Greek lab

(1) οι ανδρες : 910
(2) OMIT οι : B

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(3) τιμην : 910
(4) τειμην : B

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(5) ως και : B, 910^c
(6) και ως : 910*

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(7) συγκληρονομοι : 910
(8) συνκληρονομοις : B*
(9) συγκληρονομοις : B1

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(10) ζωης : B
(11) ζωσης : 910

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(12) εκκοπτεσθαι :
(13) εγκοπτεσθαι : B, 910

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(14) τας προσευχας : 910
(15) ταις προσευχαις : B

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(a) Stephens’s text was that followed in the Greek New Testament in WALTON’S POLYGLOT, 1657 ; it was also edited without intentional variation by Mill in 1707 : and since that period Mill’s text has been commonly reprinted in this country, having thus become our current text : in foreign countries the Elzevir edition has been regarded as “the received text” ; although, in point of fact, in many of those places in which the Stephanic text differs from that of the Elzevirs (comparatively few as such variations are) the editions published on the Continent as “the received text,” follow such Stephanic readings ; and sometimes (as in 1 Pet. iii. 7) they follow neither.

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(S. P. Tregelles, An Account of the Printed Text of the Greek New Testament, p. 35)

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(b) In those interchanges of vowels which were common even when our oldest MSS . were written (ει and ι, and αι and ε), the ordinary rules of Greek orthography must be followed throughout : but it must be remembered that, whichever is written, it involves no license of conjecture to read the other.

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Iota subscribed or postscribed belongs to the same subject as vowel changes. This letter had formerly been postscribed, as may be seen in inscriptions, and in secular MSS., such as the Vatican fragments of Dion Cassius ; † but it was wholly omitted in biblical codices before the time when our most ancient copies were written‡, and the subscribed Iota belongs to a much more recent period.§ Its insertion, therefore, in printed editions, is rather a compliance with modern practice, than a requirement of ancient authority. But, though the oldest MSS. of the New Testament show no instance of this Iota, yet there are cases in which there may be perhaps a trace of its existence : for the oldest MSS. present the forms dº (written, of course, δω) and δοι, and γνῳ (γνω) and γνοι, etc., as though they might stand interchangeably the one for the other : as if, in fact, ΔΩΙ of the more ancient orthography might be expressed by either ΔΩ or ΔΩΙ. In all these points the authorities must be followed ; but this fact suggests the inquiry, whether the terminations –οι and –ῳ ever stand the one for the other in circumstances of a different kind ; for if this appears to be the case, it must be considered as orthographic variation merely ; and thus to disregard the form actually occurring, would not be in any sense license of conjecture.

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An instance of a word in which it has been supposed that the termination –οι ought to be –ῳ, is found in συγκληρονομοι, 1 Pet. iii. 7 : for which it has been proposed to read συγκληρονομῳ, so as to be closely connected with the dative singular σκευει, which has immediately preceded. Now, though there is no direct authority for so taking this word, yet there is no occasion to alter a letter of the text to enable us to understand it thus, if the connection and construction really require it ;* for, when the postscribed ι had ceased to be written, –ωι was in fact expressed either by –οι or –ω.

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(S. P. Tregelles, An Account of the Printed Text of the Greek New Testament, pp. 210-211)

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New Testament See Old Testament

Acts 7:19 (1)

1 (fragment) τὸ μὴ ἐνκόπτεσθαι | 1519 3588 3361

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Philemon 1:22 (1)

2 (fragment) προσευχὰς ὑμῶν. | 3588 4335 5216

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Hebrews 11:3 (1)

3 (fragment) τὸ μὴ ἐνκόπτεσθαι | 1519 3588 3361

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Old Testament See New Testament

Deuteronomy 22:5 (1)

1 (random) ἄνδρες, σκεύει, γυναικείῳ, | 435 4632 1134

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Proverbs 19:23 (1)

2 (random) ἄνδρες, γνῶσιν, εἰς | 435 1108 2222

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