Matthew 20:22

Ἀποκριθεὶς δὲ ὁ Ἰησοῦς, εἶπεν· οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον, ὃ ἐγὼ μέλλω πίνειν, ἢ τὸ βάπτισμα ὁ ἐγὼ βαπτίζομαι βαπτισθῆναι; λέγουσιν αὐτῷ· δυνάμεθα.

Matt 20:22 [Textus Receptus (Elzevir) (1624)]73
Ἀποκριθεὶς δὲ ὁ Ἰησοῦς, εἶπεν· Οὐκ οἴδατε τί αἰτεῖσθε δύνασθε πιεῖν τὸ ποτήριον, ὃ ἐγὼ μέλλω πίνειν, καὶ τὸ βάπτισμα, ὁ ἐγὼ βαπτίζομαι, βαπτισθῆναι; Λέγουσιν αὐτῷ· Δυνάμεθα.

Matt 20:22 [Codex Sinaiticus (א or 01) (4th century)]q75f4rc3
Αποκριθις δε ο ΙC ειπεν ουκ οιδατε τι αιτισθε δυνασθε πιειν το ποτηριον ο εγω μελλω πινιν λεγουσιν αυτω δυναμεθα

Matt 20:22 [Codex Vaticanus Gr. 1209 (B03) (4th century)]16bc1
Αποκριθεις δε ο ΙC ειπεν ουκ οιδατε τι αιτεισθε δυνασθε πιειν το ποτηριον ο εγω μελλω πιειν λεγουσιν αυτω δυναμεθα

Matt 20:22 [Codex Ephraemi Syri Rescriptus (C04) (5th century)]36
Αποκριθεις δε ο ΙC ειπεν· ουκ οιδατε τι αιτισθαι· δυνασθαι πιειν το ποτηριον ο εγω μελλω πινειν η το βαπτισμα ο εγω βαπτιζομαι βαπτισθηναι. Λεγουσιν αυτω δυναμεθα·

Matt 20:22 [Codex Bezae Cantabrigiensis (D05) (5th century)]66v
Αποκριθεις δε ο ΙΗC ειπεν ουκ οιδατε τι αιτεισθτε· δυνασθαι το ποτηριον πειειν· ο εγω μελλω πεινειν λεγουσιν δυναμεθα

Matt 20:22[Codex Seidelianus I (Harley MS5684) (G011) (9th century)]36vc1
Άποκριθεὶς δὲ ὁ ΙC· εἶπεν· οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον· ὃ ἐγὼ μέλλω πίειν· ή τὸ βάπτισμα ὁ ἐγὼ βαπτίζομαι βαπτισθῆναι· λέγουσιν αὐτῶ· Δυνάμεθα·

Matt 20:22 [Codex Washingtonianus (W032) (5th century]74
Αποκριθεις δε ο ΙC ειπεν ουκ οιδατε τι αιτεισθαι δυνασθαι πιν το ποτηριον ο εγω μελλω πινειν η το βαπτισμα ο εγω βαπτιζομαι βαπτισθηναι λεγουσιν αυτω δυναμεθα

Matt 20:22 [Codex Sangallensis 48 (Δ037) (9th century)]81
Αποκριθεις δε ο ΙC ειπεν· ουκοιδατε Τι αιτεισθαι. Δυνασθε πιειν το ποτηριον ο εγω μελλω πινειν η το βαπτισμα ο εγω βαπτιζομαι βαπτισθηναι. Λεγουσιν αυτω Δυναμεθα.

Matt 20:22 [Minuscule 44 (Add MS 4949) (12th century)]55r
ἀποκριθεὶς δὲ ὁ ἰς εἶπεν· οὐκ οἴδατε τί αἰτεῖτε· Δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν· ἢ τὸ βάπτισμα ὁ ἐγὼ βαπτιζομαι βαπτισθῆναι; λέγουσιν αὐτῶ· δυνάμεθα·

Matt 20:22 [Minuscule 201 (Add MS 11837) (1357)]51vc2-52rc1
ἀποκριθεὶς δὲ ὁ ἰς εἶπεν· ȣκ οἴδατε τί αἰτεῖσθε· δύνασθε πϊεῖν Τὸ ποτήρϊον ὃ ἐγὼ μέλλω πίνειν; τὸ βάπτϊσμα ὁ ἐγὼ βαπτϊζομαι βαπτϊσθῆναι; λέγουσϊν αὐτῶ· δυνάμεθα·

MSS: K, Y, Ω, 8, 201, 438, 700

Matt 20:22 [Peshitta]
ܥܢܳܐ ܝܶܫܽܘܥ ܘܶܐܡܰܪ ܠܳܐ ܝܳܕ݂ܥܺܝܢ ܐܢ݈ܬ݁ܽܘܢ ܡܳܢܳܐ ܫܳܐܠܺܝܢ ܐܢ݈ܬ݁ܽܘܢ ܡܶܫܟ݁ܚܺܝܢ ܐܢ݈ܬ݁ܽܘܢ ܠܡܶܫܬ݁ܳܐ ܟ݁ܳܣܳܐ ܕ݁ܶܐܢܳܐ ܥܬ݂ܺܝܕ݂ ܠܡܶܫܬ݁ܳܐ ܐܰܘ ܡܰܥܡܽܘܕ݂ܺܝܬ݂ܳܐ ܕ݁ܶܐܢܳܐ ܥܳܡܶܕ݂ ܐ݈ܢܳܐ ܬ݁ܶܥܡܕ݂ܽܘܢ ܐܳܡܪܺܝܢ ܠܶܗ ܡܶܫܟ݁ܚܺܝܢ ܚ݈ܢܰܢ܂

Matt 20:22 [Vulgate]
respondens autem Iesus dixit nescitis quid petatis potestis bibere calicem quem ego bibiturus sum dicunt ei possumus

Critical Apparatus :

(1) αποκριθεις : B, C, D, G, K, L, W, Y, Δ, Ω, 8, 13, 22, 43, 44, 201, 438, 700, 771
(2) αποκριθις : א

(3) δε : א, B, C, D, G, K, L, W, Y, Δ, Ω, 8, 22, 43, 44, 201, 438, 700, 771
(4) OMIT δε : 13

(5) αιτεισθε : B, D1, G, K, L, Y, Ω, 8, 22, 43, 201, 438, 700, 771
(6) αιτισθε : 13, א
(7) αιτεισθαι : W, Δ
(8) αιτισθαι : C
(9) αιτειτε : D*, 44

(10) δυνασθε : א, B, G, K, Y, Δ, Ω, 8, 13, 22, 43, 44, 201, 438, 700, 771
(11) δυνασθαι : C, D, L, W

(12) πιειν το ποτηριον : א, B, C, G, K, L, Y, Δ, Ω, 8, 22, 43, 44, 201, 438, 700, 771
(13) ποιειν το ποτηριον : 13
(14) πιν το ποτηριον : W
(15) το ποτηριον πειειν : D

(16) πινειν : C, K, L, W, Y, Δ, Ω, 8, 22, 43, 44, 201, 438, 700, 771
(17) πινιν : א
(18) πεινειν : D
(19) πιειν : B, G
(20) πινει : 13

(21) και :
(22) η : C, G, K, W, Y, Δ, Ω, 8, 13, 43, 44, 201, 438, 700, 771, Majority, Scholz
(23) OMIT και το βαπτισμα ο εγω βαπτιζομαι βαπτισθηναι : א, B, D, L, 22

(24) αυτω : א, B, C, G, K, L, W, Y, Δ, Ω, 8, 13, 22, 43, 44, 201, 438, 700, 771
(25) OMIT αυτω : D

 

 

A Textual Commentary On Matthew 20:22

(a) The evidence on this passage shall be given in Mr. Scrivener’s own words ; only premising that the versions which support the common text are the Peshito and Harclean Syriac and the Armenian ; while to the list on the other side must be added the Curetonian Syriac. Mr. Scrivener (in accord ance with many other writers) means the Old Latin by the Italic, the Memphitic by the Coptic, and the Thebaic by the Sahidic.

Matt. xx. ver. 22. “Griesbach and Lachmann remove from the text καὶ τὸ βάπτισμα, ὁ ἐγὼ βαπτίζομαι, βαπτισθῆναι, and the corresponding clause in the next verse. Their meagre array of witnesses is of the usual character : six decidedly Egyptian MSS. in v. 22 (B D L Z, 1, 22, see note on chap. xix. 17); Origen and Epiphanius amongst the Greeks ; the Sahidic, Coptic, Æthiopia, Italic, and Vulgate, with their faithful attendants the Latin fathers. But even if we grant that the Latin and other versions are more trustworthy in their omissions than in their additions to the text ; or concede to Origen the possibility that the disputed words properly belong only to Mark (ch. x. 38, 39) ; still it is extravagant to claim for translations so high authority, that they should be held competent to overthrow the positive testimony of MSS. of the original. … In v. 23, seven other cur sive MSS. besides those enumerated above, favour the omission of the clause ; two of them (Colbert. 33, and Ephes. Lambeth 71) being of some little consequence. But even there the evidence is much too weak to deserve particular notice.”

If ancient and independent versions agree in not presenting a certain clause or expression, then on all true principles of textual criticism such omitted words are suspicious; but if the most ancient MSS. agree with the versions in their rejection, then the case is greatly strengthened ; and this is all the more confirmed if early citations accord. The case would be more correctly stated if it were claimed, that the united testimony of versions, fathers, and the oldest MSS. should be preferred to that of the mass of modern copies ; and farther, that the character of the few ancient MSS. which agree with versions and fathers, must be such (from that very circumstance) as to make their general evidence the more trustworthy. Thus we may indeed see that an investigation, even though intended, like that of Mr. Scrivener, to cast discredit on the ancient MSS. as witnesses, tells on the opposite side, and shows how needful it is to trust to ancient testimony if we would really use the ancient text, such as was current amongst the Christians of the first three centuries after the New Testament was written. (Tregelles, pp. 140-141)

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