Matthew 23:37

Ἱερουσαλὴμ, Ἱερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν· ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ἐπισυνάγει ὄρνις τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε;

Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather together your children, as a hen gathers her chickens under her wings, and you were unwilling!

Matt 23:37 [Textus Receptus (Elzevir) (1624)]88
Ἱερουσαλὴμ, Ἱερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ἐπισυνάγει ὄρνις τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε;

MSS: F (f46vc1-2), S, Y (f55r-v|111-112), Ω (p126c2-127c1), 8 (f58vc1-2), 12, 22, 771, 1701 (f50v-51r)

Ἱερουσαλὴμ, Ἱερουσαλήμ :

Beza, Elzevir, Lachmann, Tischendorf, Tregelles, Weiss,

Ιερουσαλὴμ, Ιερουσαλήμ :

Stephanus (1551), Stephanus (Editio Tertia 1604)

Ἰερουσαλὴμ, Ἰερουσαλήμ :

Westcott & Hort, von Soden

Matt 23:37 [Peshitta]
ܐܽܘܪܺܫܠܶܡ ܐܽܘܪܺܫܠܶܡ ܩܳܛܠܰܬ݂ ܢܒ݂ܺܝܶܐ ܘܪܳܓ݂ܡܰܬ݂ ܠܰܐܝܠܶܝܢ ܕ݁ܰܫܠܺܝܚܺܝܢ ܠܘܳܬ݂ܳܗ ܟ݁ܡܳܐ ܙܰܒ݂ܢܺܝܢ ܨܒ݂ܺܝܬ݂ ܕ݁ܶܐܟ݁ܰܢܶܫ ܒ݁ܢܰܝܟ݁ܝ ܐܰܝܟ݂ ܕ݁ܟ݂ܳܢܫܳܐ ܬ݁ܰܪܢܳܓ݂ܽܘܠܬ݁ܳܐ ܦ݁ܰܪܽܘܓ݂ܶܝܗ ܬ݁ܚܶܝܬ݂ ܓ݁ܶܦ݂ܶܝܗ ܘܠܳܐ ܨܒ݂ܰܝܬ݁ܽܘܢ܂

Matt 23:37 [Vulgate]
Hierusalem Hierusalem quae occidis prophetas et lapidas eos qui ad te missi sunt quotiens volui congregare filios tuos quemadmodum gallina congregat pullos suos sub alas et noluisti

Critical Apparatus :

(1) η αποκτεινουσα τους προφητας : B, D, E, F, K, L, M, S, Y, Ω, 1, 4, 8, 12, 22, 44, 700, 771, 1582, 1701
(2) η αποκτινουσα τους προφητας : W
(3) η αποκτεννουσα τους προφητας : C, G, 10, 11, 43, 892, ℓ339 (ii)
(4) η αποκτενουσα τους προφητας : א¹, Δ, 7, 9, 13, 33, 157, 201, 438, 490, 556, 901, ℓ339, ℓ1086
(5) τους προφητας αποκτενουσα : א*

(6) λιθοβολουσα : א, B, C, D, E, F, G, K, L, M, S, Y, Δ, Ω, 1, 4, 7, 8, 9, 10, 11, 12, 13, 22, 33, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ1086
(7) λιθοβολησασα : W

(8) αυτην : א, B, C, E, F, G, K, L, M, W, Y, Δ, Ω, 1, 4, 7, 8, 9, 10, 11, 12, 13, 22, 33, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ1086
(9) σε : D

(10) ποσακις : א, B, C, F, G, K, L, M, S, Y, Δ, Ω, 1, 4, 7, 8, 9, 10, 11, 12, 13, 22, 33, 43, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ1086
(11) ποσακεις : D, W
(12) ποσακης : E, 44

(13) επισυναγαγειν : א¹, B, C, D, E, F, G, K, L?, M, W, Y, Δ, Ω, 1, 4, 7, 8, 9, 10, 11, 12, 13, 22, 33, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ1086
(14) επισυναγειν : א*

(15) επισυναγει ορνις : C, E, F, G, M, W, S, Y, Δ, Ω, 4, 7, 8, 9, 10, 11, 12, 22, 43, 44, 157, 201, 438, 490, 556, 771, 901, 1701, ℓ339, ℓ339 (ii), Stephanus, Beza, Elzevir
(16) επισυναγει ορνης : ℓ1086
(17) ορνις επισυναγει : א, B, D, L, 1, 33, 700, 892, 1582, Lachmann, Tischendorf, Tregelles, Westcott Hort,
(18) ορνεις επισυναγει : 13
(19) ορνης επισυναγαγει : K

(20) νοσσια : א, B, C, E, F, G, K, L, M, S, W, Y, Δ, Ω, 1, 4c, 7, 8, 9, 11, 12, 22, 33, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ1086
(21) νοσσεια : D
(22) νοσια : 4*, 10

(23) εαυτης : א¹, C, E, F, G, K, L, S, Y, Ω, 1, 4, 7, 8, 9, 10, 11, 12, 13, 22, 43, 44, 157, 201, 438, 490, 556, 771, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ1086, Stephanus, Beza, Elzevir
(24) αυτης : א*, B¹, D, M, W, Δ, 33, 892, Tischendorf, [Tregelles], [Westcott & Hort], von Soden
(25) OMIT εαυτης : B*, 700, Lachmann, Weiss

(26) πτερυγας : א, B, C, D, E, F, G, K, L, M, S, W, Y, Ω, 1, 4, 7, 8, 9, 10, 11, 12, 13, 22, 33, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ1086, Stephanus, Beza, Elzevir, Tischendorf, Tregelles, Westcott & Hort, Weiss, von Soden
(27) ADD αυτης : Δ, [Lachmann]

 

 

MSS:

(i) ℓ1086 (f309rc1) : ἀπ<ο>κτενουσα

 

 

CΜΑ / Ε :

D (f79v), F (f46vc1), L (f53vc2-54rc1), M (f74rc1-2), S (f64rc2), Y (f55r-v|111-112), Ω (p126c2-127c1), 4 (f49r), 7 (f58v), 9 (f64r), 10 (f62r), 11 (f112r), 12 (p156), 13 (f33vc2), 22 (f49r), 44 (f63v), 157 (f87r), 438 (f106r), 490 (f47vc2), 556 (f43v), 1582 (f63r), 1701 (f50v)

CΜΑ / Β :

892 (f90r)

 

 

A Textual Commentary On Matthew 23:37

(a) Mere variations in spelling, arising from the substitution of a diphthong for a single vowel are unnoticed , such as “Joseias” for “Josias.” So also the different ways of spelling Moses, whether Moses or Mouses, and the royal Psalmist’s name (whether Δαυειδ Daveid followed by La., Tis., Tre., Alf., and adopted by most of the oldest uncials ; Δαυιδ David, found in the LXX., edited by Griesbach and Scholz, and met with in later uncials ; or Δαβιδ Dabid, edited by Mill, and only read in cursive MSS.), have been passed over in silence, as well as the selection by the sacred writers of the form Ἰεροσολυμα Hierosolyma in preference to that of  Ἰερουσαλήμ Jerusalem (literally Hierousalem), which more closely resembles the name of the holy city in Hebrew and Aramaic.
What led to these variations in spelling might well be a subject of inquiry. What first led to departure from the orthography of the LXX. in these proper names? Was it in some instances, e.g., Josiah, David, etc., from a desire to convey more correctly to the ear of the reader the pronunciation of the word in the original tongue? Certain it is, that their mode of spelling is not slavishly followed by the older uncials, in the forms adopted to represent in Greek characters the true sound of these Hebrew proper names.
But another reason surely influenced the variation between Ἰερουσαλήμ and  Ἰεροσολυμα, and, here at least we may feel confident, that we have not the arbitrary alterations of later scribes before us, for we can trace very frequently in the passages, where the one or the other occurs, the hand and the mind of the sacred writer, who mentioned the city by the one or the other name as suited the circumstances of the case, or as the person, whose words he recounts, must have named the metropolis of Judæa. Of the Evangelists, John in his Gospel, Mark also always most likely, and Matthew (xxiii. 37 excepted) write of the city as Ἰεροσολυμα. The one exception in Matthew is, where the Lord personally addressed Jerusalem, when He wept over her. There we read Ἰερουσαλήμ not Ἰεροσολυμα, the form, too, always met with in the LXX., till we come to the apocryphal portions of that version. That Matthew has probably here preserved the very form used by the Lord the parallel passage in Luke (xiii. 34) would appear to confirm, and hence the reason of this exception to his all but universal practice becomes apparent. By Luke both forms are adopted, but Ἰερουσαλήμ in his writings is met with far more frequently than Ἰεροσολυμα. At the time, then, when the New Testament was written both words were in use ; but we may gather from the selection of the one or the other in different places in the Acts, that Ἰερουσαλήμ was the one in common use among the Jews in Palestine, when speaking one to another. For Peter, the Lord (Acts i. 8 ; xxii. 18 ; xxiii. 11), Ananias, the rulers of the Jews, and generally Paul, both in the Acts and in his Epistles, thus call the city ; though when writing to the Galatians of the earthly city, or making mention of it before Festus, and to the Jews at Rome, Paul designates it by that form (Ἰεροσολυμα) which was probably in common use by those to whom he addressed himself. This deviation from his wont we can all understand, as well as the propriety of the converts at Tyre urging him not to go up to Ἰεροσολυμα (xxi. 4) as the best MSS. there read, whereas in verse 11 of that same chapter Agabus, who came down from Jerusalem, calls it Ἰερουσαλήμ. Once, however, in the Galatians, the apostle writes of it under the form which doubtless was dear to his heart, and that is when he contrasts it with the Jerusalem which is above (iv. 25). Then to mark the contrast he makes mention of both under the same name, Ἰερουσαλήμ. For though John in his gospel always writes of the earthly city as Ἰεροσολυμα, and Paul, too, generally when addressing the Galatians, when they speak of the heavenly city, both uniformly write of it as Ἰερουσαλήμ (Gal. iv. 25, 26 ; Heb. xii. 22 ; Rev. iii. 12 ; xxi. 2, 10) and never as Ἰεροσολυμα.
(C.E. Stuart, Textual Criticism of the New Testament for English Bible Students, pp. 4-6)