Matthew 1:19

Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν· καὶ μὴ θέλων αὐτὴν παραδειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν.

And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away secretly.

Matt 1:19 [Textus Receptus (Elzevir) (1624)]
Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν, καὶ μὴ θέλων αὐτὴν παραδειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν.

MSS: E, K, L, M (f22rc1-2), S (f19rc1), Σ, Ω, 2, 3, 7, 8, 9, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 72, 83, 113, 116, 127 (f5v-6r), 157, 182, 185, 186, 198, 200, 201, 230, 272, 276, 422 (f23c1-2), 438, 439, 449, 473, 476, 478, 490, 491, 500, 501^sup, 504, 505, 543, 556, 560, 652, 688, 699, 700, 892, 901 (f9v), 1152, 1203, 1424, 2561, 2603, 3000? (f6r-v|24-25),

Matt 1:19 [Peshitta]
ܝܰܘܣܶܦ݂ ܕ݁ܶܝܢ ܒ݁ܰܥܠܳܗ ܟ݁ܺܐܢܳܐ ܗ݈ܘܳܐ ܘܠܳܐ ܨܒ݂ܳܐ ܕ݁ܰܢܦ݂ܰܪܣܶܝܗ ܘܶܐܬ݂ܪܰܥܺܝ ܗ݈ܘܳܐ ܕ݁ܡܰܛܫܝܳܐܝܺܬ݂ ܢܶܫܪܶܝܗ܂

Matt 1:19 [Old Syriac Curetonian (Codex Curetonianus Syriacus sy^c)]
ܝܘܣܦ ܕܝܢ ܡܛܠ ܕܓܒܪܐ ܗܘܐ ܟܐܢܐ܂ ܠܐ ܨܒܐ ܗܘܐ ܕܢܦܪܣܝܗ ܠܡܪܝܡ܂ ܘܐܬܪܥܝ ܗܘܐ ܕܒܗܝܠܐܝܬ ܢܕܠܠܝܗ܂

Matt 1:19 [Old Syriac Sinaitic (Codex Sinaiticus Syriacus sy^s)]
ܝܘܣܦ ܕܝܢ ܒܥܠܗ ܡܛܠ ܕܟܝܢ ܗܘܐ ܠܐ ܨܒܐ ܗܘܐ ܕܢܦܪܣܝܗ ܠܡܪܝܡ ܘܐܬܪܥܝ ܕܒܗܝܠܐܝܬ ܢܕܠܠܝܗ

Matt 1:19 [Old Latin (Codex Vercellensis)]
Ioseph autem vir eius eum esset homo iustus, et nollet eam traducere, voluit eam occulte …..tere.

Matt 1:19 [Vulgate]
Ioseph autem vir eius cum esset iustus et nollet eam traducere voluit occulte dimittere eam

Critical Apparatus :

(1) παραδειγματισαι : א², E, K, L, M. S, Θ, Σ, Ω, 2, 3, 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, 473, 476, 478, 490, 491, 500, 501^sup, 504, 505, 543, 556, 560, 652, 688, 699, 700, 892, 901, 1152, 1203, 1424, 1582c, 2561, 2603, 3000, Majority, Eusebius of Caesarea
(2) παραδειγματησαι : ℓ1086
(3) παραδιγματισαι : א*, C, W, Δ
(4) δειγματισαι : Ƿ1?, א¹, B, 1, 1582
(5) δειγματεισαι : Z
(6) ADD αυτην : 4

(7) εβουληθη : א, B, C, E, K, L, M. S, W, Z, Δ, Σ, Ω, 1, 2, 3, 4, 7, 8, 9, 11, 12, 18, 27, 33, 34, 35, 36, 43, 44, 46, 57, 65, 72, 83, 113, 116, 127, 157, 182, 185, 186, 198, 200, 201, 230, 272, 276, 422, 438, 439, 449, 473, 476, 478, 490, 491, 500, 501^sup, 504, 505, 543, 556, 560, 652, 688, 699, 700, 892, 901, 1152, 1203, 1424, 1582, 2561, 2603, 3000?, ℓ1086, Majority, Eusebius of Caesarea
(8) ηβουληθη : 10, 109

(9) απολυσαι : Ƿ1?, B, C, E, K, L, M. S, W, Z, Δ, Σ, Ω, 1, 2, 3, 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, 473, 476, 478, 490, 491, 500, 501^sup, 504, 505, 543, 556, 560, 652, 688, 699, 700, 892, 901, 1152, 1203, 1424, 1582, 2561, 2603, 3000, ℓ1086, Majority, Eusebius of Caesarea
(10) απολυσε : א

MSS:

(i) 505 (f2r) : *= λῦσαι? ἀπο in right margin

Δ / Ι :

K (f15r), 3, 8 (f19rc1), 10 (f8v), 34 (f13v), 36 (f14r), 43 (f13r), 65 (f7v), 109 (f27r), 230 (f16vc2), 473 (f1v), 699 (f1v), 1582 (f6v)

Tischendorf Mt 1:19

Early Church Fathers

(1) Eusebius of Caesarea (Demonstratio Evangelica, p308, 10, Eusebius Werke, Ivar A. Heikel)
Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων παραδειγματίσαι αὐτὴν, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν.

A Textual Commentary On Matthew 1:19

(a) Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν – The term ἀνὴρ δίκαιος cannot here, as in Luke 1:6, signify one who diligently fulfills the precepts of the Law; for, according to the Law, he ought to have preferred an accusation against his betrothed (see Dt 22:23).  But he is called kind, merciful. Chrysostom: χρηστός, ἐπιεικής. To find out the true signification of ἀνὴρ δίκαιος (translated as “a righteous man” or “a just man” in English versions) here, we must turn the Greek into Hebrew. In the LXX, ἄνδρες δίκαιοι is the Greek rendering of Hebrew אַנְשֵׁי־חֶסֶד in Isaiah 57:1, that is, in English merciful, kind, compassionate men.

(b) παραδειγματίσαι ] I have now edited [παρα]δειγμ., for there is some reason to think that δειγματίσαι, though found in only four MSS . (yet those among the most ancient), may be the true reading, and παραδειγ. a critical correction (on which use see my Lex.) ; for παραδειγμ. is the term used in this sense by the Class. writers, and δειγμ. is never used by any but the Greek Fathers, though once by St. Paul, Coloss. ii. 15, εδειγμάτισεν, sine var. lect. So rare a term was likely to be altered to the usual one, παραδ., while the reverse is not to be thought of. It may have been a provincialism, Cilicism, or Syriasm. The word παραδειγ., found only in the Sept. and the later Greek writers, properly signifies, 1. to make an example of ; 2. to inflict punishment on, as Jer. xiii. 22, and often Polyb., or to expose to ignominy.
(S. T. Bloomfield,  The Greek Testament With English Notes, vol. 1, pp. 6-7)

(c) δειγματίσαι occurs besides only in Col 2:15 (ἐδειγμάτισεν). Some have thought δειγματίσαι points to judicial procedure with it penalty, death by stoning.

(d) ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν – λάθρᾳ before ἀπολῦσαι is emphatic, and suggests a contrast between two ways of performing the act pointed at by ἀπολῦσαι. Note the synonyms θέλων and ἐβουλήθη. The former denotes inclination in general, the latter a deliberate decision between different courses – maluit. (Expositor’s Greek N.T., p67).

(e) Ver. 19. δειγματίσαι is preferable rather than παραδειγματίσαι, although the evidence of MSS. is pretty nearly equal. The express statement of Eusebius is sufficiently decisive ; and this, too, shows that the passage in the Demonstratio Evangelica, where Eusebius has the common reading, has been improved by some copyist pro more, out of the Greek text which he had before him. It is worthy of remark that the passage out of Euseb. ad Steph. was known before it was edited by Mai, as found in certain scholia ; but in the scholia the reading and agreement were precisely reversed. The person who formed the Catena had adapted it to his reading.
(S. P. Tregelles, An Introduction to Textual Criticism of the New Testament, p. 347)

(f) Five of the readings in the list above reflect the embarrassment that Tatian, with his encratite leanings,l felt regarding certain expressions in the Gospels which refer to the relationship of Joseph to Mary and of both of them to Jesus. Thus, for example, in Mt. 1.19 instead of representing the generally accepted Greek text, Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν, the Persian Harmony reads e Giuseppe era un uomo giusto and thus avoids referring to Joseph as Mary’s husband by omitting the Greek definite article and possessive pronoun and by taking ἀνὴρ in a general and not a marital sense. Ephraem quotes the same reading in his Commentary on the Diatessaron, “Joseph, because he was a just man.” Among the other medieval harmonies, the Venetian Diatessaron reads unde Iosep veçando çò, cum ello fosse iusto et bono. It may be added that the Curetonian Syriac likewise avoids offending the ascetically minded and reads, “Joseph, because he was a just man.”
(Bruce M. Metzger, Chapters in the History of New Testament Textual Criticism, p. 113)