John 1:28 [Textus Receptus (Elzevir) (1624)]306
Ταῦτα ἐν Βηθαβαρᾶ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων.
John 1:28 [Codex Sinaiticus (א or 01) (4th century)]q80f1rc3
Ταυτα εγενετο εν βηθ<αραβα>ανια περαν του ϊορδανου ποταμου : οπου ην ο ϊωαννης βαπτιζων·
John 1:28 [Codex Alexandrinus (A02) (5th century)]42vc1
Ταυτα εν βηθανια εγενετο περαν του ϊορδανου οπου ην ϊωαννης βαπτιζων.
MSS: A, L (f199vc1-2), Y, Ψ, Ω, ℓ1 (f11r-v), ℓ181 (f2rc1-2), ℓ339 (f3rc1), ℓ640 (f2rc1), ℓ1086 (f5rc2)
John 1:28 [Codex Vaticanus Gr. 1209 (B03) (4th century)]1350c2
Ταυτα εν βηθανια εγενετο περαν του ϊορδανου οπου ην ο ϊωανης βαπτιζων
John 1:28 [Codex Ephraemi Syri Rescriptus (C04) (5th century)]126
Ταυτα εν βηθανια εγενετο περαν του ϊορδανου· οπου ην ο ϊωαννης βαπτιζωντο πρωτον·
John 1:28 [Codex Washingtonianus (W032) (5th century)]115
Ταυτα εν βηθανια εγενετο περαν του ϊορδανου· οπου ην ο ϊωαννης βαπτιζων·
John 1:28 [Minuscule 503 (Add MS 19389) (13th century)]2v
ταῦτα ἐν βηθανία ἐγένετο πέραν τοῦ ἰορδάνου· ὅπου ἦν· ἰωάννης βαπτίζων.
Critical Apparatus :
(1) ταυτα :א, A, B, C, E, G, L, M, W, Y, Ψ, Ω, 503, ℓ1, ℓ17, ℓ181, ℓ339, ℓ640, ℓ1086
(2) ADD μεν : K
(3) βηθαβαρα : K, Elzevir
(4) βηθαραβα : א¹
(5) βηθανια : א*, A, B, C, E, L, M, W, Y, Ψ, Ω, 503, ℓ1, ℓ17, ℓ181, ℓ339, ℓ640, ℓ1086,
(6) βιθανια : G
(7) περαν : א, A, B, C, E, G, K, L, M, W, Y, Ψ, Ω, 503, ℓ1, ℓ17mg, ℓ181, ℓ339, ℓ640, ℓ1086,
(8) πε : ℓ17*
(9) ιορδανου : A, B, C, E, G, K, L, M, W, Y, Ψ, Ω, 503, ℓ1, ℓ17, ℓ181, ℓ339, ℓ640, ℓ1086,
(10) ADD ποταμου : א
(11) ιωαννης : A, E, G, K, L, M, Y, Ψ, Ω, 503, ℓ1, ℓ17, ℓ181, ℓ339, ℓ640, ℓ1086,
(12) ο ιωαννης : א, C, W
(13) ο ιωανης : B
(14) βαπτιζων : א, A, B, G, L, M, W, Y, Ψ, Ω, 503, ℓ1, ℓ17, ℓ181, ℓ339, ℓ640, ℓ1086,
(15) βαπτιζον : K
(16) βαπτιζωντο πρωτον : C
ΙΓ / Ι :
א (fq80f1rc3), A (f42vc1), C (126), G (f192v), K (f207r), M (f207rc2), Ψ (p66v), Ω (p425c2)
ΙΓ / Α :
E (f250v)
A Textual Commentary On John 1:28
(a) Origen in his Commentaries sometimes expressed an opinion on a reading, suggesting what he thought should be in the text, though, perhaps, without citing any copy for his supposition. In such cases it has been thought that the influence of his authority as a critic led transcribers to insert what he had approved. A case in point is found in the reading ἐν Βηθαβαρᾷ, John i. 28., where the most ancient copies have in general ἐν Βηθανίᾳ, a reading which Origen did not believe to be genuine. The writings of Origen are thus of great importance with regard to the history of the text : from them we learn much as to the third century, and we are able to ascertain the fact, which is of great value for our present purpose, that the oldest MSS. and versions which we have, contain just the same variety of text as existed in the third century. How far we possess evidence for forming any classification of the readings current in documents of that time will be considered in another place. All that will now be laid down is that the general tone of the citations of Origen, the most ancient versions, and certain MSS. (of more recent date themselves) present the readings which belong to a text or texts demonstrably thus ancient.
(S. P. Tregelles, An Introduction to the Critical Study & Knowledge of the Holy Scriptures, vol. 4, pp. 42-43)