Matthew 1:11 - Revision history

Nick at 09:11, 13 May 2025

2025-05-13T09:11:19Z

← Older revision		Revision as of 09:11, 13 May 2025
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	* [[1910 AD\|1910]] Josias engendra Jéchonias et ses frères, au temps de la déportation à Babylone.<small>(Louis Segond)</small>		* [[1910 AD\|1910]] Josias engendra Jéchonias et ses frères, au temps de la déportation à Babylone.<small>(Louis Segond)</small>
	* [[2006 AD\|2006]] ([[King James Française]])		* [[2006 AD\|2006]] ([[King James Française]])
			* [[2022 AD\|2022]] Et Josias engendra Jechonias et ses frères, à peu près à l’époque où ils furent transportés à Babylone : ([[King James Française]])

	====[[German]]====		====[[German]]====

Nick at 10:19, 14 September 2024

2024-09-14T10:19:09Z

← Older revision		Revision as of 10:19, 14 September 2024
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	* [[1744 AD\|1744]] Josias fut père de Joakim. Joakim fut père de Jéchonias et de ses frères, vers le temps de la captivité de Babylone.<small>(Ostervald 1744)</small>		* [[1744 AD\|1744]] Josias fut père de Joakim. Joakim fut père de Jéchonias et de ses frères, vers le temps de la captivité de Babylone.<small>(Ostervald 1744)</small>
	* [[1864 AD\|1864]] (Augustin Crampon)		* [[1864 AD\|1864]] (Augustin Crampon)
	* [[1910 AD\|1910]]		* [[1910 AD\|1910]] Josias engendra Jéchonias et ses frères, au temps de la déportation à Babylone.<small>(Louis Segond)</small>
	* [[2006 AD\|2006]] ([[King James Française]])		* [[2006 AD\|2006]] ([[King James Française]])

Nick: /* Beza */

2023-12-16T08:23:16Z

Beza

← Older revision		Revision as of 08:23, 16 December 2023
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	translated as:		translated as:

	But Robert Stephanus, a man of blessed memory, from an ancient manuscript codex, which Stapulensis also praises, and after him Martinus Bucerus, witnesses of undoubted faith, so it could be seen that he printed this verse, Ιωσίας δὲ ἐγέννησε τὸν Ἰακίμ ) Ἰακὶμ δ' ἐγέννησε τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος, that is, Josias begot Jakim, and Jakim begot Jeconiah and his brothers in that Babylonian transportation, which lesson I once followed. But the truth of history again stands in the way of these. For what children did Josiah beget at any time of the transportation, who died eight years before the captivity of Jehoiakim, and eleven years before the captivity of Jeconiah, and lastly before the transportation of Zedekiah, perhaps twenty-two years? And so in this also, in the otherwise true and authentic reading of that manuscript code, an error has crept in, but a slight one, and thus to be corrected, as I have now transposed, And Josias begat Jakim and his brothers. And Jakim begat Jeconiah in the Babylonian transportation, as that which began under Jakim, was afterwards increased under Jeconiah and finally finished under Zedekiah. For this is what history itself demands, and the number of three tickets will be completed.		:But Robert Stephanus, a man of blessed memory, from an ancient manuscript codex, which Stapulensis also praises, and after him Martinus Bucerus, witnesses of undoubted faith, so it could be seen that he printed this verse, Ιωσίας δὲ ἐγέννησε τὸν Ἰακίμ ) Ἰακὶμ δ' ἐγέννησε τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος, that is, Josias begot Jakim, and Jakim begot Jeconiah and his brothers in that Babylonian transportation, which lesson I once followed. But the truth of history again stands in the way of these. For what children did Josiah beget at any time of the transportation, who died eight years before the captivity of Jehoiakim, and eleven years before the captivity of Jeconiah, and lastly before the transportation of Zedekiah, perhaps twenty-two years? And so in this also, in the otherwise true and authentic reading of that manuscript code, an error has crept in, but a slight one, and thus to be corrected, as I have now transposed, And Josias begat Jakim and his brothers. And Jakim begat Jeconiah in the Babylonian transportation, as that which began under Jakim, was afterwards increased under Jeconiah and finally finished under Zedekiah. For this is what history itself demands, and the number of three tickets will be completed.

	==Greek==		==Greek==

Nick: /* Beza */

2023-12-14T13:14:19Z

Beza

← Older revision		Revision as of 13:14, 14 December 2023
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	====Beza====		====Beza====
	:… At Robertus Stephanus, beatae memoriae vir, ex ex [sic] vetusto codice manuscripto, quem Stapulensis quoque, et post illum Martinus Bucerus, indubitatae fidei testes, laudant, sic versiculum hunc videri poterat excudisse, Ιωσίας δὲ ἐγέννησε τὸν Ἰακίμ (qui est Hebraeis Iehoiakim) Ἰακὶμ δ’ ἐγέννησε τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος, id est, Iosias autem genuit Iakim, Iakim autem genuit Iechoniam et fratres eius in transportatione illa Babylonica, quam lectionem aliquando sum sequutus. Sed his rursum obstat historiae veritas. Quinam enim Iosias ullo tempore transportationis liberos genuerit, qui octennio ante Iehoiakimi captivitatem, ante captum vero Iechoniam annis undecim, denique ante Sedechiae transportationem, annis nimirum viginti duobus interierit? Itaque in hac quoque illius manuscripti codicis alioqui vera et germana lectione error inolevit, sed levis, et sic emendandus, ut nunc transtuli, Ἰωσίας δὲ ἐγέννησε τὸν Ἰακίμ, καὶ τοὺς ἀδελφοὺς αὐτοῦ, Ἰακὶμ δὲ ἐγέννησε τὸν Ἰεχονίαν ἐπὶ τῆς μετοικεσίας Βαβυλῶνος, id est, Iosias autem genuit Iakim et fratres eius. Iakim autem genuit Iechoniam in transportatione Babylonica, utpote quae sub Iakim coeperit, aucta postea sub Iechonia et sub Sedechia demum consummata. Sic enim et ipse historia postulat, et trium tesseradecadum numerus explebitur.		:… At Robertus Stephanus, beatae memoriae vir, ex ex [sic] vetusto codice manuscripto, quem Stapulensis quoque, et post illum Martinus Bucerus, indubitatae fidei testes, laudant, sic versiculum hunc videri poterat excudisse, Ιωσίας δὲ ἐγέννησε τὸν Ἰακίμ (qui est Hebraeis Iehoiakim) Ἰακὶμ δ’ ἐγέννησε τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος, id est, Iosias autem genuit Iakim, Iakim autem genuit Iechoniam et fratres eius in transportatione illa Babylonica, quam lectionem aliquando sum sequutus. Sed his rursum obstat historiae veritas. Quinam enim Iosias ullo tempore transportationis liberos genuerit, qui octennio ante Iehoiakimi captivitatem, ante captum vero Iechoniam annis undecim, denique ante Sedechiae transportationem, annis nimirum viginti duobus interierit? Itaque in hac quoque illius manuscripti codicis alioqui vera et germana lectione error inolevit, sed levis, et sic emendandus, ut nunc transtuli, Ἰωσίας δὲ ἐγέννησε τὸν Ἰακίμ, καὶ τοὺς ἀδελφοὺς αὐτοῦ, Ἰακὶμ δὲ ἐγέννησε τὸν Ἰεχονίαν ἐπὶ τῆς μετοικεσίας Βαβυλῶνος, id est, Iosias autem genuit Iakim et fratres eius. Iakim autem genuit Iechoniam in transportatione Babylonica, utpote quae sub Iakim coeperit, aucta postea sub Iechonia et sub Sedechia demum consummata. Sic enim et ipse historia postulat, et trium tesseradecadum numerus explebitur.

			translated as:

			But Robert Stephanus, a man of blessed memory, from an ancient manuscript codex, which Stapulensis also praises, and after him Martinus Bucerus, witnesses of undoubted faith, so it could be seen that he printed this verse, Ιωσίας δὲ ἐγέννησε τὸν Ἰακίμ ) Ἰακὶμ δ' ἐγέννησε τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος, that is, Josias begot Jakim, and Jakim begot Jeconiah and his brothers in that Babylonian transportation, which lesson I once followed. But the truth of history again stands in the way of these. For what children did Josiah beget at any time of the transportation, who died eight years before the captivity of Jehoiakim, and eleven years before the captivity of Jeconiah, and lastly before the transportation of Zedekiah, perhaps twenty-two years? And so in this also, in the otherwise true and authentic reading of that manuscript code, an error has crept in, but a slight one, and thus to be corrected, as I have now transposed, And Josias begat Jakim and his brothers. And Jakim begat Jeconiah in the Babylonian transportation, as that which began under Jakim, was afterwards increased under Jeconiah and finally finished under Zedekiah. For this is what history itself demands, and the number of three tickets will be completed.

	==Greek==		==Greek==

Nick: /* Cursed Jehoiakim */

2023-12-14T13:12:52Z

Cursed Jehoiakim

← Older revision		Revision as of 13:12, 14 December 2023
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	This proves that the genealogy from Matthew 1:2 is of Joseph and not as the NKJV and other modern bibles say, of Jesus.		This proves that the genealogy from Matthew 1:2 is of Joseph and not as the NKJV and other modern bibles say, of Jesus.

			====Beza====
			:… At Robertus Stephanus, beatae memoriae vir, ex ex [sic] vetusto codice manuscripto, quem Stapulensis quoque, et post illum Martinus Bucerus, indubitatae fidei testes, laudant, sic versiculum hunc videri poterat excudisse, Ιωσίας δὲ ἐγέννησε τὸν Ἰακίμ (qui est Hebraeis Iehoiakim) Ἰακὶμ δ’ ἐγέννησε τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος, id est, Iosias autem genuit Iakim, Iakim autem genuit Iechoniam et fratres eius in transportatione illa Babylonica, quam lectionem aliquando sum sequutus. Sed his rursum obstat historiae veritas. Quinam enim Iosias ullo tempore transportationis liberos genuerit, qui octennio ante Iehoiakimi captivitatem, ante captum vero Iechoniam annis undecim, denique ante Sedechiae transportationem, annis nimirum viginti duobus interierit? Itaque in hac quoque illius manuscripti codicis alioqui vera et germana lectione error inolevit, sed levis, et sic emendandus, ut nunc transtuli, Ἰωσίας δὲ ἐγέννησε τὸν Ἰακίμ, καὶ τοὺς ἀδελφοὺς αὐτοῦ, Ἰακὶμ δὲ ἐγέννησε τὸν Ἰεχονίαν ἐπὶ τῆς μετοικεσίας Βαβυλῶνος, id est, Iosias autem genuit Iakim et fratres eius. Iakim autem genuit Iechoniam in transportatione Babylonica, utpote quae sub Iakim coeperit, aucta postea sub Iechonia et sub Sedechia demum consummata. Sic enim et ipse historia postulat, et trium tesseradecadum numerus explebitur.

	==Greek==		==Greek==

Nick at 11:00, 29 May 2021

2021-05-29T11:00:28Z

← Older revision		Revision as of 11:00, 29 May 2021
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	[[Image:Matthew_1_11_Scrivener_1845_notes_a.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]		[[Image:Matthew_1_11_Scrivener_1845_notes_a.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]
	[[Image:Matthew_1_11_Scrivener_1845_notes_b.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]		[[Image:Matthew_1_11_Scrivener_1845_notes_b.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]
	Frederick Henry Ambrose Scrivener has in his ~~1945~~ work ''A supplement to the authorised English version of the New Testament : being a critical illustration of its more difficult passages from the Syriac, Latin and earlier English versions, with an introduction''		Frederick Henry Ambrose Scrivener has in his 1845 work ''A supplement to the authorised English version of the New Testament : being a critical illustration of its more difficult passages from the Syriac, Latin and earlier English versions, with an introduction''
	:(I)<sup>o</sup>v.ll,		:(I)<sup>o</sup>v.ll,
	:THE margin of Auth. informs us that “''some read Josias begat Jakim, and Jakim begat Jechonias.''” The same note occurs in the margin of Bish., and the words are found in the text of Gen., which deferred in this matter to the judgment of Beza (see Introd. p. 94). Mill (Prolog. N. T. p. 130) censures Beza for admitting τον Ιωακιμ, Ιωακιμ δε εγεννησεν into the earlier editions of his Greek Testament. Mill might have added that he afterwards became sensible of his error, and retracted it in the edition of 1582. The words proposed to be inserted are certainly supported by some authority. Besides Codex ιδ´ of Stephens (Griesbach’s 120 of the Gospels), and Colinæi N. T. 1534 (which misled Castalio and Beza), nine other manuscripts have been cited in their favor by Scholz. The same clause (with the variation of Ἰωακὶμ for Ἰακὶμ), is found in about twenty-five other manuscripts, including several of respectable antiquity; as well as in the margin of the Philoxenian Syriac, and some copies of the Jerusalem Syriac version. In all other translations the words are omitted, and this is a case in which the testimony of versions manifestly deserves to have considerable weight.* The addition is unknown to all the Fathers except Irenaeus, whose precise meaning is very doubtful, and Epiphanius, who has a reading peculiar to himself. Hilary, on the contrary, points out the deficiency in the number of generations between the captivity and our Lord's birth; Porphyry cavils at it; and Chrysostom resorts to the forced apology, ἐμοὶ γὰρ ἐνταῦθα δοκεῖ τὸν χρόνον τῆς αἰχμαλωσίας ἐν τάξει γενεᾶς τιϑέναι. Thus the arguments for the spuriousness of the clause decidedly preponderate. It probably originated in a marginal gloss made by some person who adopted Jerome's explanation of the passage: namely, that by Jechonias in v. 11 we ought to understand Jehoiakim, the son of Josiah; and in v. 12 Jehoiachin, the son of Jehoiakim; a view of the subject approved by Whitby; whether correctly or otherwise it is not for me to enquire. Syr. Vulg. Tynd. Gov. Cran. here resemble the received Greek text.		:THE margin of Auth. informs us that “''some read Josias begat Jakim, and Jakim begat Jechonias.''” The same note occurs in the margin of Bish., and the words are found in the text of Gen., which deferred in this matter to the judgment of Beza (see Introd. p. 94). Mill (Prolog. N. T. p. 130) censures Beza for admitting τον Ιωακιμ, Ιωακιμ δε εγεννησεν into the earlier editions of his Greek Testament. Mill might have added that he afterwards became sensible of his error, and retracted it in the edition of 1582. The words proposed to be inserted are certainly supported by some authority. Besides Codex ιδ´ of Stephens (Griesbach’s 120 of the Gospels), and Colinæi N. T. 1534 (which misled Castalio and Beza), nine other manuscripts have been cited in their favor by Scholz. The same clause (with the variation of Ἰωακὶμ for Ἰακὶμ), is found in about twenty-five other manuscripts, including several of respectable antiquity; as well as in the margin of the Philoxenian Syriac, and some copies of the Jerusalem Syriac version. In all other translations the words are omitted, and this is a case in which the testimony of versions manifestly deserves to have considerable weight.* The addition is unknown to all the Fathers except Irenaeus, whose precise meaning is very doubtful, and Epiphanius, who has a reading peculiar to himself. Hilary, on the contrary, points out the deficiency in the number of generations between the captivity and our Lord's birth; Porphyry cavils at it; and Chrysostom resorts to the forced apology, ἐμοὶ γὰρ ἐνταῦθα δοκεῖ τὸν χρόνον τῆς αἰχμαλωσίας ἐν τάξει γενεᾶς τιϑέναι. Thus the arguments for the spuriousness of the clause decidedly preponderate. It probably originated in a marginal gloss made by some person who adopted Jerome's explanation of the passage: namely, that by Jechonias in v. 11 we ought to understand Jehoiakim, the son of Josiah; and in v. 12 Jehoiachin, the son of Jehoiakim; a view of the subject approved by Whitby; whether correctly or otherwise it is not for me to enquire. Syr. Vulg. Tynd. Gov. Cran. here resemble the received Greek text.

Nick: /* Jakim added in Geneva and Bishops' Bibles */

2020-11-01T22:36:53Z

Jakim added in Geneva and Bishops' Bibles

← Older revision		Revision as of 22:36, 1 November 2020
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	===Jakim added in Geneva and Bishops' Bibles===		===Jakim added in Geneva and Bishops' Bibles===
	====Scrivener====		====Scrivener====
	[[Image:~~Matthew_1_11_Scivener_1845_notes_a~~.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]		[[Image:Matthew_1_11_Scrivener_1845_notes_a.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]
	[[Image:~~Matthew_1_11_Scivener_1845_notes_b~~.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]		[[Image:Matthew_1_11_Scrivener_1845_notes_b.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]
			Frederick Henry Ambrose Scrivener has in his 1945 work ''A supplement to the authorised English version of the New Testament : being a critical illustration of its more difficult passages from the Syriac, Latin and earlier English versions, with an introduction''
	:(I)<sup>o</sup>v.ll,		:(I)<sup>o</sup>v.ll,
	:THE margin of Auth. informs us that “''some read Josias begat Jakim, and Jakim begat Jechonias.''” The same note occurs in the margin of Bish., and the words are found in the text of Gen., which deferred in this matter to the judgment of Beza (see Introd. p. 94). Mill (Prolog. N. T. p. 130) censures Beza for admitting τον Ιωακιμ, Ιωακιμ δε εγεννησεν into the earlier editions of his Greek Testament. Mill might have added that he afterwards became sensible of his error, and retracted it in the edition of 1582. The words proposed to be inserted are certainly supported by some authority. Besides Codex ιδ´ of Stephens (Griesbach’s 120 of the Gospels), and Colinæi N. T. 1534 (which misled Castalio and Beza), nine other manuscripts have been cited in their favor by Scholz. The same clause (with the variation of Ἰωακὶμ for Ἰακὶμ), is found in about twenty-five other manuscripts, including several of respectable antiquity; as well as in the margin of the Philoxenian Syriac, and some copies of the Jerusalem Syriac version. In all other translations the words are omitted, and this is a case in which the testimony of versions manifestly deserves to have considerable weight.* The addition is unknown to all the Fathers except Irenaeus, whose precise meaning is very doubtful, and Epiphanius, who has a reading peculiar to himself. Hilary, on the contrary, points out the deficiency in the number of generations between the captivity and our Lord's birth; Porphyry cavils at it; and Chrysostom resorts to the forced apology, ἐμοὶ γὰρ ἐνταῦθα δοκεῖ τὸν χρόνον τῆς αἰχμαλωσίας ἐν τάξει γενεᾶς τιϑέναι. Thus the arguments for the spuriousness of the clause decidedly preponderate. It probably originated in a marginal gloss made by some person who adopted Jerome's explanation of the passage: namely, that by Jechonias in v. 11 we ought to understand Jehoiakim, the son of Josiah; and in v. 12 Jehoiachin, the son of Jehoiakim; a view of the subject approved by Whitby; whether correctly or otherwise it is not for me to enquire. Syr. Vulg. Tynd. Gov. Cran. here resemble the received Greek text.		:THE margin of Auth. informs us that “''some read Josias begat Jakim, and Jakim begat Jechonias.''” The same note occurs in the margin of Bish., and the words are found in the text of Gen., which deferred in this matter to the judgment of Beza (see Introd. p. 94). Mill (Prolog. N. T. p. 130) censures Beza for admitting τον Ιωακιμ, Ιωακιμ δε εγεννησεν into the earlier editions of his Greek Testament. Mill might have added that he afterwards became sensible of his error, and retracted it in the edition of 1582. The words proposed to be inserted are certainly supported by some authority. Besides Codex ιδ´ of Stephens (Griesbach’s 120 of the Gospels), and Colinæi N. T. 1534 (which misled Castalio and Beza), nine other manuscripts have been cited in their favor by Scholz. The same clause (with the variation of Ἰωακὶμ for Ἰακὶμ), is found in about twenty-five other manuscripts, including several of respectable antiquity; as well as in the margin of the Philoxenian Syriac, and some copies of the Jerusalem Syriac version. In all other translations the words are omitted, and this is a case in which the testimony of versions manifestly deserves to have considerable weight.* The addition is unknown to all the Fathers except Irenaeus, whose precise meaning is very doubtful, and Epiphanius, who has a reading peculiar to himself. Hilary, on the contrary, points out the deficiency in the number of generations between the captivity and our Lord's birth; Porphyry cavils at it; and Chrysostom resorts to the forced apology, ἐμοὶ γὰρ ἐνταῦθα δοκεῖ τὸν χρόνον τῆς αἰχμαλωσίας ἐν τάξει γενεᾶς τιϑέναι. Thus the arguments for the spuriousness of the clause decidedly preponderate. It probably originated in a marginal gloss made by some person who adopted Jerome's explanation of the passage: namely, that by Jechonias in v. 11 we ought to understand Jehoiakim, the son of Josiah; and in v. 12 Jehoiachin, the son of Jehoiakim; a view of the subject approved by Whitby; whether correctly or otherwise it is not for me to enquire. Syr. Vulg. Tynd. Gov. Cran. here resemble the received Greek text.
	::* “Multarum gentium lnguis Scriptura ante translata, docet ''falsa esse, quæ addita sunt'',” is the well-known rule of Jerome on this point.		::* “Multarum gentium lnguis Scriptura ante translata, docet ''falsa esse, quæ addita sunt'',” is the well-known rule of Jerome on this point. <small>''[https://archive.org/details/supplementtoauth00scri/page/130/mode/2up A supplement to the authorised English version of the New Testament : being a critical illustration of its more difficult passages from the Syriac, Latin and earlier English versions, with an introduction
			by Scrivener, Frederick Henry Ambrose, 1813-1891''</small>

	===English Bibles===		===English Bibles===

Nick: /* Scrivener */

2020-11-01T00:00:23Z

Scrivener

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	[[Image:Matthew_1_11_Scivener_1845_notes_a.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]		[[Image:Matthew_1_11_Scivener_1845_notes_a.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]
	[[Image:Matthew_1_11_Scivener_1845_notes_b.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]		[[Image:Matthew_1_11_Scivener_1845_notes_b.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]
	:(I)<sup>o<sup>v.ll,		:(I)<sup>o</sup>v.ll,
	:THE margin of Auth. informs us that “''some read Josias begat Jakim, and Jakim begat Jechonias.''” The same note occurs in the margin of Bish., and the words are found in the text of Gen., which deferred in this matter to the judgment of Beza (see Introd. p. 94). Mill (Prolog. N. T. p. 130) censures Beza for admitting τον Ιωακιμ, Ιωακιμ δε εγεννησεν into the earlier editions of his Greek Testament. Mill might have added that he afterwards became sensible of his error, and retracted it in the edition of 1582. The words proposed to be inserted are certainly supported by some authority. Besides Codex ιδ´ of Stephens (Griesbach’s 120 of the Gospels), and Colinæi N. T. 1534 (which misled Castalio and Beza), nine other manuscripts have been cited in their favor by Scholz. The same clause (with the variation of Ἰωακὶμ for Ἰακὶμ), is found in about twenty-five other manuscripts, including several of respectable antiquity; as well as in the margin of the Philoxenian Syriac, and some copies of the Jerusalem Syriac version. In all other translations the words are omitted, and this is a case in which the testimony of versions manifestly deserves to have considerable weight.* The addition is unknown to all the Fathers except Irenaeus, whose precise meaning is very doubtful, and Epiphanius, who has a reading peculiar to himself. Hilary, on the contrary, points out the deficiency in the number of generations between the captivity and our Lord's birth; Porphyry cavils at it; and Chrysostom resorts to the forced apology, ἐμοὶ γὰρ ἐνταῦθα δοκεῖ τὸν χρόνον τῆς αἰχμαλωσίας ἐν τάξει γενεᾶς τιϑέναι. Thus the arguments for the spuriousness of the clause decidedly preponderate. It probably originated in a marginal gloss made by some person who adopted Jerome's explanation of the passage: namely, that by Jechonias in v. 11 we ought to understand Jehoiakim, the son of Josiah; and in v. 12 Jehoiachin, the son of Jehoiakim; a view of the subject approved by Whitby; whether correctly or otherwise it is not for me to enquire. Syr. Vulg. Tynd. Gov. Cran. here resemble the received Greek text.		:THE margin of Auth. informs us that “''some read Josias begat Jakim, and Jakim begat Jechonias.''” The same note occurs in the margin of Bish., and the words are found in the text of Gen., which deferred in this matter to the judgment of Beza (see Introd. p. 94). Mill (Prolog. N. T. p. 130) censures Beza for admitting τον Ιωακιμ, Ιωακιμ δε εγεννησεν into the earlier editions of his Greek Testament. Mill might have added that he afterwards became sensible of his error, and retracted it in the edition of 1582. The words proposed to be inserted are certainly supported by some authority. Besides Codex ιδ´ of Stephens (Griesbach’s 120 of the Gospels), and Colinæi N. T. 1534 (which misled Castalio and Beza), nine other manuscripts have been cited in their favor by Scholz. The same clause (with the variation of Ἰωακὶμ for Ἰακὶμ), is found in about twenty-five other manuscripts, including several of respectable antiquity; as well as in the margin of the Philoxenian Syriac, and some copies of the Jerusalem Syriac version. In all other translations the words are omitted, and this is a case in which the testimony of versions manifestly deserves to have considerable weight.* The addition is unknown to all the Fathers except Irenaeus, whose precise meaning is very doubtful, and Epiphanius, who has a reading peculiar to himself. Hilary, on the contrary, points out the deficiency in the number of generations between the captivity and our Lord's birth; Porphyry cavils at it; and Chrysostom resorts to the forced apology, ἐμοὶ γὰρ ἐνταῦθα δοκεῖ τὸν χρόνον τῆς αἰχμαλωσίας ἐν τάξει γενεᾶς τιϑέναι. Thus the arguments for the spuriousness of the clause decidedly preponderate. It probably originated in a marginal gloss made by some person who adopted Jerome's explanation of the passage: namely, that by Jechonias in v. 11 we ought to understand Jehoiakim, the son of Josiah; and in v. 12 Jehoiachin, the son of Jehoiakim; a view of the subject approved by Whitby; whether correctly or otherwise it is not for me to enquire. Syr. Vulg. Tynd. Gov. Cran. here resemble the received Greek text.
	::* “Multarum gentium lnguis Scriptura ante translata, docet ''falsa esse, quæ addita sunt'',” is the well-known rule of Jerome on this point.		::* “Multarum gentium lnguis Scriptura ante translata, docet ''falsa esse, quæ addita sunt'',” is the well-known rule of Jerome on this point.

Nick: /* Jakim added in Geneva and Bishops' Bibles */

2020-10-31T23:59:50Z

Jakim added in Geneva and Bishops' Bibles

← Older revision		Revision as of 23:59, 31 October 2020
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	[[Image:Matthew_1_11_Scivener_1845_notes_b.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]		[[Image:Matthew_1_11_Scivener_1845_notes_b.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]
	:(I)<sup>o<sup>v.ll,		:(I)<sup>o<sup>v.ll,
	:THE margin of Auth. informs us that “''some read Josias begat Jakim, and Jakim begat Jechonias.''” The same note occurs in the margin of Bish., and the words are found in the text of Gen., which deferred in this matter to the judgment of Beza (see Introd. p. 94). Mill (Prolog. N. T. p. 130) censures Beza for admitting τον Ιωακιμ, Ιωακιμ δε εγεννησεν into the earlier editions of his Greek Testament. Mill might have added that he afterwards became sensible of his error, and retracted it in the edition of 1582. The words proposed to be inserted are certainly supported by some authority. Besides		:THE margin of Auth. informs us that “''some read Josias begat Jakim, and Jakim begat Jechonias.''” The same note occurs in the margin of Bish., and the words are found in the text of Gen., which deferred in this matter to the judgment of Beza (see Introd. p. 94). Mill (Prolog. N. T. p. 130) censures Beza for admitting τον Ιωακιμ, Ιωακιμ δε εγεννησεν into the earlier editions of his Greek Testament. Mill might have added that he afterwards became sensible of his error, and retracted it in the edition of 1582. The words proposed to be inserted are certainly supported by some authority. Besides Codex ιδ´ of Stephens (Griesbach’s 120 of the Gospels), and Colinæi N. T. 1534 (which misled Castalio and Beza), nine other manuscripts have been cited in their favor by Scholz. The same clause (with the variation of Ἰωακὶμ for Ἰακὶμ), is found in about twenty-five other manuscripts, including several of respectable antiquity; as well as in the margin of the Philoxenian Syriac, and some copies of the Jerusalem Syriac version. In all other translations the words are omitted, and this is a case in which the testimony of versions manifestly deserves to have considerable weight.* The addition is unknown to all the Fathers except Irenaeus, whose precise meaning is very doubtful, and Epiphanius, who has a reading peculiar to himself. Hilary, on the contrary, points out the deficiency in the number of generations between the captivity and our Lord's birth; Porphyry cavils at it; and Chrysostom resorts to the forced apology, ἐμοὶ γὰρ ἐνταῦθα δοκεῖ τὸν χρόνον τῆς αἰχμαλωσίας ἐν τάξει γενεᾶς τιϑέναι. Thus the arguments for the spuriousness of the clause decidedly preponderate. It probably originated in a marginal gloss made by some person who adopted Jerome's explanation of the passage: namely, that by Jechonias in v. 11 we ought to understand Jehoiakim, the son of Josiah; and in v. 12 Jehoiachin, the son of Jehoiakim; a view of the subject approved by Whitby; whether correctly or otherwise it is not for me to enquire. Syr. Vulg. Tynd. Gov. Cran. here resemble the received Greek text.
	Codex ιδ´ of Stephens (Griesbach’s 120 of the Gospels), and Colinæi N. T. 1534 (which misled Castalio and Beza), nine other manuscripts have been cited in their favor by Scholz. The same clause (with the variation of Ἰωακὶμ for Ἰακὶμ), is found in about twenty-five other manuscripts, including several of respectable antiquity; as well as in the margin of the Philoxenian Syriac, and some copies of the Jerusalem Syriac version. In all other translations the words are omitted, and this is a case in which the testimony of versions manifestly deserves to have considerable weight.*		::* “Multarum gentium lnguis Scriptura ante translata, docet ''falsa esse, quæ addita sunt'',” is the well-known rule of Jerome on this point.
	The addition is unknown to all the Fathers except Irenaeus, whose precise meaning is very doubtful, and Epiphanius, who has a reading peculiar to himself. Hilary, on the contrary, points out the deficiency in the number of generations between the captivity and our Lord's birth; Porphyry cavils at it; and Chrysostom resorts to the forced apology, ἐμοὶ γὰρ ἐνταῦθα δοκεῖ τὸν χρόνον τῆς αἰχμαλωσίας ἐν τάξει γενεᾶς τιϑέναι. Thus the arguments for the spuriousness of the clause decidedly preponderate. It probably originated in a marginal gloss made by some person who adopted Jerome's explanation of the passage: namely, that by Jechonias in v. 11 we ought to understand Jehoiakim, the son of Josiah; and in v. 12 Jehoiachin, the son of Jehoiakim; a view of the subject approved by Whitby; whether correctly or otherwise it is not for me to enquire. Syr. Vulg. Tynd. Gov. Cran. here resemble the received Greek text.

	===English Bibles===		===English Bibles===

Nick: /* Jakim added in Geneva and Bishops' Bibles */

2020-10-31T23:53:57Z

Jakim added in Geneva and Bishops' Bibles

← Older revision		Revision as of 23:53, 31 October 2020
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	==Commentary==		==Commentary==
	====Jakim added in Geneva and Bishops' Bibles====		===Jakim added in Geneva and Bishops' Bibles===
			====Scrivener====
	[[Image:Matthew_1_11_Scivener_1845_notes_a.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]		[[Image:Matthew_1_11_Scivener_1845_notes_a.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]
	[[Image:Matthew_1_11_Scivener_1845_notes_b.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]		[[Image:Matthew_1_11_Scivener_1845_notes_b.jpg\|thumb\|right\|250px\|<small>Scrivener made notes on the NT in 1845</small>]]
			:(I)<sup>o<sup>v.ll,
			:THE margin of Auth. informs us that “''some read Josias begat Jakim, and Jakim begat Jechonias.''” The same note occurs in the margin of Bish., and the words are found in the text of Gen., which deferred in this matter to the judgment of Beza (see Introd. p. 94). Mill (Prolog. N. T. p. 130) censures Beza for admitting τον Ιωακιμ, Ιωακιμ δε εγεννησεν into the earlier editions of his Greek Testament. Mill might have added that he afterwards became sensible of his error, and retracted it in the edition of 1582. The words proposed to be inserted are certainly supported by some authority. Besides
			Codex ιδ´ of Stephens (Griesbach’s 120 of the Gospels), and Colinæi N. T. 1534 (which misled Castalio and Beza), nine other manuscripts have been cited in their favor by Scholz. The same clause (with the variation of Ἰωακὶμ for Ἰακὶμ), is found in about twenty-five other manuscripts, including several of respectable antiquity; as well as in the margin of the Philoxenian Syriac, and some copies of the Jerusalem Syriac version. In all other translations the words are omitted, and this is a case in which the testimony of versions manifestly deserves to have considerable weight.*
			The addition is unknown to all the Fathers except Irenaeus, whose precise meaning is very doubtful, and Epiphanius, who has a reading peculiar to himself. Hilary, on the contrary, points out the deficiency in the number of generations between the captivity and our Lord's birth; Porphyry cavils at it; and Chrysostom resorts to the forced apology, ἐμοὶ γὰρ ἐνταῦθα δοκεῖ τὸν χρόνον τῆς αἰχμαλωσίας ἐν τάξει γενεᾶς τιϑέναι. Thus the arguments for the spuriousness of the clause decidedly preponderate. It probably originated in a marginal gloss made by some person who adopted Jerome's explanation of the passage: namely, that by Jechonias in v. 11 we ought to understand Jehoiakim, the son of Josiah; and in v. 12 Jehoiachin, the son of Jehoiakim; a view of the subject approved by Whitby; whether correctly or otherwise it is not for me to enquire. Syr. Vulg. Tynd. Gov. Cran. here resemble the received Greek text.

			===English Bibles===
	* 1380 Josias bigat Jeconyas... (Wyclif's Bible by John Wycliffe)		* 1380 Josias bigat Jeconyas... (Wyclif's Bible by John Wycliffe)
	* 1395 Josias bigat Jeconyas... (Wyclif's Bible by John Wycliffe)		* 1395 Josias bigat Jeconyas... (Wyclif's Bible by John Wycliffe)

← Older revision		Revision as of 10:19, 14 September 2024
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	* [[1744 AD\|1744]] Josias fut père de Joakim. Joakim fut père de Jéchonias et de ses frères, vers le temps de la captivité de Babylone.<small>(Ostervald 1744)</small>		* [[1744 AD\|1744]] Josias fut père de Joakim. Joakim fut père de Jéchonias et de ses frères, vers le temps de la captivité de Babylone.<small>(Ostervald 1744)</small>
	* [[1864 AD\|1864]] (Augustin Crampon)		* [[1864 AD\|1864]] (Augustin Crampon)
	* [[1910 AD\|1910]]		* [[1910 AD\|1910]] Josias engendra Jéchonias et ses frères, au temps de la déportation à Babylone.<small>(Louis Segond)</small>
	* [[2006 AD\|2006]] ([[King James Française]])		* [[2006 AD\|2006]] ([[King James Française]])