Greek lab

(1) δαβιδ : 1203?
(2) δαυειδ : B, Sahidic (ΔΑΥΕΙΔ)
(3) δαυιδ : Ƿ1, 186, 1006, 1203?, Bohairic (ΔAYIΔ), Complutensian
(4) δαδ : א (in Codex Sinaiticus = Δαυεὶδ see Matthew 1:6), E, K, L, M, S, Δ, Σ, Ω, 1, 2, 4, 7, 8, 9, 10, 11, 12, 18, 20, 27, 33, 34, 35, 36, 43, 44, 46, 65, 72, 109, 113, 114, 116, 127, 157, 182, 185, 190, 195, 198, 199, 200, 201, 202, 230, 272, 276, 365, 422, 438, 439, 449, 476, 478, 479, 490, 491, 492, 497, 500, 501^sup, 504, 505, 532, 543, 556, 561, 645, 652, 682, 688, 690, 692, 693, 699, 700, 750, 892, 1007, 1008, 1071, 1080, 1152, 1187, 1210, 1219, 1273, 1346, 1424, 1503, 1505, 1582, 2400, 2407, 2603, 2905, ℓ1086

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Α : 

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1505 (f13r)

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Α / Γ : 

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892 (f20r)

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(1) Origen (Commentary of St. John’s Gospel, vol. 1, A.E. Brooke, p 6, 20)
Βίβλος, φησὶ, γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαβίδ, υἱοῦ Ἀβραάμ.

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(2) Eusebius of Caesarea (Demonstratio Evangelica, p337, 14, Eusebius Werke, Ivar A. Heikel)
Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβίδ υἱοῦ Ἀβραάμ

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(a) Bίβλος γενέσεως (Hebrew סֵפֶר תֹּולְדֹת) was a Biblical phrase used to describe a narrative containing a list of descendants. See Gen 2:4 (LXX) αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν and Gen 5:1 (LXX) αὕτη ἡ βίβλος γενέσεως ἀνθρώπων ᾗ ἡμέρᾳ ἐποίησεν ὁ Θεὸς τὸν Ἀδάμ κατ’ εἰκόνα Θεοῦ ἐποίησεν αὐτόν. The Jews set much store by genealogies, and to Jewish Christians the Messiahship of Jesus depended on its being proved that He was a descendant of king David. The word βίβλος denotes not only a book, but a catalogue or index, as Genesis 5:5; and γένεσις amongst its other significations, bears that of a race, or progeny, as Genesis 6:9.

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(b) Yἱοῦ Δαυὶδ is the title of the Messiah, the Saviour. See Matt 15:22, Matt 20:20, Matt 21:15, Mark 10:47, Luke 18:38.

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(c) Δαβίδ (Dâbid), Δαυίδ (Dâuid) and Δαυειδ (Daueid) are three different Greek transliterations of the Hebrew דּוד (dāwīdh), or דּויד (dāwīdh), “beloved.” The Greeks used their β to represent not only the Hebrew ב (both without the Dagesh and with it) but also the Hebrew ו ; as in דּויד Δαβίδ, אַבְרָהָם Ἀβραὰμ, etc. instances of which may be found in the Septuagint. Δαυειδ and Δαυιδ are the Septuagintal form. Josephus has Δαυιδης or Δαβίδης.  On the spelling of this name see J. H. Moulton’s Grammar of New Testament Greek II, S 45. Δαυίδ is chosen as it is a transliteration of Hebrew דּויד.

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(d) The common form Δαβίδ hardly belongs here ; as in MSS. this name is generally contracted ΔΑΔ, Δαδ ; while in the older copies in which it is expressed at length, it is given ΔΑΥΕΙΔ, and in those later, Δαυίδ. The insertion, however, of Δαβίδ in the common text as printed, may be compared with the adoption of more recent forms in MSS.: this orthography belongs so completely to the latest period of Greek pronunciation, &c, that it would only have been adopted when it conveyed just the same sound as AaviS. The form Δαβίδ (which may be justly termed barbarous) owes its adoption to its introduction by Erasmus (or Froben his printer), in his first edition. The Complutensian editors both in the New Testament and the LXX. gave Δαυίδ; and this form has been commonly adopted in that version as printed, except in the Aldine text.
(Horne, Davidson, Tregelles, An Introduction to the Critical Study and Knowledge of the Holy Scriptures, 10th edition, vol. VI, 1856, p. 63)

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(e) According to G.H. Gwilliam, ܕܘܝܕ in the Peshitta represents Δαυίδ of the majority, or perhaps Δαυειδ of B, but not Δαβίδ of  Textus Receptus (see The Place of the Peshitto Version In The Apparatus Criticus of The Greek New Testament in Studia Biblica et Ecclesiastica, vol. 1. 1885, page 197). Δαβίδ is a late introduction probably from the Latin (see Edward Miller’s A Textual Commentary Upon the Holy Gospels, p. 1), and found only in late minuscule manuscripts. See Luke 3:31.

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(f) Sometimes the scribe has mistaken one word for another, which differs from it only in one or two letters. This happens chiefly in cases when uncial or capital letters in which the oldest manuscripts are written resemble each other, except in some fine stroke which may have decayed through age. So we read Δαυίδ or Δαβίδ indifferently, as, in the later or cursive character, β and υ have nearly the same shape. (F. H. Scrivener)

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(g) Abbreviations, symbols, and the like in the manuscript should be read as though the scribe had spelled them fully, and they therefore need not be mentioned in the collation if this spelling agrees with that of the collating base. An exception is the nomen sacrum δαδ, which can represent any of the several spellings of the Greek word for David. This contraction therefore must be recorded as a contraction, to show that it cannot be assumed to support a particular spelling. Sometimes it is also useful to indicate whether numerals are expressed by words or by letters of the alphabet.
(Bruce M. Metzger)

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(h) Among the points which may be specified in which the oldest authorities should be followed, are proper names, as to which, not a little has been done by copyists in the way of alteration, and attempted correction. Thus, from the name David having been commonly written by contraction ΔΑΔ, has arisen the vicious orthography found in common editions, Δαβίδ. The older MSS., when they give this name at full length, spell it Δαυειδ, and in this they ought to be followed ; it is a point quite unimportant whether the copyists meant by ει the diphthong, or the simple vowel ι (which are continually interchanged even in the oldest books), for we cannot do better than adhere to the form which they actually give. In Hebrew names in general, when written in Greek, the forms best supported by authority should be used, even though they show that the sound of the name had been somewhat corrupted by the Greek writers. Thus, in Matt. i. 10, we need not be surprised to find that Ἀμὼς is the reading of B C M Δ and other authorities, where the common text has Ἀμών nor can we rightly argue that as the latter was properly the name of this king, therefore the other form must be a mistake of copyists; for the argument lies directly the other way: the better authorities give the name in such a form that others were inclined pro more to correct it. The real question is not, What was the form of the name in Hebrew? but, How was it written in Greek? For nothing can be more habitual than the changes of the terminations of proper names, when transfused from one language to another. Similar to this is Ἀσὰφ instead of the commonly edited Ἀσὰ in verse 7. In Josephus it may be seen how there was a tendency to add a consonant to a Hebrew proper name ; he then further appends a declinable termination.
(S.P. Tregelles, An Account of the Printed Text of the Greek New Testament, p. 207-208)

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(i) Δαυίδ] So have I here and elsewhere edited, with Matth., Griesb., Scholz, and Tisch., with the general consent of all the more ancient and correct MSS. (including the Lamb. and Mus) ; for the rec. Δαβίδ Lach. edits Δαβείδ, found indeed here and elsewhere in several of the most ancient MSS. (when they write fully.) of it. But even those (together with the most ancient cursive MSS. almost universally) generally use the abbreviated form Δαδ. However the spelling arose probably from Itacism, as also Ἀμειναδὰβ for Ἀμιν. found in B. Δ.
(S. T. Bloomfield, The Greek Trstament with English Notes, vol. 1, p. 4)

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(j) Yἱοῦ Ἀβραάμ – The word υἱοῦ was used by the Hebrews and the Hellenists to signify not only son, but grandson, great-grandson, even to the whole race, which may be expressed by the English word descendant. Matthew carries back the genealogy to Abraham, the founder of the Jewish race. The same observation applies to γεννᾶν, v. 8.
which is used with the same latitude as the Hebrew ילד. The descent of the Messiah from Abraham is emphasized in Testament of Levi 8. This is what Jesus meant when he told the Samaritan woman that salvation is from the Jews.

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And they said to me: Levi, thy seed shall be divided into three offices, for a sign of the glory of the Lord who is to come. And the first portion shall be great; yea, greater than it shall none be. The second shall be in the priesthood. And the third shall be called by a new name, because a king shall arise in Judah, and shall establish a new priesthood, after the fashion of the Gentiles [to all the Gentiles]. And His presence is beloved, as a prophet of the Most High, of the seed of Abraham our father (The Apocrypha And Pseudepigrapha of the Old Testament in English Volume 2, R.H. Charles, page 309).

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(k) Ἀβραάμ – Instead of Ἀβραάμ, many codices have Ἁβραάμ. Erasmus and Stephanus write after the LXX, Ἁβραάμ, with an aspirate as it should be in Ἑσαΐας, Ἑλίας, Ἱεροσόλυμα. Other editors prefer Ἀβραάμ.

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(l) CLEMENT of Alexandria, who lived towards the close of the second century (A.D. 194) , speaking of the order of the Gospels which he had received from the presbyters of more ancient times, says expressly that the Gospels containing the genealogies were first written. Here, then, we have two things proved, viz. the curiosity and inquisitiveness of the ancient Christians concerning the books of the New Testament which they had received, and likewise an assurance of the genuine ness of the genealogies in Matt. i. and Luke i. This testimony to the first chapter of St. Matthew’s Gospel is so strong as to put its antiquity and genuineness beyond all question.
(Thomas Hartwell Horne, An Introduction to the Critical Study and Knowledge of the Holy Scriptures, vol. 4, p. 423)

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(m) The Testimonies of the Enemies of Christianity. – Three of these are pecu liarly distinguished for their enmity to the Christian name and faith ; viz. the emperor Julian, who wrote in the middle of the fourth century : Porphyry, who wrote in the third century ; and Celsus, who wrote in the middle of the second century. Though their works are lost, their arguments are preserved in the answers of their opponents : and from these it appears that they were by no means deficient in industry to discover means of invalidating any portion of the Gospel history. They stated many objections to particular circumstances in the narrative of the miraculous conception, but never entertained the most remote idea of creating the whole as spurious. They did not contend, as our modern ohjectors do, that St. Matthew and St. Luke never wrote these accounts ; but that, in writing them, they committed errors or related falsehoods. That Celsus, in particular, was specifically acquainted with the genealogy contained in the first chapter is evident ; for he speaks of historians who trace the genealogy of Jesus from the first father of the human family and from Jewish kings.¹ By the former, Luke must be intended ; and by the latter, Matthew. That Celsus should pass over unnoticed the seeming contradiction of the genealogy of Matthew and Luke, is no more remarkable than that he should omit to mention many other things.³ Besides the testimonies of these enemies of the Gospel, we can produce another of still higher antiquity – that of Cerinthus, an heresiarch who was contemporary with the Evangelist St. John. Cerinthus received the Gospel of St. Matthew (though not entire), and Epiphanius expressly states that his followers “preferred it on account of its genealogy.” The same Father also records in terms equally explicit, that it is ALLOWED by all THAT CERINTHUS MADE USE OF THE BEGINNING of St. Mutthew’s Gospel, and from thence endeavoured to prove that Jesus was the Son of Joseph and Mary.”³  To these decisive testimonies of the adversaries of Christianity we add a fact by no means unimportant, as an accessary proof ; which is, that no objections were ever brought against these chapters in the early centuries, during the heat of religious contention, when all parties sought to defend themselves, and to assail their opponents, by arguments of all kinds, industriously drawn from every quarter.
(Thomas Hartwell Horne, An Introduction to the Critical Study and Knowledge of the Holy Scriptures, vol. 4, pp. 423-424)

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New Testament See Old Testament

Matthew 1:18 (2)

1 (random) γενέσεως, Ἰησοῦ, Χριστοῦ | 1078 2424 5547
2 (random) γενέσεως, Ἰησοῦ, Χριστοῦ | 1078 2424 5547

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Matthew 1:17 (2)

3 (random) Χριστοῦ, Δαυεὶδ, Ἀβραάμ. | 5547 1138 11
4 (random) Χριστοῦ, Δαυεὶδ, Ἀβραάμ. | 5547 1138 11

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Matthew 9:27 (2)

5 (random) Ἰησοῦ, υἱοῦ, Δαυεὶδ | 2424 5207 1138
6 (random) Ἰησοῦ, υἱοῦ, Δαυεὶδ | 2424 5207 1138

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Matthew 20:30 (2)

7 (random) Ἰησοῦ, υἱοῦ, Δαυεὶδ | 2424 5207 1138
8 (random) Ἰησοῦ, υἱοῦ, Δαυεὶδ | 2424 5207 1138

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Matthew 22:42 (2)

9 (random) Χριστοῦ, υἱοῦ, Δαυεὶδ | 5547 5207 1138
10 (random) Χριστοῦ, υἱοῦ, Δαυεὶδ | 5547 5207 1138

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Matthew 26:63 (2)

11 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207
12 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207

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Mark 1:1 (3)

13 (fragment) Ἰησοῦ Χριστοῦ υἱοῦ | 2424 5547 5207
14 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207
15 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207

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Mark 12:35 (11)

16 (fragment) Χριστοῦ υἱοῦ Δαυεὶδ | 5547 5207 1138
17 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207
18 (random) Ἰησοῦ, Χριστοῦ, Δαυεὶδ | 2424 5547 1138
19 (random) Ἰησοῦ, υἱοῦ, Δαυεὶδ | 2424 5207 1138
20 (random) Χριστοῦ, υἱοῦ, Δαυεὶδ | 5547 5207 1138
21 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207
22 (random) Ἰησοῦ, Χριστοῦ, Δαυεὶδ | 2424 5547 1138
23 (random) Ἰησοῦ, υἱοῦ, Δαυεὶδ | 2424 5207 1138
24 (random) Χριστοῦ, υἱοῦ, Δαυεὶδ | 5547 5207 1138
25 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ, Δαυεὶδ | 2424 5547 5207 1138
26 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ, Δαυεὶδ | 2424 5547 5207 1138

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Luke 18:38 (2)

27 (random) Ἰησοῦ, υἱοῦ, Δαυεὶδ | 2424 5207 1138
28 (random) Ἰησοῦ, υἱοῦ, Δαυεὶδ | 2424 5207 1138

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Luke 19:9 (2)

29 (random) Ἰησοῦ, υἱοῦ, Ἀβραάμ. | 2424 5207 11
30 (random) Ἰησοῦ, υἱοῦ, Ἀβραάμ. | 2424 5207 11

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Luke 20:41 (2)

31 (random) Χριστοῦ, υἱοῦ, Δαυεὶδ | 5547 5207 1138
32 (random) Χριστοῦ, υἱοῦ, Δαυεὶδ | 5547 5207 1138

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John 20:31 (2)

33 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207
34 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207

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Acts 10:36 (2)

35 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207
36 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207

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Romans 1:4 (2)

37 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207
38 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207

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Galatians 3:26 (2)

39 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207
40 (random) Ἰησοῦ, Χριστοῦ, υἱοῦ | 2424 5547 5207

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Galatians 3:14 (2)

41 (random) Ἰησοῦ, Χριστοῦ, Ἀβραάμ. | 2424 5547 11
42 (random) Ἰησοῦ, Χριστοῦ, Ἀβραάμ. | 2424 5547 11

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Old Testament See New Testament

Genesis 25:12 (1)

1 (random) γενέσεως, υἱοῦ, Ἀβραάμ. | 1078 5207 11

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Genesis 25:19 (1)

2 (random) γενέσεως, υἱοῦ, Ἀβραάμ. | 1078 5207 11

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Nehemiah 12:24 (1)

3 (random) Ἰησοῦ, υἱοῦ, Δαυεὶδ | 2424 5207 1138

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Job 42:17 (1)

4 (random) Βίβλος, υἱοῦ, Ἀβραάμ. | 976 5207 11

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