Matthew 27:17

Συνηγμένων οὖν αὐτῶν, εἶπεν αὐτοῖς ὁ Πιλᾶτος· τίνα θέλετε ἀπολύσω ὑμῖν; Βαραββᾶν, ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν;

Therefore when they were gathered together, Pilate said to them, “Whom do you want I release to you? Barabbas, or Jesus who is called Christ?”

Matt 27:17 [Textus Receptus (Elzevir) (1624)]107
Συνηγμένων οὖν αὐτῶν, εἶπεν αὐτοῖς ὁ Πιλᾶτος· Τίνα θέλετε ἀπολύσω ὑμῖν; Βαραββᾶν, ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν;

MSS: א, K, M, S, Y, Ω, 4 (f59r), 8, 43, 44 (f74v-75r), 157, 201, 490, 556 (f52v), 771, 892, 901 (f50r), 1701 (f63r), ℓ339 (ii) (f191vc2), ℓ339 (iv) (f196rc2), ℓ1086 (iv) (f176r-v), ℓ1086 (v) (f196rc1-2), ℓ1086 (vi) (f224vc2)

Matt 27:17 [Codex Sinaiticus (א or 01) (4th century)]q76f1rc3
Συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμι- βαραββαν· η ΙΝ τον λεγομενον χν

Matt 27:17 [Codex Alexandrinus (A02) (5th century)]4rc2
συνηγμενων ουν αυτων ειπεν αυτοις ο πειλατος τινα θελετε απολυσω ϋμιν βαραββαν η ΙΝ τον λεγομενον χν·

Matt 27:17 [Codex Vaticanus Gr. 1209 (B03) (4th century)]22bc3
Συνηγμενων ουν αυτων ειπεν αυτοις ο πειλατος τινα θελετε απολυσω υμιν τον βαραββαν η ΙΝ τον λεγομενον χν

Matt 27:17 [Codex Bezae Cantabrigiensis (D05) (5th century)]97v
Συνηγμενων δε αυτων ειπεν αυτοις ο πειλατος τινα θελεται ϋμειν απολυσω· βαραββαν η ιην τον λεγομενον χρν

Matt 27:17 [Codex Seidelianus I (Harley MS5684) (G011) (9th century)]59v-60r
Συνηγμένων οὖν αὐτῶν· εἶπεν αὐτοῖς ὁ πιλᾶτος· Τίνα θέλετε ἀπολύσω ὑμῖν· βαραββᾶν· ἢ ΙΝ τὸν λεγόμεν χν·

Matt 27:17 [Codex Washingtonianus (W032) (5th century)]106
Συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελεται απολυσω ὑμιν βαραββαν η ΙΝ το- λεγομενον χν·

Matt 27:17 [Codex Sangallensis 48 (Δ037) (9th century)]121
Συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος· Τινα θελετε των δυο απολυσω υμιν βαραββαν η ΙΝ τον λεγομενον χν·

Matt 27:17 [Minuscule 438 (Add MS 5111) (12th century)]127r-v
συνηγμένων οὖν αὐτῶν, εἶπεν αὐτοῖς ὁ πιλᾶτος· τίνα θέλετε ἀπολύσω ὑμῖν. βαραβᾶν, ἢ ἰν τὸν λεγόμενον χν.

Matt 27:17 [Peshitta]
ܘܟ݂ܰܕ݂ ܟ݁ܢܺܝܫܺܝܢ ܐܶܡܰܪ ܠܗܽܘܢ ܦ݁ܺܝܠܰܛܳܘܣ ܠܡܰܢ ܨܳܒ݂ܶܝܢ ܐܢ݈ܬ݁ܽܘܢ ܕ݁ܶܐܫܪܶܐ ܠܟ݂ܽܘܢ ܠܒ݂ܰܪ‌ܐܰܒ݁ܰܐ ܐܰܘ ܠܝܶܫܽܘܥ ܕ݁ܡܶܬ݂ܩܪܶܐ ܡܫܺܝܚܳܐ܂

Matt 27:17 [Vulgate]
congregatis ergo illis dixit Pilatus quem vultis dimittam vobis Barabban an Iesum qui dicitur Christus

Critical Apparatus :

(1) ουν : א, A, B, E, G, K, L, M, S, W, Y, Δ, Ω, 1, 4, 7, 8, 22, 33, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ339 (iv), ℓ1086 (iv), ℓ1086 (v), ℓ1086 (vi)
(2) δε : D, 13

(3) πιλατος : א, E, G, K, L, M, S, W, Y, Δ, Ω, 1, 4, 7, 8, 13, 22, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ339 (iv), ℓ1086 (iv), ℓ1086 (v), ℓ1086 (vi)
(4) πειλατος : A, B, D

(5) θελετε : א, A, B, Emg, G, K, L, M, S, Y, Δ, Ω, 1, 4, 7, 8, 13, 22, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ339 (iv), ℓ1086 (iv), ℓ1086 (v), ℓ1086 (vi)
(6) θελεται : D, W
(7) OMIT τινα θελετε απολυσω υμιν : E

(8) απολυσω υμιν : א, A, B, Emg, G, K, L, M, S, W, Y, Ω, 4, 7, 8, 13, 22, 33, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1701, ℓ339, ℓ339 (ii), ℓ339 (iv), ℓ1086 (iv), ℓ1086 (v), ℓ1086 (vi)
(9) υμειν απολυσω : D
(10) απολυσω υμιν των δυο : 1, 1582
(11) των δυο απολυσω υμιν : Δ

(12) βαραββαν : א, A, D, E, G, K, L, M, S, W, Y, Δ, Ω, 1c, 4, 8, 13, 22c, 33, 43, 44, 157, 201, 490, 556, 700c, 771, 892, 901, 1582c, 1701, ℓ339 (ii), ℓ339 (iv), ℓ1086 (iv), ℓ1086 (v), ℓ1086 (vi)
(13) βαραβαν : 7, 438, ℓ339
(14) τον βαραββαν : B
(15) το τον βαραββαν : 22*
(16) ιησουν βαραββαν : 700*
(17) ιησουν τον βαραββαν : 1*, 1582*

(18) λεγομενον : א, A, B, D, E, K, M, S, W, Y, Δ, Ω, 1, 4, 7, 8, 13, 22, 33, 43, 44, 157, 201, 438, 490, 556, 700, 771, 892, 901, 1582, 1701, ℓ339, ℓ339 (ii), ℓ339 (iv), ℓ1086 (iv), ℓ1086 (v), ℓ1086 (vi)
(19) λεγωμενον : L
(20) λεγομεν : G

 

 

ΤΚΓ :

1, 1582 (f76r)

 

 

A Textual Commentary On Matthew 27:17

(a) τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν Ἰησοῦν Βαραββὰν ἢ Ἰησοῦν κ.τ.λ. The usual way of writing Ἰησοῦν is ιν , i.e. the first and last letters. It is suggested that the origin of the reading is that an early scribe was guilty of dittography, and wrote ὑμινιν for ὑμῖν, but saw his mistake and deleted the second ιν by dots – ι´ν´. This was taken as a contracted word by some later reader – the more easily because Βαραββαν seems to be a patronymic. (Such an explanation is, of course, double-edged ; the omission of ιν can be explained equally well as an example of haplography.)
(Kirsopp Lake, The Text of the New Testament, 4th edition, Revised, p. 4)

(b) Mention may be made here of another Syriac version of tne New Testament, the so-called Jerusalem or Palestinian Syriac (Syrhr or Syrhier). This version, hitherto known almost solely from an Evangeliarium in the Vatican of the year 1030, was edited by Count Miniscalchi Erizzo at Verona in 1861-4, and an excellent edition was published in 1892 in Bibliothecae Syriacae a Paulo de Lagarde collectae quae ad philologiam sacram pertinent. And now not only have two fresh manuscripts of this Evangeliarium been discovered on Mount Sinai by J. R. Harris and Mrs. Lewis, and edited by Mrs. Lewis and Mrs. Gibson, but fragments of the Acts and Pauline Epistles have also been found and published, as well as portions of the Old Testament and other Church literature.1 The dialect in which these fragments are written is quite different from ordinary Syriac, and may, perhaps, bear a close resemblance to that in which Jesus spoke to His disciples. At what time and in what region this entire literature took its rise is not yet determined with certainty. The Greek text on which the Evangeliarium is based has many peculiarities. In Matthew xxvii. 17, e.g., the robber is called Jesus Barabbas, or, rather, Jesus Barrabbas, a fact known to Origen, but now recorded only in a few Greek minuscules by the first or second hand.

1 Land, in the Anecdota Syriaca, iv., 1875 Harris, Biblical Fragments from ;
Mount Sinai, 1890 ; Gwilliam, in the Anecdota Oxonicnsia, Semitic Series, i 5, 1893 ; ix. 1896 ; Lewis-Nestle-Gibson, Studia Sinaitica, vi.

(Eberhard Nestle, Introduction to the Textual Criticism of the Greek New Testament, p. 103)

 

 

 

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