτους͵ ευρεθη εν γαστρι εχουσα εκ πνς αγϊου·

Matt 1:18 [Minuscule 439 (1159)]10rc1-2
Τοῦ δὲ χγέννησις οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτούς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Miniscule 449 (13th century)]6r
τοῦ δὲ χγένησϊς, οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μᾱρϊ{ας} τῷ ϊωσήφ. πρϊν συνελθ{εῖν} αὐτοὺς, εὑρέθη ἐν γαστρϊ ἔχȣσα ἐκ πνς ἁγΐου·

* {ας} | {εῖν} = Greek ligature

Matt 1:18 [Minuscule 476 (11th century)]8v-9r
Τοῦ δὲ ιυ χυγέννησις. οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῷ ἰωσήφ· πρ ἢ συνελθεῖν αὐτοὺς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 478 (10th century)]9r
Τοῦ δὲ ιυ χυγέννησις. οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ϊωσήφ· πρὶν ἢ συνελθεῖν αὐτοὺς: εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 490 (11th century)]9rc1
Τοῦ δὲ χγέννησις οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσήφ· πρὶν ἢ συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 491 (11th century)]5v
τοῦ δὲ ιυ Χυγέννησις οὕτως ἠν, μνηστευθείσης γὰρ τῆς μρς αὐτȣοῦ μαρίας τῶ ἰωσήφ, πρὶν ἢ συνελθεῖν αὐΤούς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 500 (13th century)]10r
τοῦ δὲ ἰῦ χῦγέννησϊς οὕτως ν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσὴφ πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίȣ·

Matt 1:18 [Minuscule 504 (1033)]12r-v
τοῦ δὲ υ χυγέννησις͵ Ὅυτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῷ ἰωσήφ· πρὶν ἢ συνελθεῖν αὐτοὺς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 543 (12th century)]1bc1-2
Τοῦ δὲ ιυ χυγέννησις οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτούς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 560 (11th century)]30v
Τοῦ δὲ χγέννησις οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας. τῶ ἰωσήφ· πρὶν ἢ συνελθεῖν αὐτούς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 652 (10th century)]58
τοῦ δὲ ιυ χυ ἡ γέννησις. οὕτως ἠν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσὴφ· πρὶν ἢ συνελθεῖν αὐτούς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου.

* με = different hand & ink

Matt 1:18 [Minuscule 688 (1179)]13vc2
Τοῦ δὲ χγέννησις, οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ἰωσήφ. πρὶν ἢ (συν)ελθεῖν αὐτοὺς· εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

(συν) = smudged

Matt 1:18 [Minuscule 1424 (10th Century)]8v
Τοῦ δὲ ιυ χυγέννησις. οὕτως ἠν· μνηστευθήσης γὰρ τῆς μρς αὐτοῦ μαρίας τῶ ϊωσὴφ· πρὶν ἢ σὺνελθεῖν αὐτούς. εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνς ἁγίου·

Matt 1:18 [Minuscule 2561 (11th century)]11b
Τοῦ δὲ ιυ χῦ ἡ γέννησις. οὕτως ἦν· μνηστευθείσης γὰρ τῆς μρς αὐτοῦ μαρίας τῷ ἰωσήφ· πρὶν συνελθεῖν αὐτούς. εὑρέθη ἐν γαστρὶ ἔχȣσα. ἐκ πνς ἁγίου·

Matt 1:18 [Peshitta]
ܝܰܠܕ݁ܶܗ ܕ݁ܶܝܢ ܕ݁ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ ܗܳܟ݂ܰܢܳܐ ܗܘܳܐ ܟ݁ܰܕ݂ ܡܟ݂ܺܝܪܳܐ ܗ݈ܘܳܬ݂ ܡܰܪܝܰܡ ܐܶܡܶܗ ܠܝܰܘܣܶܦ݂ ܥܰܕ݂ܠܳܐ ܢܶܫܬ݁ܰܘܬ݁ܦ݂ܽܘܢ ܐܶܫܬ݁ܰܟ݂ܚܰܬ݂ ܒ݁ܰܛܢܳܐ ܡܶܢ ܪܽܘܚܳܐ ܕ݁ܩܽܘܕ݂ܫܳܐ܂

Matt 1:18 [Old Syriac Curetonian (Codex Curetonianus Syriacus syc)]
ܝܠܕܗ ܕܝܢ ܕܡܫܝܚܐ ܗܟܢܐ ܗܘܐ܂ ܟܕ ܡܟܝܪܐ ܗܘܬ ܡܪܝܡ ܐܡܗ ܠܝܘܣܦ܂ ܟܕ ܠܐ ܢܬܩܪܒܘܢ ܚܕ ܠܘܬ ܚܕ܂ ܐܫܬܟܚܬ ܒܛܢܐ ܡܢ ܪܘܚܐ ܕܩܘܕܫܐ܂

Matt 1:18 [Old Syriac Sinaitic (Codex Sinaiticus Syriacus sys)]
ܝܠܕܗ ܕܝܢ ܕܡܫܝܚܐ ܗܟܢܐ ܗܘܐ ܟܕ ܡܟܝܪܐ ܗܘܬ ܡܪܝܡ ܐܡܗ ܠܝܘܣܦ ܟܕ ܠܐ ܢܬܩܪܒܘܢ ܚܕ ܠܘܬ ܚܕ ܐܫܬܟܚܬ ܒܛܢܐ ܡܢ ܪܘܚܐ ܕܩܘܕܫܐ

Matt 1:18 [Philoxenian (syrph)]
ܕܝܫܘܥ ܕܝܢ ܡܫܝܚܐ ܗܘܝܐ ܗܟܢܐ ܐܝܬܘܗܝ ܗܘܐ. ܟܕ ܡܟܝܪܐ ܗܘܬ ܡܐܪܝܐܣ ܐܡܐ ܕܝܠܗ ܠܝܘܣܦ: ܡܢ ܩܕܡ ܕܠܐ ܢܫܬܘܬܦܘܢ: ܐܫܬܟܚܬ ܕܐܬ ܠܗ ܟܒܪܣܐ ܡܢ ܕܘܚܐ ܡܪܝܫܐ܀

Matt 1:18 [Old Latin (Codex Vercellensis)]
Christi autem generatio sic erat. Cum desponsata esset mater eius Maria Ioseph, priusquam convenirent inventa est in utero habens de Spiritu Sancto.

Matt 1:18 [Vulgate]
Christi autem generatio sic erat cum esset desponsata mater eius Maria Ioseph antequam convenirent inventa est in utero habens de Spiritu Sancto

Critical Apparatus :

(1) δε : Ƿ1, א, B, C, E, K, L, M, S, Δ, Θ, Σ, Ω, 1, 2, 4, 7, 8, 9, 10, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 72, 83, 109, 113, 116, 127, 157, 182, 185, 186, 198, 200, 201, 230, 272, 276, 422, 438, 439, 449, 476, 478, 490, 491, 500, 501sup, 504, 543, 556, 560, 652, 688, 699, 700, 892, 1152, 1203, 1424, 1582, 2561, 2603, Majority
(2) OMIT δε : ℓ1086

(3) ιησου χριστου : Ƿ1, א, E, K, L, M, S, Z, Θ, Σ, Ω, 1, 2, 4, 7, 8, 9, 10, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 72, 83, 109, 113, 116, 127, 157, 182, 185, 186, 198, 200, 201, 230, 272, 276, 365, 422, 439, 476, 478, 490, 491, 500, 501sup, 504, 543, 556, 560, 652, 688, 699, 700, 892, 1152, 1203, 1424, 1582, 2561, 2603, ℓ1086, Majority, Peshitta (ܕ݁ܝܶܫܽܘܥ ܡܫܺܝܚܳܐ), Sahidic (ΝΙΗСΟΥС ΠΕΧΡΙСΤΟС), Bohairic (ΝΙΗС ΠΧС), Eusebius of Caesarea
(4) χριστου ιησου : B
(5) OMIT ιησου : Vulgate (Christi)
(6) OMIT χριστου : W

(7) γεννησις : E, K, L, M, Ω, 4, 7, 8, 9, 10, 11, 12, 18, 27, 33, 34, 35, 36, 43, 46, 57, 65, 72, 109, 113, 116, 127, 157?, 182, 185, 186, 198, 200, 201, 272, 276, 365, 439, 476, 478, 490, 491, 500, 501sup, 504, 543, 556, 560, 652*, 688, 699, 700, 892, 1152, 1203, 1424, 2561, 2603, ℓ1086, Majority, Peshitta (ܝܠܕܗ), Syriac Curetonian (ܝܠܕܗ), Syriac Sinaitic (ܝܠܕܗ), Irenaeus, Origen,
(8) γεννησης : 230
(9) γενεσις : Ƿ1, א, B, P, S, Z, Δ, Θ, Σ, 1, 1582, Bohairic (ϫΙΝΜΙCΙ), Eusebius of Caesarea
(10) γεννησσις : 83
(11) γενεσεις : W
(12) γενησεις : C
(13) γενησις : 2, 44, 449, 652c
(14) γενησης : 422

(15) ην : Ƿ1, א, B, C, E, K, L, M, S, Δ, Σ, Ω, 1, 2, 4, 7, 8, 9, 10, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 72, 83, 109, 113, 116, 127, 157, 182, 185, 186, 198, 200, 201, 230, 272, 276, 422, 438, 439, 449, 476, 478, 490, 491, 500, 501sup, 504, 543, 556, 560, 652, 688, 699, 700, 892, 1152, 1203, 1424, 1582, 2561, 2603, ℓ1086, Majority, Eusebius of Caesarea
(16) ιν : Θ

(17) μνηστευθεισης : Ƿ1?, B, E, K, M, S, W, Z, Δ, Σ, Ω, 1, 7, 8, 9, 10, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 72, 83, 109, 113,  116, 127, 157, 182, 185, 186, 198, 200, 201, 272, 276, 365, 422, 438, 439, 449, 476, 478, 490, 491, 500, 504, 543, 556, 560, 652, 688, 699, 700, 892, 1152, 1203, 1582, 2561, 2603, Majority
(18) μνηστευθισης : C
(19) μνησστευθισης : א
(20) μνηστευθησης : Θ, 2, 4, 1424
(21) μνηστευθησεις : 501sup
(22) μηστευθησεις : 230
(23) μνητευθησις : L*
(24) μνηστευθησις : L¹, ℓ1086

(25) γαρ : E, K, L, M, S, W, Δ, Σ, Ω, 1, 2, 4, 7, 8, 9, 10, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 72, 83, 109, 113, 116, 127, 157, 182, 185, 186, 198, 200, 201, 230, 272, 276, 365, 422, 439, 449, 476, 490, 491, 500, 501sup, 504, 543, 556, 560, 652, 688, 699, 892, 1152, 1203, 1424, 2561, 2603, Majority, Eusebius of Caesarea
(26) OMIT γαρ : Ƿ1, א, B, C, Z, 700, 1582, Peshitta, Vulgate

(27) η : Ƿ1, א, B, C, E, M, S, Δ, Σ, Ω, 1, 2, 4, 7, 8, 9, 10, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 83, 109, 113, 116, 127, 157, 182, 185, 186, 198, 200, 201, 230, 272, 276, 422, 439, 476, 478, 490, 491, 500, 501sup, 504, 543, 556, 560, 652, 688, 699, 700, 892, 1152, 1203, 1424, 1582, 2561, 2603
(28) ι : K, L, ℓ1086
(29) OMIT η : Z

(30) συνελθειν : Ƿ1, B, C, E, K, L, M, S, Z,  Σ, Ω, 1, 4, 7, 8, 9, 10, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 83, 109, 113, 116, 127, 157, 182, 185, 186, 198, 200, 201, 230, 272, 276, 422, 439, 476, 478, 490, 491, 500, 504, 543, 556, 560, 652, 688, 699, 700, 892, 1152, 1203, 1424, 1582, 2561, 2603?, ℓ1086, Majority, Eusebius of Caesarea
(31) συνελθιν : א
(32) συνελθην : 2
(33) συλθειν : Δ
(34) σελθειν : 501sup

(35) ευρεθη : Ƿ1?, א, B, C, E, K, L, M, S, Δ, Σ, Ω, 2, 4, 7, 8, 9, 10, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 72, 83, 109, 113, 116, 127, 157, 182, 185, 186, 198, 200, 201, 230, 272, 276, 422, 438, 439, 449, 476, 478, 490, 491, 500, 501sup, 504, 543, 556, 560, 652, 688, 699, 700, 892, 1152, 1203, 1424, 2561, 2603, ℓ1086, Majority, Eusebius of Caesarea
(36) ηυρεθη : 1, 1582

 

 

Γ / Ε :

8 (f19rc1), 10 (f8r-v), 12 (f43r), 34 (f13r), 35 (f1v), 36 (f13v), 43 (f13r), 109 (f27r), 116 (f16r), 198 (f8b), 230 (f16vc2), 276 (f15r), 476 (f8v-9r), 478 (f9r), 504 (f12r-v), 560 (f30v), 699 (f1v), 1203 (f8r), 1582 (f6v)

 

 

Tischendorf 1:18 Tischendorf 1:18

 

 

Early Church Fathers

(1) Eusebius of Caesarea  (Demonstratio Evangelica, p3o8, 7, Eusebius Werke, Ivar A. Heikel)
τοῦ δὲ Ἰησοῦ Χριστοῦγένεσις οὕτως ἦν. μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.

 

 

A Textual Commentary On Matthew 1:18

(a) Τοῦ δὲ Ἰησοῦ Χριστοῦ – The Syriac, Coptic, Armenian, Ethiopic versions, Eusebius of Caesarea and majority of the MSS read Ἰησοῦ Χριστοῦ. Codex Vaticanus and Origen read Χριστοῦ Ἰησοῦ. But Irenaeus, 191, 204, and a,b, c, d Vulgate read only Χριστοῦ, which Tregelles prefers. The omission of the word arose from the variation of the position in the words Ἰησοῦ Χριστοῦ, which must have existed at a very early period, as we learn from Codex Vaticanus, which has Χριστοῦ Ἰησοῦ, a reading probably occasioned by the Ἰησοῦ being first omitted, and then brought in at a wrong place.

The Latin Version,the Curetonian-Syriac, and Irenaeus,are quoted for the omission. Giving these their fullweight, the authority both of Versions and Fathers is in excess for Ἰησοῦ Χριστοῦ

(b) Γένεσις or γέννησις? Γένεσις, as the most Hebraizing reading (= תּוֹלְדוֹת) is preferred by some scholars. Γένεσις comes from γίνομαι. It is a generic term which is said absolutely of production or origin of any kind. It is said by Clement of Alexandria (Strom. IV) to be twofold, διττὴ γὰρ ἡ γένεσις ; (1), of reproduction (γεννωμένων), and(2), of mere results (γινομένων). Γένεσις, then, is a generic term for “coming into being” and includes all special modes of production, reproduction, or origin, without defining the process of any.

As γέννησις comes from γεννάω, it is said of the actual procreation of children, as being (1) begotten by the father, and (2) borne and brought forth by the mother.

Heinrich August Wilhelm Meyer prefers γένεσις, because γέννησις might very easily arise from the frequently preceding ἐγέννησε and ἐγεννηθη, and might also appear more appropriate to the connection (partus modas). Compare Matt 2:1 and Luke 1:14. The version of the LXX frequently uses γένεσις in the sense of quicquid evenit, quicquid ad illum pertinuit, as in Gen 2:4, Gen 5:1, Gen 37:2, Num 3:1, Judith 12:18. To which may be added James 3:6, where τροχὸν τῆς γενέσεως seems to signify the course of events (W.Bowyer). In defense of γέννησις against γένεσις, see Solomon Caesar Malan’s A Plea for the Received Greek Text and for the Authorized Version of the New Testament (pp 1-25).

For γέννησις six of the most ancient uncial, and about six cursive MSS. have γένεσις, found also in Euseb. Athan. (I add Cels. ap. Origen. c. Cels. i. 28 and 58) and edited by L. and T. ; while Sch. retains γέννησις, rightly, for though internal evidence might seem to favour γένεσις, yet that were a matter of doubtful disputation, and draws two ways, since it may have arisen from the temerity of critics, and the carelessness of scribes. See Matth. Besides it were vain to contend against so overwhelming a preponderance of external authority, confirmed by, I believe, all the ancient versions. And the testimony of Fathers has in matter of this sort very little weight. That of Celsus none, since he would be likely to use γένεσις in the sense of descent, origin, as the more Classical term. The γὰρ after μνηστευθείσης has an inchoative and an epexegetic force ; as often in the N. T., Joseph., and the Class. writers. See my Lex. N. T. – For want of perceiving this, the ancient critics cancelled the word, and Lachm. followed their example.
(S. T. Bloomfield, The Greek Testament : With English Notes, vol. 1, p. 6)

(c) μνηστευθείσης γὰρ – Peshitta and Vulgate omit γὰρ. According to William Bowyer, it should be omitted in the Greek. Nothing is more common with the best Greek writers than to begin a narration with γὰρ, as we do with the word Now. The particle γὰρ in the beginning of a narration gives it force and elegance; but is particularly used, as in this place, when the writer goes on to explain farther what he had before intimated.

The particle γαρ is introductory to a circumstantial detail, due to an antecedent expression;2 the expression being in this place the word ουτως. This use of the particle being a strict Greek idiom, and its force not immediately obvious, it is not surprising that copyists have here passed it over, and versions do not represent it. (Thomas Sheldon Green)

(d) πρὶν ἢ συνελθεῖν means before they came together in one home as husband and wife, it being implied that that would not take place before marriage. συνελθεῖν might refer to sexual intercourse, so far as the meaning of the word is concerned (Josephus, Antiq. vii 9,5), but the evangelist would  not think it is necessary to state that no such intercourse had take place between the betrothed. Grammarians (vide Fritzsche) say that πρὶν ἢ is not found in ancient Attic, though often in middle Attic. (see The Expositor’s Greek New Testament, p 66)

(e)  εὑρέθη ἐν γαστρὶ ἔχουσα Rosenmuller and Kuinoel, after Olearius, take ε. ε. for ἦν ἔχουσα, i.e. εἶχε, accounting it an Hebraism, which, however, Kypke denies, alleging Joseph. Antiq. 7,7. μη βοηθεια των φίλων ευρίσκοιτο του κινδύνου διαφυγων ; also a passage of Hierocles, which, however, is not to the purpose, because there is no participle. The Hebraism, however, is questionable ; nay, the opinion of Harenburg ap. Koecher is not devoid of probability, who understands the word to denote or allude to that inspection by midwives or matrons, which, in such a case, was usual among the Jews.
(S. T. Bloomfield, Recensio 1, p. 4)

(f) In ver. 18. the common text has Τοῦ δὲ Ἰησοῦ χριστοῦ ; but ‘Ἰησοῦ is expressly stated by Irenæus (in the passage cited) not to belong to this place. And yet this word is found in every Greek MS. which is here extant. There is, however, this variation, that in B. it stands after ‘χριστοῦ instead of before ; and this weakens the supposed una nimity very considerably. It may seem as though an endeavour to investigate the genuineness of a reading not extant in Greek copies were a procedure analogous to that of determining by calculation the place and orbit of a planet, the existence of which had never been ascertained by actual observation ; and yet in each case a certain result may be obtained. The statement of Irenaeus is such as to prove the fact as to some copies, at least, in the second century. This is confirmed by the Latin copies, revised or unrevised, which agree in omitting ‘Ἰησοῦ, and also by the Curetonian Syriac, which proves that the same reading was current in the East. And though this reading cannot be shown in any Greek MS., yet it may be re garded as certain that this was in D., for it is in the Latin version of this passage in this MS. where the Latin only is extant. Nothing can be more natural than the addition of ‘Ἰησοῦ, by copyists in such a place ; but this insertion could not have been made until ‘Ἰησοῦ χριστοῦ had become a kind of compound proper name (which in the New Testament it is not), as the introduction of ‘Ἰησοῦ between the article and the adjective would otherwise be wholly anomalous. Indeed, with that collocation it would be difficult to give a gramma tical or theological exposition of the verse ; for then “the adjective does not distinguish the substantive from any other but from itself in other circumstances.” And thus with the common reading, we might be led to inquire, How was Jesus born except as the Christ?
Thus the express testimony of Irenæus to the reading τοῦ δὲ χριστοῦ is confirmed in various ways, and is amply vindicated as that which was in widely extended use in the second century. That found in B. looks like an unconscious correction from some copyist who knew intuitively that the common reading is not really Greek or true Christian doctrine. This passage affords a curious proof of the manner in which patristic readings were moulded from time to time. The quotation from Irenæus has come down to us in the old Latin version ; but Germanus of Constantinople cites it in Greek, and there Irenseus is made to quote St. Matthew in a form which he expressly repudiates.

Ver. 18. γέννησις of the common text is altogether outweighed by γένεσις, on the ground of evidence; the versions here give but little aid. γένεσις being here the true reading, we see that the application of βίβλος γενέσεως in ver. 1. cannot be limited to the genealogy.
(S. P. Tregelles, An Introduction to Textual Criticism of the New Testament, pp. 346-347)

(g) The Codex Ebnerianus, a manuscript written at the close of the fourteenth century, was once surposed to begin with Matt. i. 18. Του δε Ιησού Χριστού και γέννησις ούτως ήν, Now the birth of Jesus Christ was on this wise. But since no buok can well begin with the particle δε, now, it was concluded that in the more ancient Greek manuscripts whence the Codex Ebnerianus was copied, something preceded, viz. the genealogy, as in other Greek manuscripts. Bishop Marsh’s Michaelis, vol. iii. part ii. p. 136. And such was the fact, for this Codex itself is not defective . See above, p 220. ; also Griesbach’s Eriuerpov to his Commentarius Criticus in Græcum Matthæi Textum, 4to. Jena, 1801.
(Thomas Hartwell Horne, An Introduction to the Critical Study and Knowledge of the Holy Scriptures, vol. 4, p. 422)

(h) The search after ancient evidence may lead us very far back ; so far indeed that hardly any existing MS. goes to such antiquity in its text ; the last referred to is a passage in which only two of the MSS. contain the demonstrated ancient reading. Now, in Matt. i. 18, we know how it was read in the second century from Irenæus, who (after having previously cited the words “Christi autem generatio sic erat“) continues, “Ceterum potuerat dicere Matthæus, Jesu vero generatio sic erat ; sed prævidens Spiritus Sanctus depravatores, et præmuniens contra fraudulentiam eorum, per Matthæum ait : Christi autem generatio sic erat.” (C. H. lib. iij. 16. 2.) This is given in proof that Jesus and Christ are one and the same person, and that Jesus cannot be said to be the receptacle that afterwards received Christ ; for the Christ was born.
In all such cases it may be supposed that Irenæus or any other writer only testifies to what was in his own copy, and therefore the evidence may go no farther than as relates to that single exemplar ; we may always then inquire whether an express statement has such confirmation as to show that the reading was widely diffused. Let it be remembered that in this place the common reading is τοῦ δὲ Ἰησοῦ Χριστοῦ, while Ireneus maintains that Ἰησοῦ is not in the sentence. The Old Latin and the Vulgate support Irenæus’s reading, and thus we have full proof that it was common in the west ; and further, the same reading is found in the Curetonian Syriac, ܝܠܕܗ ܕܝܢ ܕܡܫܝܚܐ ܗܟܢܐ ܗܘܐ  Thus, then, we have full proof that this reading was also eastern . But how does the case stand as to MS. authority? Not a single known MS. supports it.* But while this is owned, it can be proved that this was once the reading of one of our oldest Greek MSS., now defective in this passage. The first leaf of the Codex Bezæ (D) is gone, but the Latin text on the opposite page preserves the readings ; so that it does not admit of reasonable doubt that that MS. omitted Ἰησοῦ. Thus, then, the statement of Irenæus is confirmed by a variety of independent testimony. Lachmann marks the Irenæan reading =, as being equal to the common which stands in his text : it is thus that he distinguishes those readings which are (in his judgment) as well attested as what he admits into his text, but which he does not introduce either into the context or the inner margin, because he considers that they have no ancient Greek authority for the actual words.
There is one important exception to the general consent of MSS. in favour of the common form of the text ; for the Vatican MS. reads (as cited by Birch), τοῦ δὲ Χριστοῦ Ἰησοῦ :±  this subtracts greatly from any supposed common agreement of MSS. on the passage. It must be remembered that transcribers continually added Ιησους to Χριστος, and vice versa, from the mere habit of associating the names ; hence it is not remarkable that it should have been added here : the position, too, of Ἰησοῦ here between the article and the adjective Χριστοῦ, seems to belong to the time when this had become a sort of united proper name : in the New Testament this collocation is only found in passages certainly erroneous in reading, or else suspicious in the extreme.
If we were arguing on grounds of internal evidence it might well be asked, How would the phrase be understood, with Ἰησοῦ between the art. and the adj., giving the collocation its full force and meaning ? for then “the adjective does not distinguish the substantive from any other, but from itself in other circumstances ;” so that the adjunct Christ would not distinguish the Jesus here spoken of from the many others who bore it, but it would indicate that our blessed Lord had been born in some other manner, and that now the Evangelist said “the birth of Jesus as the Christ was thus.”
In another place (C. H. iij. 11, 8) Irenæus cites the same text, and then in the Old Latin version it stands of course in the same form. It is, however, a curious illustration of the manner in which transcribers have moulded citations in the writings of the fathers into the form of reading with which they were themselves familiar, that we find in the Greek text of this passage of Irenæus, as preserved in the citation of Germanus, Patriarch of Constantinople, the words given as read in the common Greek copies, —a reading which Irenæus repudiates as expressly as any one can a reading of which he never had heard.

* Tischendorf indeed cites Cod. 71 in its favour ; this seemed to be a mistake from the silence of all others who had examined this MS. ; and now that Mr. Scrivener has included this copy (Cod. Ephesius at Lambeth) in his “Collation of the Gospels,” we may be sure that this reading is not there.
± Lachmann refers to Origen iü. 965d as an authority for the same reading as is found in the Vatican MS. The passage occurs in Jerome’s Latin translation of Origen’s 28th Homily on St. Luke, where the words are, “Christi autem Jesu generatio sic erat.” This is rather doubtful ground for citing Origen’s authority, especially as in the Greek fragments of this very homily we find the common reading.

(S.P. Tregelles, An Account of the Printed Text of the Greek New Testament, pp. 188-190)

(i) ἐκ πνεύματος ἁγίου. These words are regarded by Beza and Markland as a marginal note. Perhaps Matthew speaks per prolepsin, by anticipation. Wetstein observes, that all miracles are in Scripture re ferred to the Holy Spirit.
(S. T. Bloomfield, Recensio 1, p. 4)

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