Mark 2:22

Mark 2:22 [Textus Receptus (Elzevir) (1624)]122
Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήσσει ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ ὁ οἶνος ἐκχεῖται, καὶ οἱ ἀσκοί ἀπόλοῦνται· ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς βλητέον.

MSS: E (f103v-104r), G (f70rc1-2), K (f86r), Ω (p172-173), 8 (f75rc2), 9 (f90r), 439 (f73v-74r)

Mark 2:22 [Codex Sinaiticus (א or 01) (4th century)]q76f3vc1
Και ουδεις βαλλει οινον νεον εις ασκους παλαιους · ει δε μη ρηξει ο οινος τους ασκους και ο οινος εκχειται και οι ασκοι απολουνται· αλλα οινον νεον εις ασκους καινους <βλητεον>

Mark 2:22 [Codex Alexandrinus (A02) (5th century)]7rc1-2
Και ουδεις βαλλει οινον νεον εις ασκους παλαιους· ει δε μη ρησσει ο οινος ο νεος τους ασκους· και ο οινος εκχειται και οι ασκοι απολουνται αλλα οινον νεον εις ασκους καινους βλητεον·

Mark 2:22 [Codex Vaticanus Gr. 1209 (B03) (4th century)]25bc1
Και ουδεις βαλλει οινον νεον εις ασκους παλαιους ει δε μη ρηξει ο οινος τους ασκους και ο οινος απολλυται και οι ασκοι αλλα οινον νεον εις ασκους καινους

Mark 2:22 [Codex Ephraemi Syri Rescriptus (C04) (5th century)]55-56
Και ουδεις βαλλει οινον νεον εις ασκους παλαιους· ει δε μη γε ρηξει ο οινος ο νεος τους ασκους και ο οινος εκχειται και οι ασκοι απολουνται· αλλα οινον νεον εις ασκους καινους βλητεον·

Mark 2:22 [Codex Bezae Cantabrigiensis (D05) (5th century)]290v|561
Και ουδεις βαλλει οινον νεον εις ασκους παλαιους ει δε μη ρηξει ο οινος τους ασκους και ο οινος και οι ασκοι απολουνται :

Critical Apparatus :

(1) νεον (i) : א, A, B, C, D, E, G, K, L, M, S, Y, Δ, Ω, 1, 7, 8, 9, 33, 438, 439, 700, 892, 1582, ℓ339
(2) ναιον : 13
(3) OMIT νεον : 22

(4) μη : א, A, B, D, E, G, K, M, S, Y, Δ, Ω, 1, 7, 8, 9, 13, 22, 438, 439, 700, 892, 1582, ℓ339
(5) μηγε : C, L, 33

(6) ρησσει : A, E, G, K, M, S, Y, Δ, Ω, 1, 7, 8, 9, 13, 22, 438c, 439, 700, 1582, ℓ339,
(7) ρησει : 438*
(8) ρηξει : א, B, C, D, 33, 892
(9) ριξει : L

(10) ο νεος : A, C, E, G, K, M, S, Y, Δ, Ω, 1, 7, 8, 9, 22, 33, 438, 439, 1582, ℓ339,
(11) OMIT ο νεος : א, B, D, L, 13, 700, 892

(12) εκχειται : א, A, C, E, G, K, L, M, S, Y, Δ, Ω, 1, 7, 8, 9, 13, 22, 33, 438, 439, 700, 1582, ℓ339,
(13) OMIT εκχειται : B, D, 892

(14) και οι ασκοι απολουνται : א, A, C, D, E, G, K, M, Y, Δ, Ω, 1, 7, 8, 9, 13, 22, 33, 438, 439, 700, 1582, ℓ339,
(15) απολλυται και οι ασκοι : B, 892
(16) OMIT οι : S
(17) OMIT απολουνται : L

(18) αλλα : א, A, B, C, D, E, G, K, L, S, Ω, 8, 9, 13, 22, 33, 438, 439, 892, Stephanus, Elzevir
(19) αλλ : M, Y, Δ, 1, 7, 700, 1582, ℓ339

(20) νεον (ii) : א, A, B, C, D, E, G, K, L, M, S, Y, Δ, Ω, 1, 7, 8, 9, 13, 22, 33, 438, 439, 700, 892, 1582, ℓ339c
(21) OMIT νεον : ℓ339*

(22) βλητεον : א¹, A, C, E, G, K, L, M, S, Y, Δ, Ω, 1, 7, 8, 9, 13, 22, 438, 439, 700, 892, 1582, ℓ339,
(23) βληταιον : 33
(24) OMIT βλητεον : א*, B
(25) OMIT αλλα οινον νεον εις ασκους καινους βλητεον : D

 

 

A Textual Commentary On Mark 2:22

(a) In addition to the principle of following ancient testimonies entirely, Tischendorf lays down certain rules, which he adopts in weighing authorities :-
i. A reading altogether peculiar to one or another ancient document is suspicious ; as also is any, even if supported by a class of documents, which seems to evince that it has originated in the revision of a learned man.
ij. Readings, however well supported by evidence, are to be rejected, when it is manifest (or very probable) that they have proceeded from the errors of copyists.
iij. In parallel passages, whether of the New or Old Testament, especially in the synoptical Gospels, which ancient copyists continually brought into increased accordance, those testimonies are preferable, in which precise accordance of such parallel passages is not found ; unless, indeed, there are important reasons to the contrary.
iv. In discrepant readings, that should be preferred which may have given occasion to the rest, or which appears to comprise the elements of the others.
v. Those readings must be maintained which accord with New Testament Greek , or with the particular style of each individual writer. These rules are then illustrated by examples and remarks ; and, in point of fact, the application of critical principles needs just as much tact, as is required in laying them down with accuracy.
On the first of these rules Tischendorf says, that, especially in the Gospels, where the uncial MSS. are several in number, it would be incautious to receive a reading into the text on the authority of but one MS., unless such reading be in some mea sure corroborated. To this it may be said, that it seems unlikely that, in the Gospels, it would be needful to rely on but one MS., unless, in such a place, many of the leading authorities are defective, or unless the passage present a remarkable discrepancy of reading. Tischendorf would apparently introduce this latter limitation. He gives as an example of this rule Mark ii. 22, where, instead of the common reading, ὁ οἶνος ἐκχεῖται, καὶ οἱ ἀσκοί ἀπόλοῦνται, he reads, ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί. This reading he adopts as being that of the Vatican MS., though he would not have received it, as resting on that single testimony, had it not also been the reading of the Coptic (Memphitic) version. He considers that, in the copies in general, this passage has been corrupted from the parallel places in the other Gospels. It must also be considered that, in this passage, the Vatican MS. receives partial confirmation from other authorities. The following words (ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς βλητέον) he omits, on the authority of D and four ancient Latin copies, considering that they were introduced from the parallel passages. In such cases as these, the great weight which attaches to the direct and united evidence of all the other most ancient documents must be borne in mind ; and this must be weighed against the evidence of the few witnesses, and the presumption arising from the known fact, that parallel passages were so often brought into closer agreement. Tischendorf says, that he has often paused in doubt in such cases, as to what reading he should insert in his text ; and this difficulty may have been especially felt by him, as he does not indicate probable or not improbable readings in his margin.
(S. P. Tregelles, An Account of the Printed Text of the Greek New Testament, pp..121-122)

 

 

 

 

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