Saturday Series: 1 John 4:1-6 (continued)

1 John 4:1-6, continued

Last week, we examined 1 John 4:1-6 in the context of the thematic and rhetorical structure of the letter, and also looked at the first three verses in detail. This section deals with the theme of trust in Jesus, just as the prior section (3:12-24) dealt with the theme of love. These two—love and trust in Jesus—are the two components of the great “commandment of God” (v. 23) which all true believers will uphold (and can never violate). Verses 1-3 of chapter 4 presents the author’s key teaching in the letter on trust in Jesus as the mark of the true believer. It builds upon the earlier instruction of 2:18-27 (discussed in a previous study). We have noted how 1 John is aimed at warning readers against certain people who have separated from the Community, and thus demonstrated themselves to be false believers (described as antíchristos, “against the Anointed”, 2:18, 22, and again here in 4:3). The author distinguishes them as ones who violate the first component of the great command—which is to say, they do not trust that Jesus is the Anointed One and Son of God (2:22-23). However, as Christians who previously had belonged to the Community, presumably they did, in fact, accept Jesus as both the Anointed One (Messiah) and Son of God, confessing and affirming both points of doctrine. Thus, it would seem that the author has something very specific in mind, a way of understanding just what an identification of Jesus by these titles means. We get a glimpse of what this is by the defining statement (of true belief) in verse 2 of our passage:

“every spirit which gives account as one (with us) of Yeshua (the) Anointed having come in the flesh is out of [i.e. from] God”

On the surface this would imply that the ‘false’ believers did not accept the incarnation of Jesus (as a human being); this would be the obvious sense of the phrase “having come in the flesh” (en sarkí el¢lythóta). Unfortunately, the situation is complicated by the fact that there are two important variant forms of the text in verse 3, where the opposing view of the ‘false’ believers (“false prophets”, v. 1) is stated. It is necessary first to discuss this.

The Text-critical question in 1 John 4:3

As I noted in the previous study, there are two forms of the text of v. 3a—one which uses the verb homologéœ (as in v. 2), and one which instead has the verb lýœ (“loose[n]”). Here are the two forms:

    • “every spirit that does not give account as one (with us) of Yeshua” (pán pneúma hó m¢ homologeí ton I¢soún)
    • “every spirit that looses Yeshua” (pán pneúma hó lýei ton I¢soún)

The first reading (with the verb homologéœ), which rather blandly contradicts the true statement in v. 2 with a simple negative particle (), is by far the majority reading, attested in every Greek manuscript and nearly all the ancient versions as well. The second reading (with lýœ) is known from only a small number of witnesses, and almost all by way of Latin translation (lýei ton I¢soún [“looses Yeshua”] typically rendered in Latin as solvit Iesum). In spite of this, many commentators would accept this minority reading as original. Let us consider the evidence and reasons for this.

External Evidence

The only Greek manuscript which contains the reading with lýœ is the 10th century uncial MS 1739, and there only as a marginal note explaining that the reading was found in writings of Irenaeus, Clement of Alexandria, and Origen—all Church Fathers who lived and wrote in the late 2nd and early 3rd centuries A.D. It is to be found in Irenaeus’ book Against Heresies (III.16.8), a portion surviving only in Latin (with the verb form solvit, “dissolves”); it is also cited in Origen’s Commentary on Matthew, in a portion surviving in Latin (65), though there may be an allusion to it in Greek as well (16.8). In fact, Origin knew both readings, as did the Latin author Tertullian (Against Marcion 5.16.4; Prescription Against Heretics 23) writing at roughly the same time. The minority text (with solvit [in Latin]) is known by several other writers of the 4th and 5th century (e.g., Priscillian Tractate 1.31.3), and is the reading in a number of Old Latin manuscripts (ar c dem div p) in addition to the Latin Vulgate. The only other Greek evidence for the reading (with lýœ) comes from the 5th century historian Socrates (Church History 7.32), who cites it as an “ancient reading” (meaning it was not the one commonly known at the time), using it against the Christological views of the Nestorians (as those who “separated” the two natures of Jesus).

Internal Evidence and Transcriptional Probability

“Internal evidence” in textual criticism refers to things like the style and vocabulary of the New Testament author, which reading is more likely to be original on this basis, and which is more likely to have been changed or entered into the text through the copying by scribes. This latter aspect is often referred to as “transcriptional probability”. An important principle of textual criticism is difficilior lectio potior (“the more difficult reading is to be preferred), meaning that copyists are more likely to alter the text from a word or phrase that is more unusual or difficult to understand to one that is more common or easier to understand. And a good number of commentators consider the reading pán pneúma hó lýei ton I¢soún (“every spirit that looses Jesus“) to be the more difficult. What exactly does this mean—to “loose” Jesus? According to this view, at some point one or more scribes (probably in the early 2nd century) changed the text from “looses” to the blander “does not give account as one [i.e. acknowledge/confess/agree]”, using the same verb as in verse 2. But is this feasible?

For one thing, as many commentators have noted, the use of the negative particle   with an indicative verb form is unusual, and is itself hard to explain as a scribal change. It is more appropriate before a participle, as in the parallel statement in 2 John 7 (see also John 3:18). In fact, the evidence from 2 John 7 cuts both ways: it can be taken as a sign that the reading with homologéœ is original, or that scribes harmonized the reading with lýœ, ‘correcting’ it in light of 2 Jn 7.

What about the use of the verb lýœ—does it fit with the author’s style and would he use it here in such a context? The verb occurs only once elsewhere in the Johannine letters, at 1 Jn 3:8, where it is stated that Jesus appeared on earth so that he might “loose” (lýs¢, i.e. “dissolve”) the works of the Devil. The verb lýœ literally means “loose[n]”, sometimes in the sense of dissolving or destroying, but also in the sense of releasing someone (or something) from bondage, etc. In the book of Revelation (often considered a Johannine writing), it is always used (6 times) in the sense of releasing a person; whereas, in the Gospel of John, it can be used either in the general sense of loosening straps, bonds, etc (1:27; 11:44), or in the negative sense (above) of dissolving something (2:19; 5:18; 7:23; 10:35), as in 1 Jn 3:8. The most relevant occurrence in the Gospel is at 2:19, where it is part of the Temple-saying of Jesus:

“Loose [lýsate] this shrine and in three days I will raise it (again).”

In the Synoptic version (in the Sanhedrin ‘trial’ scene), the reported saying (Mk 14:58 par) uses the compound verb katalýœ (“loose[n] down”), but the meaning is essentially the same—the Temple being dissolved, i.e. its stones broken down and destroyed (cf. Mark 13:1 par where the same verb is used). The verb lýœ typically is not used in the sense of “dissolve/destroy” when a person is the object; however, in Jn 2:19 the object of the Temple (a building) is applied to the person of Jesus by the Gospel writer (vv. 21-22), so it is conceivable that the author of 1 John could be doing something similar here.

Conclusion/Summary

I would say that, while an argument can be made for the originality of the reading with lýœ, and that its use in 4:3 would be, to some extent, compatible with Johannine style and theology, it is hard to ignore the absolutely overwhelming textual evidence of the manuscripts and versions. I find it difficult to explain how a scribal change could so effect every single known Greek manuscript, and, at the same time, all of the ancient versions (except for the Latin). It seems much more likely that the reading with the verb lýœ was introduced as a gloss or explanation of the majority reading, perhaps as a marginal note (such as in MS 1739) that made its way into the text. Indeed, if the majority reading (with m¢ homologeí) is original, it is not immediately clear just what contrast the author is making. In what way do the “false prophets” not confess/acknowledge Jesus Christ having “come in the flesh”? Is it a simple denial of the reality of the incarnation, or something else? For the writers of the 2nd-5th centuries, mentioned above, who attest the reading with lýœ, they seem to understand it in the sense of ‘heretics’ who separate the person of Jesus—i.e., dissolving the bond between the divine Christ (Son of God) and the human Jesus. This, however, would likely not have been the false Christology attacked by the author of 1 John (see below).

1 John 4:4-5

You are out of [ek] God, (my dear) offspring, and you have been victorious over them, (in) that the (one) in you is greater that the (one) in the world. They are out of [ek] the world—through this they speak out of [ek] the world, and the world hears them.”

At this point, in his exhortation to his readers, the author draws a sharp contrast with the “false prophets”, emphatically using the pronouns “you” (hymeís) and “they” (autoí). The rhetorical thrust of this is clear. He addresses his audience as true believers, contrasting them with the false believers who have separated from the Community and hold the erroneous view of Jesus. This aspect of religious identity is established by the familiar Johannine use of the prepositions ek (“out of”) and en (“in”). We have seen how the Johannine writings (both the Gospel and First Letter) play on the different uses of the preposition ek. Here it connotes coming from someone (or something), in the sense of being born out of them, as well as the idea of belonging to someone. True believers belong to God, being born of Him, while false believers belong to the World (the evil World-order, kósmos).

The use of the perfect tense (nenik¢¡kate, “you have been victorious [over]”) here is significant. I see two aspects of meaning at work. First, is the rhetorical purpose. The author wishes to persuade his readers not to be influenced or misled by the views of the “false prophets”; he does this by indicating to them that this has already happened—they have already been victorious over the false believers. It is a clever way of urging them to act and respond in a certain way. At the same time, the verb indicates the real situation for true believers—they have already been victorious over the world because Jesus was victorious through his life and work on earth, and believers now share in this power (through the presence of the Spirit in them, v. 4b). The verb nikᜠis a distinctly Johannine term. Of the 28 occurrences in the New Testament, 24 are in the Gospel of John (1), the First Letter (6), and the Book of Revelation (17). In the Gospel and Letter, it is always used in relation to “the world” (ho kósmos)” or “the evil (one)” (ho pon¢rós). In Jn 16:33 Jesus declares that “I have been victorious over the world”, that is, over the evil and darkness that governs the current world-order. It also means that he has been victorious over the Ruler of the world—the Evil Spirit of the world, the “Evil One” (i.e. the Satan/Devil), 12:31; 14:30; 16:11; 1 Jn 3:8. The language here in vv. 4-6 very much echoes that of the Gospel Discourses of Jesus, especially in the Last Discourse (14:17; 15:19; 17:6-25).

1 John 4:6

“We are out of [ek] God, (and) the (one) knowing God hears us, (but) the (one) who is not out [ek] God does not hear us. Out of [ek] this we know the Spirit of Truth and the Spirit of straying [plán¢].”

The statement “we are out of God” parallels the “you are out of God” in v. 4. This might indicate that it is the authorial “we”, referring to the author himself, perhaps along with other leading ministers. Paul makes frequent use of the authorial “we” in his letters. According to this view, the statement here in v. 6a is meant to persuade readers to listen to what he (the author) is saying. However, I do not believe this is the force of the statement here; rather, “we/us” is being used to identify the Community of true believers, in contrast to the ‘false’ believers who have separated. Since it is the Community of true believers, all genuine believers will hear what is said, since the message is spoken and taught under the guidance of the Spirit. By contrast, those who belong to the world, speak under the influence of the evil Spirit of the world.

This is a clear and marked example of Johannine dualism, with its stark contrast between the domain of God/Christ/Believers and the Devil/World/Non-believers. The closing words bear this out. The “Spirit of Truth” is the Holy Spirit, the Spirit of God (and Christ) who dwells in and among believers (Jn 4:23-24; 14:17; 15:26; 16:13; 1 Jn 5:6). This is what the author refers to with the phrase “the (one) in you” (v. 4b). The corresponding expression to pneúma t¢s plán¢s is a bit harder to translate. The noun plán¢ essentially refers to wandering or going astray; it is an abstract noun used here in opposition to al¢¡theia (“truth”). It characterizes the Evil Spirit (of the world) as one who leads people astray, i.e. misleading or deceiving them; a natural translation of the noun in English would be “deception” (Spirit of Deception). As it happens, this sort of language is known from other Jewish writings of the period, especially in the Community Rule (1QS) of the Qumran texts, in the so-called “Treatise of the Two Spirits”, where two similarly opposing Spirits (of truth and deceit) are described (1QS 3:17-25). This Evil Spirit is what the author is referring to by the phrase “the (one) in the world” (v. 4b); it also the spirit of antíchristos (“against the Anointed”, v. 3).

Summary

If we are to attempt a historical reconstruction of the views of the false believers (“false prophets”, antichrists) who separated from the Community, it is necessary to bring together, as we have done, the two sections dealing with the theme of trust in Jesus2:18-27 and 4:1-6. In the first passage we learn that the author defines these people as those who do not trust in Jesus—that is, they fail/refuse to acknowledge Jesus as the Anointed and Son of God (2:22-23), and thus violate the great command (3:23). In the second passage, we gain a clearer sense of what is involved: these false believers do not acknowledge (with the rest of the Community) Jesus the Anointed as having coming in flesh. This would seem to indicate a denial of the incarnation, a refusal to accept that Jesus appeared on earth as a real flesh-and-blood human being. In classic theological language, this Christological view is referred to as docetism, from the Greek (dokéœ), meaning that Jesus only seemed to be a real human being. It is associated with a number of so-called Gnostic groups and systems of thought in the 2nd and 3rd centuries. Ignatius of Antioch, writing in the early 2nd century, not long after the time when the Johannine letters are often thought to have been composed, attacks an early form of docetic Christology (Smyrn. 1:1-2; 3:1-2; 4:1-2; Trall. 9:1-2; 10:1, etc), and appears to cite 1 John 4:2 for this purpose (in Smyrn. 5:2). Ignatius writes to believers in Asia Minor (Ephesus, Smyrna, Tralles), which is usually considered to be (the most likely) provenance of the Johannine Writings as well.

However, I do not think that the view of the false believers in 1 John is docetic per se. The situation is a bit more complex than that. The answer, I feel, lies in the final section of the letter dealing with the theme of trust in Jesus (5:5-12), which we will soon examine in an upcoming study. But first we must turn to the next section of the letter, on the theme of love, beginning with 4:7. It is a rich and powerful exposition, perhaps the single most extensive treatment on Christian love in the entire New Testament. We will only be able to consider certain aspects of it in the space and time available to us, but it is a subject that will be well worth the study.

Special Note on 1 John 4:3

Special Note on 1 John 4:3

As indicated in the most recent note in this word-study series (“…Spirit and Life”), there is a famous text-critical question in 1 Jn 4:3. It is unusual in that the majority reading is found in the entire Greek manuscript tradition, as well as nearly all versions, and yet the minority reading is still thought to be original by a number of scholars. Here is a translation of the verse with the variation unit marked by braces:

“…and every spirit which { } Yeshua is not out of [i.e. from] God; and this is the (spirit) th(at is) against the Anointed [a)nti/xristo$], of which you have heard that it comes, and now is already in the world.”

The first italicized phrase characterizes this “spirit” which is subsequently identified as being “against the Anointed (One)”. Let us examine the verb which is at the point of variation:

    • The majority reading:
      pa=n pneu=ma o^ mh\ o(mologei= to\n Ihsou=n
      “every spirit which does not give common account [i.e. confess] (regarding) Yeshua…”
    • The minority reading:
      pa=n pneu=ma o^ lu/ei to\n Ihsou=n
      “every spirit which looses Yeshua…”

As indicated above, the majority reading is found in every Greek manuscript (and lectionary), as well as nearly all the versions, and in most of the Church Fathers who cite the passage. The minority reading, by contrast, has very limited attestation. Indeed, the Greek (manuscript) evidence is limited to the margin of the 10th century MS 1739, where it is noted that the verb lu/ei is the reading known by Irenaeus, Clement of Alexandria, and Origen in the late 2nd century. That Irenaeus and Origen knew (and cited) this reading is confirmed, but only in Latin translation, by Against Heresies III.16.5, 8 and Origen’s Commentary on Matthew (§65 [PG] of the books/portions preserved only in Latin). The Latin equivalent of lu/ei to\n Ihsou=n (solvit Iesum) is also cited by Tertullian (Against Marcion 5:16), Priscillian (Tract 1:31), and other Church Fathers, as well as in a number of Old Latin and Vulgate MSS. The earliest surviving citation of the actual Greek would seem to be by the 5th century historian Socrates (Church History 7:32).

On the basis of the overwhelming textual evidence, most commentators accept the majority reading as original, though some scholars prefer the minority text as the lectio difficilior (on the principle that the “more difficult reading” is more likely to be original). If secondary, it is hard to explain how the verb lu/ei would have been introduced in place of mh\ o(mologei=. On the other hand, mh\ o(mologei= is grammatically peculiar enough that its presence in the entire Greek manuscript tradition, substituted throughout in place of lu/ei, seems most unlikely. Which ever direction the change took place, it probably occurred as an explanatory gloss, perhaps as a marginal reading such as we see in the Greek MS 1739. The reading lu/ei to\n Ihsou=n (solvit Iesum, “looses Yeshua”) is cited in the 2nd-3rd centuries—by Irenaeus, Origen, Tertullian (and, presumably, Clement of Alexandria)—in relation to the Christological controversies of the time. This increases the likelihood that the reading was introduced, perhaps intentionally, in order to defend an orthodox (or proto-orthodox) Christology against certain “Gnostic” views which separated the man Jesus from the divine Christ. According to such an interpretation, the (variant reading of) 1 John 4:3 was cited to demonstrate that anyone who “separated” Jesus in this way was, in effect, denying him; certainly such a person was not giving account (i.e. confessing) as one (with the orthodox believers) the proper view of Christ.

But is this anything like what the author of the letter had in mind? Let us consider for a moment what the variant reading lu/ei might have meant for the author if original. The verb means “loos(en)”, and can be used: (1) in this general, fundamental sense; (2) of loosening a bond in the sense of freeing or releasing a person; (3) in the negative sense of “dissolve” (i.e. destroy). It occurs 7 times in the Gospel and Letters of John, more or less in each of these three senses:

    1. The basic meaning of “loosen” (Jn 1:27)
    2. The positive sense of freeing or releasing a person (Jn 11:44)
    3. The negative sense of dissolving/destroying something (Jn 2:19; 1 Jn 3:8)
      To this may be added a special usage (3a) related to the observance of the commands, etc. in the Law (Torah). To “loosen” observance of the Law means essentially to nullify its binding authority (Jn 5:18; 7:23; cf. also 10:35).

The context of 1 John 4:3 is decidedly negative, which suggests that something like meaning 3 above would be intended. The closest parallel is found in the Temple-saying by Jesus in Jn 2:19:

“Loose [i.e. dissolve] this shrine, and in three days I will raise it (again).”

The Gospel writer in verse 21 makes clear that the sanctuary, or Temple building, of which Jesus spoke was his own body. This association is not too far removed from false view of Jesus in 1 Jn 4:2-3. As verse 2 speaks of confessing that Jesus is the Anointed One who has come in the flesh—i.e., as a real flesh-and-blood human being—the contrary message or belief in verse 3 would deny this. In effect, such a “spirit” would dissolve or destroy the body of Jesus, perhaps in the less concrete sense of denying or nullifying its importance for believers (cf. the parallel in Jn 5:18; 7:23).

Of course, if the majority text is original, the question is moot. The author in verse 3 simply negates the (orthodox) view of Christ in verse 2: the different “spirit” does not agree that Jesus is the Anointed One who has come in the flesh.

For several citations and points above, I have relied upon the detailed discussion by Bart Ehrman in The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament (Oxford: 1993), pp. 125-35. He presents strong arguments in favor of the Majority text of 1 Jn 4:3.

September 4: John 20:31

John 20:31

In the closing words of the Gospel of John—that is, the Gospel narrative proper—the author gives his reason for writing:

“I have written these (things) that you might/should trust that Yeshua {Jesus} is the Anointed (One), the Son of God, and that, trusting (him), you would hold life in his name.”

The two key points of doctrine are central to the Gospel and early Christian tradition—that Jesus is (1) the Anointed One (Messiah/Christ), and (2) the Son of God. On the centrality of this two-fold statement of belief, see e.g., Mark 1:1 v.l. and the Matthean version of Peter’s confession (Matt 16:16, cp. Lk 9:20). There can be little doubt as to the author’s own belief, though the specific expression “Son of God” may reflect the unique understanding of the relationship between the Son (Jesus) and God the Father as presented in the Gospel of John. That a specific and definite Christology is intended, would seem clear from corresponding statements in 1 John (1:1-4; 2:22-24; 3:23; 4:1-6, 15; 5:1-5, 6-11, 13, 20, etc), assuming that the letter stems from the same author and/or community as the Gospel. What is perhaps of greater interest for the commentator is the specific verb forms used in the verse. The four verbs reflect a step-parallel structure used at a number of points in the Gospel:

    • I have written [ge/graptai]…that you might/should trust
      • and that trusting…you should hold [e&xete] life…

In this “step” format, the first element of the line or phrase, picks up from the last element of one prior. In this instance, we have two forms of the verb pisteu/w (“trust”, i.e. “have faith [in], believe”), which occurs frequently in the Johannine writings—98 times in the Gospel, 9 in the letters (nearly half of all NT occurrences). The first form is a subjunctive, indicating an intended purpose (and/or result)—”so that, in order that”. The second form is a present participle, suggesting a continual (present) action or condition—believers are trusting, ones who trust. There is an interesting variant with regard to the first (subjunctive) form, which is significant and relevant, in terms of the author’s purpose:

    • Aorist subjunctive (pisteu/sete)—which here is generally taken to mean that the author is writing so that people will come to trust in Christ; in other words, it is aimed primarily at non-believers, or those who are not yet Christian.
    • Present subjunctive (pisteu/ete)—in this case, the present tense would perhaps best be understood as “you would continue to trust”; that is, the purpose being to strengthen the (current) faith of believers.

In modern Christian terms, we might say that the first reading indicates an evangelistic purpose, the second a spiritual purpose. The textual evidence is fairly divided, with the majority supporting the first (aorist subjunctive), including a2 A C D L W Y f1,13 33; on the other hand, a number of key early manuscripts (Ë66vid a* B Q) read the present subjunctive. The same variants occur in 19:35 as well, and it is possible that both verses were changed together. In my view, internal considerations tilt things slightly in favor of the latter reading (present subjunctive). The entire thrust of the Gospel, especially in the discourses of Jesus, appears aimed at presenting (to believers) the deeper, true meaning of Jesus’ words. The very pattern of the discourses utilizes the motif of misunderstanding—Jesus’ hearers (including his own disciples) typically fail to understand the real import of his words, latching onto the apparent or superficial meaning. The question or response of his audience (based on this misunderstanding) prompts Jesus to present a more in-depth explanation and exposition of his initial saying. In this light, I am inclined to interpret 20:31 as follows:

“I have written these (thing)s, (so) that you would (truly) trust that Jesus is the Anointed One, the Son of God, and that, trusting (in him), you would (indeed) hold life in his name.”

This interpretation would seem to be confirmed by the parallel statement in 1 John 5:13:

“I have written to you (so) that you would have seen [i.e. known] that you hold life of-the-Age [i.e. eternal life], to the ones trusting in the name of the Son of God.”

Here there is no doubt that the author is writing to believers; his purpose is indicated by the used of a perfect subjunctive (a past condition continuing into the present)—i.e., believers have seen/known, but he wishes that they will continue to know, and know more fully. It is almost as though he is writing specifically to those believers addressed in Jn 20:31, but that his purpose now is for an even deeper level of (spiritual) awareness. Again, this awareness is Christological—tied to the correct understanding of the person and work of Jesus (the Son). More importantly, the author is concerned that his audience recognize their real identity as believers in Christ, and to think and act more consistently (and faithfully) in this light. From the standpoint of the Christian Community, this is expressed primarily in terms of the principle of love for one another (i.e. the “love command”) in Christ. Another important aspect of Johannine thought (and theology) is the believer’s identity as being of/from [lit. “out of”] God—that is, belonging to Him, coming from or being born of Him. I have discussed this a number of times in recent notes and articles (cf. especially Part 5 of the current series “Gnosis and the New Testament”, on the theme of Election/Predestination). It is possible that something of this understanding is expressed in 1 Jn 5:13, and also in John 20:31, especially if the reading with present subjunctive is correct (cf. above). From the standpoint of predestination, there is a sense in which believers, over the course of their lifetime, gradually gain a deeper understanding of just who we are—and, indeed, who we have always been—in Christ. I think that the specific expression in John of the believer “holding” (eternal) life, along with the image of “remaining/abiding” in Christ (and Christ in the believer), expresses this profound aspect of our Christian identity. It is not simply a question of gaining or finding life through faith in Christ, but of “holding” it—i.e., truly having it in and with oneself. According to the discourses of Jesus in the Gospel of John, God gave the disciples (believers) to Jesus beforehand, into his care, and so we remain through the presence of the Spirit.

September 1 (3): John 14:4-7 (v. 7)

John 14:4-7 (continued, v. 7)

Following the great declaration in verse 6 (see the previous note), Jesus adds the statement in v. 7, addressed directly to his disciples. The precise meaning remains uncertain, due to the textual difficulty surrounding the verb forms used by Jesus. I translate the verse initially based on the reading of the Nestle-Aland critical text:

“If you have known [e)gnw/kate] me, you will know [gw/sesqe] my Father also; and from now (on) you know [ginw/skete] him and have seen [e(wra/kate] him.”

It is in the first part, the conditional clause, where the most significant textual differences are involved. The NA text generally follows the key papyrus Ë66, along with a D 579, in the first two forms of the verb ginw/skw (“know”) that are used:

    • Perfect indicative (e)gnw/kate)—”if you have known me”, i.e. if (indeed) you have (truly) come to know me
    • Future indicative (gnw/sesqe)—”(then) you will know my Father”, i.e. just as you know me

However, the majority of manuscripts (including Vaticanus [B]), have a different initial form, which creates a somewhat different conditional clause. The Westcott-Hort [W-H] critical text follows B:

    • Pluperfect (e)gnw/keite)—”if you had known me”, the implication being that you do not yet truly know me
    • Pluperfect (h&|deite) with the conditional particle a&n—”you would have seen/known my Father”, i.e. you do not (yet) know Him

This difference of emphasis effects how the second half of the sentence should be understood. The majority reading (as in B, W-H) would be interpreted this way:

    • Right now—you do not yet (truly) know me, and so have not yet known (or seen) the Father
    • But from this point on—you do know me, and so have known/seen the Father

It creates a relatively straightforward contrast between the disciples’ understanding and awareness before and after the Last Discourse (and the death/resurrection of Jesus). This interpretation is favored, on internal grounds, by the overall context and setting of the Last Discourse. At a number of points, Jesus conveys the idea that the disciples are undergoing a transformative experience (cf. 13:8-10, 34f; 14:25ff; 15:3, 9ff, 17; 16:4ff, 21, etc), which will only be complete after the resurrection and the coming of the Spirit (13:7, 36; 14:16-17, 20, 25ff, 29; 15:26; 16:4, 6-7, 12ff, 22ff, 25-28). Especially favoring this view is Jesus’ (parallel) response to Philip in 14:9, which stresses the disciples’ lack of understanding.

On the other hand, the reading of Ë66, etc, NA, leads to a different sort of interpretation, which I would outline as follows:

    • The Disciples know Jesus (the Son) =>
      • They also know the Father
        And, if one has come to know the Father, then =>
        • One has truly seen the Father

In favor of this interpretation (and reading) is the step-parallel motif/method which appears frequently in the Gospel of John. Moreover, it creates, much moreso than in the Majority reading, a distinct and parallel relationship between knowing and seeing, which is so fundamental to the Johannine Gospel (cf. the special article on this). Indeed, it much better suits the context of what follows in vv. 8-11, where the theme of seeing God the Father is emphasized.

Here is an instance where strong arguments can be offered on both sides, and so, the text and essential reading of the verse cannot be established with complete certainty. No reputable commentator today would treat this passage without acknowledging the textual variants and uncertainty which exists. Indeed, I would maintain that much is to be gained by a careful examination of both sets of variants summarized above. Given the importance of the verbs ginw/skw (“know”), ei&dw (“see, know”) and o(ra/w (“look at, perceive, behold”) in the Gospel of John, and the frequency with which they are used in the discourses of Jesus, the precise form of the verb, with the nuance of meaning that results from it, ought to be considered most carefully. This is an integral part of a faithful study of the Scriptures, and should not be ignored.

“Secret” in Paul’s Letters: 1 Tim 3:9, 16

The next two occurrences of the word musth/rion (“secret”) to be discussed are found in 1 Timothy 3:9 and 16. The Pastoral Epistles (especially 1 Timothy), like Ephesians, are considered by many critical commentators to be pseudonymous. This issue is complex and much debated, and I will not attempt to address it here. However, it certainly may be argued that 1 Timothy evinces a more developed sense of what we would call Christian tradition—a distinct, and relatively fixed, body of (‘orthodox’) beliefs and teachings which is to be preserved and carefully guarded against false teachers and other ‘heterodox’ outsiders. This, at least, suggests a relatively late date (sometime after 60 A.D.); those who regard 1 Timothy as pseudonymous would probably date it c. 90 A.D. It is not possible in the space here to offer a complete list of relevant passages, but a couple will be mentioned in passing.

1 Timothy 3:9, 16

These two references come from the end of the first half of the letter (cf. my outline of 1 Timothy below). The first is part of the instruction regarding ministers (lit. “servants”, diakonoi) in the congregation (3:8-13). The main criteria given for persons to serve in this ministerial role are outlined in two parts: (a) ethical/moral qualifications (vv. 8-10), and (b) head of a proper and well-run household (vv. 11-12).

NOTE: The possibility that verse 11 refers to female ministers, rather than simply to the wives of (male) ministers, is dealt with in a note in the series Women in the Church.

The following phrase is included within the moral qualifications of vv. 8-10:

“…holding the secret of the faith in a clean/pure sunei/dhsi$” (v. 9)

Normally, in early Christian language, pi/sti$ is to be rendered “trust”, i.e. trust in Christ, as also throughout the Pauline letters. However, gradually, the term came to have the semi-technical meaning “the (Christian) Faith”—Christianity itself as a religious designation. Something of this latter sense appears here in 1 Tim 3:9. As is clear from what follows in 3:14-16 and 4:1-5ff, the “secret of the faith” (to\ musth/rion th=$ pi/stew$) involves all of the core traditions and teachings which the minister must pass along and preserve/protect from corrupting influences. The word sunei/dhsi$ literally means “seeing (things) together”, i.e. a complete perception and understanding, often with a moral aspect, such as would correspond generally to the English word “conscience”. The moral/ethical sense is clear from vv. 8, 10, but it certainly also relates to a proper understanding of the Christian faith.

The first half concludes with vv. 14-16, and a Christological declaration (v. 16) that is the central point of the letter. It runs parallel to the exhortation to preserve correct teaching in 4:1-5 (and 6-10). Verses 14-15 relate to the (apparent) context of the letter—Paul is writing to Timothy, the written instruction serving an apostolic role in place of Paul’s appearance in person. The purpose of the writing is summed up with these words: “so that you might see [i.e. know] how it is necessary to turn (yourself) up (again) in the house of God”. The subjunctive perfect form ei)dh=|$ (eid¢¡s, “you might/should have seen”) could relate back to sunei/dhsi$ (suneíd¢sis, “see [things] together”) in v. 9 (cf. above). Also, in 3:11-12, it is said that the minister should be able to manage his own household, as a kind of prerequisite to serving in the house(hold) of God (i.e. the congregation), as stated here in v. 15. The verb a)nastre/fw (“turn up [again]”) in this context has the basic meaning of “return, go back (again)”, i.e. to show up repeatedly and work continually in “God’s house”. This “house of God” (originally used of the Temple) is specifically defined as the “congregation/assembly [e)kklhsi/a] of the living God”, and further characterized as “the pillar [stu=lo$] and base/ground [e)drai/wma] of the truth”. Again this truth relates back to the expression “secret of the faith” in v. 9, and, in verse 16, is centered in the core truth of the Gospel (regarding the person of Christ).

1 Timothy 3:16

This is one of the principal early Christian statements summarizing the Gospel message. In all likelihood, Paul (or the author) is drawing upon an earlier hymn or creedal formula. It is introduced this way:

“And account being given (all)together [i.e. according to us all] (we may say that) great (indeed) is the secret of good reverence [eu)se/beia]…”

The word eu)se/beia has no good translation in English; often it is rendered “religion, piety, godliness”, or something similar, but none of these are especially accurate. The related root verb se/bomai has to do with showing fear or reverence, esp. before God; and the compound verb eu)sebe/w essentially means showing good (that is, proper) reverence toward God. The eu)seb- word group is not used at all in the undisputed letters of Paul, but occurs more than a dozen times in the three Pastoral letters (1 Tim 2:2; 3:16; 4:7-8; 5:4; 6:3, 5-6, 11; 2 Tim 3:5, 12; Tit 1:1; 2:12)—one of the differences in vocabulary which leads many commentators to doubt Pauline authorship. Apart from the Pastorals, the word group is found only in 2 Peter (1:3, 6-7; 2:9; 3:11) and the book of Acts (3:12; 10:2, 7; and 17:23 [spoken by Paul in the narrative]). It suggests the beginning of an understanding which regards (early) Christianity as a distinct religion. Here in 1 Timothy, the expression “secret of good reverence” (musth/rion th=$ eu)sebei/a$) is generally synonymous with the “secret of the faith” (musth/rion th=$ pi/stew$) from 3:9. The fundamental declaration of this “secret” in v. 16 is expressed in a hymnic statement, beginning with a relative pronoun (o%$, “who”) and consisting of six parallel lines:

o^$
“…[i.e. Jesus Christ] who
e)fanerw/qh e)n sarki/
was made to shine (forth) in (the) flesh
e)dikaiw/qh e)n pneu/mati
was made right/just in (the) Spirit
w&fqh a&gge/loi$
was seen (among the) Messengers
e)khru/xqh e)n e&qnesin
was proclaimed among (the) nations
e)pisteu/qh e)n ko/smw|
was trusted in (the) world
a)nelh/mfqh e)n do/ch|
was taken up in honor/glory

Each line contains an aorist passive verb followed by the preposition e)n (“in, among”) + dative; the preposition is missing in the third line, but probably should be assumed there as well. This simple, rhythmic structure would allow for easy memorization and use as a hymn or confessional formula. It consists of a set of three related pairs:

    • In the Flesh / Spirit
    • Among the Messengers (Angels) / Nations
    • In the World / Glory

It is also possible to read it as a chiasm:

Clearly these lines narrate the basic facts and elements of the Gospel, but not according to a chronological arrangement, as we might expect.

Perhaps most difficult is the use of the verb dikai/ow in the first line. It literally means “make right/just”, and is often used in the sense of a person being made (or declared) right/just before God, a sense which would not seem entirely appropriate applied to the person of Jesus. However, the verb may also be understood in the more general sense of “making (things) right”. An important aspect of the early Christian view of Jesus was that his death on the cross took place even though he was righteous and innocent of any crime; as such, on a basic level, his death was a terrible miscarriage of justice, one which God “made right” through the resurrection and exaltation of Jesus to His right hand in heaven. This working-out of justice was done through the Spirit of God—the same (Holy) Spirit which makes believers right before God through trust in Christ.

Mention should be made of the important textual variant in 1 Tim 3:16. At the start of the hymn-formula, the majority of manuscripts read qeo/$ (“God”) instead of the relative pronoun o%$ (“who”). In spite of some opposition, most commentators (correctly) recognize that the relative pronoun is almost certainly original. It is appropriate to the hymnic/confessional form, and transcriptional probability overwhelming supports the alteration from o%$ to qeo/$, rather than the other way around. In the uncial Greek letters, o%$ would appear as os, which was then mistaken for qs, an abbreviated form of qeo$ (qeos). This “sacred name” abbreviation would be marked by an overline (+q+s), making it extremely unlikely that it would have been mistaken for the relative pronoun os. The change is probably also to be explained by the difficulty of syntax with the relative pronoun: “the secret of good reverence…who was…”; this difficulty is alleviated somewhat if we read the remainer of v. 16 essentially as a quotation: “…the secret of good reverence: (of Jesus Christ) ‘who was etc etc…'” On the other hand, if the majority reading turned out to be correct, then the “secret” would be localized specifically (primarily) in the incarnation of Christ (“God manifest in the flesh”).

Outline of 1 Timothy
    • Greeting (1:1-2)
    • Exhortation to Timothy (1:3-20), regarding
      —Preservation of correct teaching and tradition (vv. 3-11)
      —Paul’s own example as minister of the Gospel (vv. 12-20)
    • Guidelines for the Churches (2:1-3:13)
      —General instruction on Prayer and Worship (2:1-8)
      —continuation, emphasizing the role and position of Women (2:9-15)
      —Regarding “Overseers” (3:1-7)
      —Regarding “Servants/Ministers” (3:8-13)
    • Central declaration (3:14-16)
    • Exhortation to Timothy (4:1-16), regarding
      —False teaching (4:1-5)
      —Preservation of correct teaching and (ethical) conduct (4:6-10)
      —Example of Timothy as minister and apostolic representative (4:11-16)
    • Guidelines for the Churches (5:1-6:2)
      —General instruction related to the handling of men and women (5:1-2)
      —Regarding (female) “Widows” (5:3-16)
      —Regarding (male) “Elders” (5:17-20)
      —[Miscellaneous/personal instruction] (5:21-25)
      —Regarding those in the churches who are Slaves (6:1-2)
    • Exhortation to Timothy (6:1-19), regarding
      —False teaching and ethical conduct (vv. 1-10)
      —Example/encouragement for Timothy as minister of the Gospel (vv. 11-16)
      —The use of riches (vv. 17-19)
    • Conclusion (final instruction) and benediction (6:20-21)

Textual Note on Psalm 2:12

Textual Note on Psalm 2:12

(This note is supplemental to the current study on Psalm 2)

The difficulties surrounding the last two words of verse 11 and the first two of verse 12 have led many commentators to believe that the Hebrew text as it has come down to us (i.e. the Masoretic Text [MT]) is corrupt in one or both places. Especially awkward is the expression “kiss the son”, the customary rendering of the MT rb-wqvn. While this might be appealing to Christians in terms of devotion to Jesus (the Son), for many, if not most, critical commentators today, the presence of the Aramaic word rB^ here seems quite out of place. Just once elsewhere in the entire Hebrew Bible (Prov 31:2) do we find the Aramaic rB^ used, instead of the Hebrew /B# (“son”); indeed, the normal Hebrew word was used earlier in this very Psalm (v. 7). That the text here proved difficult even in ancient times, is indicated by the various ways v. 12 was rendered by the early translations.

The Aramaic Targums, often highly interpretive and paraphrastic translations, here at verse 12 have an`p*l=Wa WlyB!q^ (“receive instruction”). Whether this reflects a different underlying Hebrew, or simply an interpretive rendering, is unclear; it may have been influenced by the use of the Hebrew adjective rB^ (cf. below) in Psalm 19:9. In any case, this line of translation/interpretation was followed by the Septuagint (dra/casqe paidei/a$), and entered into the Latin Vulgate (apprehendite disciplinam). Other early translators understood rB^ to be a different (Hebrew) word, derived from the root rrb (meaning to be bright, shining, often in the sense of “pure, clean”), either as a substantive adjective or an adverb. The latter results in the meaning of the expression being something like “worship purely”, which is reflected in the Greek versions of Aquila and Symmachus, and the Latin of Jerome (adorate pure, cf. the Vulgate “B” text). Unfortunately, the Dead Sea Scrolls provide no help in this instance, since verse 12 is not preserved in either of the Psalms manuscripts (11QPsc and 3QPs) which contain Psalm 2. We are left to grapple with the Masoretic Text, comparing it with the ancient Versions.

There are a number of solutions to the apparent textual difficulty in verse 12, reflecting various degrees of confidence in the Masoretic Text (MT)—the consonantal text and/or the vocalization provided by the Masoretes. Let us consider each of them in turn.

1. Some traditional-conservative commentators are willing to take the MT as it stands, and would explain the peculiarity of the Aramaic (rB^ instead of /B#) as an accommodation to avoid the awkwardness and potential confusion (when reciting the text) of having two similar-sounding words in sequence: /P# /B# (ben pen). The viability of this solution is difficult to judge, since, as far as I am aware, this is the only instance in the Old Testament Scriptures where the two words would have occurred in close proximity. It does not resolve the awkwardness of the expression “kiss the son” in the overall context of verses 10-12, which otherwise appear to refer primarily to the nations’ response to YHWH (not the king).

2. Other commentators would follow Aquila, Jerome, etc, in understanding rB^ not as the Aramaic word, but as the Hebrew adjective (or adverb) derived from the root rr^B* (cf. above). It could be read either as a substantive adjective (i.e., “[the] pure [one]”) or adverb (“purely”), the former being much more likely. This would require no modification of the Masoretic Text, and would have much the same general sense as solution #1—i.e., as a reference to the king, presumably, as the “pure” (or “bring/shining”) one. There may be some basis for such an epithet for the king, based on earlier (cognate) use of the root rrb in Canaanite (Ugaritic).

3. A solution introduced in the early 20th century (by A. Bertholet) would view the MT here in vv. 11-12 as corrupt, the four words (last two of v. 11 and first two of v. 12) having become scrambled. The emendation would involve primarily the word order (and separation):

    • MT (vocalized txt): rB^-WqV=n~ hd*u*rB! WlyG]w+
    • MT (consonantal): rb wqvn hdurb wlygw
    • Emendation [CT]: wylgrb wqvn hdurb
    • Emendation [VT]: wyl*g+r^b= WqV=n~ hd*u*rB!

The Masoretic text (“…circle round with trembling. Kiss the son…”) has been modified to read “With trembling kiss his feet”. See how this would fit in the context of vv. 10-12:

10(So) at (this) time, you should act with intelligence, (you) kings,
(and) receive correction, (you) judges of the earth!
11Serve YHWH with fear,
and with trembling 12kiss His feet,
lest He flare (His) nostrils [i.e. become angry] and you perish (in your) path,
for his nostrils start burning in little (time) [i.e. quickly]!”

A number of distinguished commentators (e.g., Kraus, Hossfeld/Zenger) have adopted this emendation, and it is used in the New Revised Standard Version (NRSV) translation, among others.

4. Dahood [D], in his provocative Commentary, offers a different solution, one which preserves the consonantal text (and word order) of the MT; he simply parses the letters differently (ignoring matres lectiones, i.e. letters used for vowels):

    • MT: rb wqvn (rB^ WqV=n~, “kiss the son”)
    • [D]: rbq vn (rb#q* yv@n+, “men of the grave”)

where <yv!n` (“men”) is short for <yv!n`a&. He draws upon similar expressions such as “man of death”, “sons of death” (1 Kings 2:26; 1 Sam 26:16), and understands it in the sense of “mortal men”, i.e. men who are destined for the grave. To see how this alters the emphasis of vv. 10-12, I insert his rendering into my translation of vv. 10-12 above:

10(So) at (this) time, you should act with intelligence, (you) kings,
(and) receive correction, (you) judges of the earth!
11Serve YHWH with fear,
and go around with trembling,
12(you) men of the grave,
lest He flare (His) nostrils and you perish (in your) path,
for his nostrils start burning in little (time) [i.e. quickly]!”

The expression “men of the grave” would then be parallel with “kings” and “judges of the earth”, adding to the polemic of the passage as a warning to the surrounding rulers who might be planning revolt at the accession of the new/young Israelite king. Dahood’s proposed solution is most intriguing, if a bit too speculative to adopt outright.

How should honest and sincere students of Scripture deal with such complex textual questions? While the Masoretic Text must be respected, blind adherence to it is certainly no virtue, especially when this extends to the vocalization of the consonantal text. Is to be regretted that Ps 2:11-12 is not among the preserved Scripture manuscripts of the Dead Sea Scrolls; if it were, we may well have a definitive solution to the question at hand. Perhaps the best approach is to bring together and integrate three different aspects, or points of emphasis, in the Psalm which are reflected in the main solutions outlined above:

    1. The (new) Israelite king as the “son” (in a symbolic sense) of YHWH. This is the point made, of course, in verse 7f, and it drives home the central tenet of the Israelite royal theology: the special status of Israel’s ruler in relation to God (YHWH), who provides Divine power and protection on his behalf. The Masoretic text of v. 12, as customarily rendered, reflects this theological emphasis—to “serve YHWH with fear” means that one also must do homage to the Israelite king (“kiss the son”).
    2. The proposed emendation (solution #3 above) enhances the exhortation (and warning) for the rulers of the surrounding nations to serve YHWH the God of Israel. While this includes showing proper homage to the Israelite king, the emphasis in vv. 10-12 is rather on what it means to rebel against the king—it is the same as rebelling against YHWH Himself! This is why vv. 10-12 focus on the need to treat YHWH with the respect He deserves; the danger for not doing so is grave indeed. Thus the emphatic parallelism of vv. 11-12a (according to the emended text): “Serve YHWH with fear, (and) with trembling kiss His feet”.
    3. Dahood’s alternate parsing/division of the first two words of v. 12 gives to the entirety of vv. 10-12 a three-fold parallelism which is most attractive, even though it creates a tension in the rhythm of the lines. It enhances, vividly and dramatically, the warning/exhortation to the rulers of the surrounding nations (and to the nations as a whole). Note the structure of the parallelism:
      • act with intelligence
        • you kings—i.e. the rulers of the surrounding nations
      • receive correction
        • you judges of the earth—i.e. what you think yourselves to be
      • serve YHWH with fear
        go around with trembling
        • you men of the grave—i.e. what you ultimately are, mortals in the face of God

References above marked “Dahood” are to Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] Vol. 16 (1965).
Those marked “Kraus” are to Hans-Joachim Kraus, Psalmen 1-59 (English translation Fortress Press: 1993 [Continental Commentary]).
Those marked “Hossfeld/Zenger” are to F.-L. Hossfeld and E. Zenger, Die Psalmen: Psalm 1-50, Die Neue Echter Bibel: Kommentar zum Alten Testament mit der Einheitsübersetzung (Echter Verlag: 1993).

The Resurrection in Luke: The ‘Western’ Text

The major text-critical question in the Resurrection Narratives involves the so-called “Western Non-Interpolations” in the Gospel of Luke. This rather awkward term stems from the analysis by Westcott & Hort (principally Hort) in their landmark The New Testament in the Original Greek (1881, vol. II pp.175-177), regarding situations where, despite superior manuscript evidence to the contrary, the Western Text may have the original reading. In general, the “Western Text” (as represented by Codex Bezae [D], key Old Latin [and Old Syriac] MSS, and other versional witnesses), was deemed inferior to the so-called “Neutral Text” (exemplified esp. by Codex Vaticanus [B])—this view, with some modification (and different language), continues to be held by most critical scholars today. Particularly in Luke-Acts, the “Western Text” tends to have longer readings at key variation-units—expanding or adding clarifying detail to the text. It is all the more noticeable, then, on those rare occasions when D (and other Western witnesses) happen to contain a shorter reading. When this fact (cf. the principle lectio brevio potior, “the shorter reading is preferrable”) is combined with intrinsic or transcriptional probability in favor of the shorter text, one must then contend with the possibility that the Western reading is original. Hence the term “Western Non-Interpolation”: i.e., the majority text contains an interpolation (an added verse or phrase), contrary to the shorter (original) Western text.

Westcott & Hort identified 27 shorter Western readings of note: six were deemed unlikely to be original, twelve others considered possibly (but probably not) original, and nine regarded as “probably original”. These nine (the “Non-Interpolations”) are: Matthew 27:49; Luke 22:19b-20; 24:3, 6, 12, 36, 40, 51, 52. For some time, critical scholars tended to favor this approach; however, in recent decades, with the discovery of the Bodmer Papyri (esp. Ë75), the pendulum has swung decidedly in the opposite direction—the majority of scholars, on the whole, now reject these shorter Western readings. Indeed, Ë75 (early 3rd century?) contains the longer (majority) reading for all 8 Lukan “Non Interpolations”, greatly strengthening the already impressive external evidence for them. On the other hand, the strongest argument in favor of the shorter readings is one of transcriptional probability—no one has really been able to offer a good explanation as to how (or why) the longer readings, if original, would have been deleted. Moreover, nearly all of the majority readings in these instances involve (possible) harmonizations to other portions of the New Testament (see notes below) as well as significant Christological details, both of which are more likely to represent scribal additions than details scribes would have ever deleted. For a fairly thorough defense in favor of the Lukan “Non-Interpolations”, see B. Ehrman, The Orthodox Corruption of Scripture Oxford:1993, pp. 197-232.

There is the problem: on the one side, the external manuscript evidence is decidedly in favor of the longer readings; but on the other, internal transcriptional evidence seems clearly to favor the shorter. Interestingly, all of the nine “Non-Interpolations” are from the Passion and Resurrection narratives (8 from the Lukan), and all but two (7) from the Resurrection/Ascension accounts in Luke 24 (common to virtually the same set of manuscripts). This cannot be coincidental, nor do I think it can be accidental. In other words, whichever set of readings (longer/shorter) is correct, the changes seem to have been both deliberate and consistent in Luke 24. Either scribes added text (interpolations), perhaps to harmonize with John’s account (see below) etc. and/or enhance the Christological portrait, or they deleted the text, for reasons that are as yet not entirely clear.

Luke 24:3

Here is a translation of the majority text of vv. 1-4, with the words in question italicized:

1And on (day) one of the week, of deep dawn [i.e. early at dawn], upon the memorial [i.e. tomb] they came carrying spices which they had made ready. 2And they found the stone having been rolled (away) from the memorial, 3but going into (it) they did not find the body of the Lord Jesus. 4And it came to be in their being without a way-through [i.e. as they were at a loss] about this, and see!—two men stood upon [i.e. next to] them in flashing clothes…

Manuscripts D a b d e ff2 l r1 do not include the words tou= ku/riou  )Ihsou=. They may have been added to specify and make clear what would otherwise be implied: that it was truly Jesus’ body missing from the tomb. If the words did not drop out by accident, it is hard to explain why a scribe (on orthodox one, at least) would have removed them. A few manuscripts (579 1241 pc syrs, c, p bohms) read simply tou=  )Ihsou=.

Luke 24:6

The same group of Western manuscripts (along with Georgian MS B) do not include the words ou)k e&stin w!de a)lla\ e)ge/rqh from the angelic announcement. Here is a translation of the majority text (with italicized words):

5And at their [i.e. the women] coming to be afraid and bending th(eir) faces into the earth, they [i.e. the men/angels] said to them, “(For) what [i.e. why] do you seek the living amid the dead? 6He is not here, but he has risen! Remember how he spoke to you…”

Luke 24:12

Almost the same group of Western MSS (along with several Syriac witnesses [and Marcion?]) do not include verse 12 at all. The majority text reads:

o( de\ Pe/tro$ a)nasta\$ e&dramen e)pi\ to mnmei=on kai\ paraku/ya$ ble/pei ta\ o)qo/nia [kei/mena] mo/na, kai\ a)ph=lqen pro\$ e(auto\n qauma/zwn to\ gegono/$

But Peter, standing up, ran upon [i.e. ran to] the memorial [i.e. tomb] and bending alongside he saw the cloths [laying] alone, and he went from (there) toward his own (home), wondering at the (thing which) had come to be [i.e. what had happened]

This is of course quite similar to the account in John 20:4-5f, enough that scholars who favor the shorter reading view the verse as a harmonizing interpolation. The word kei/mena (not in Ë75 a B W etc) is probably a simple harmonization; however, otherwise, there are enough differences (including all of 12b), that this is less likely for the verse as a whole. On the other hand, the sequence from verse 11 to 13 reads smoother without v. 12:

11and these words [i.e. the women’s report] shined in their face [i.e. appeared to them] as if idle-talk, and they [i.e. the apostles] did not trust them [i.e. the women]. 13And see—two of them [i.e. disciples/apostles] in the self(-same) day were traveling unto a village…

It is also much more effective dramatically without v. 12, leading up to the revelation at Emmaus; it can be argued that the announcement in v. 34 (“the Lord has been seen by Simon!”) is more dramatic this way as well. That being said, what of the (internal) evidence—the intrinsic or transcriptional probability—for inclusion/exclusion of the verse? I find the argument for simple harmonization with John to be weak; I am also unconvinced by the idea that the verse was added to make better sense of v. 34. A much stronger argument is that the verse was added (whether from John, or more likely a separate tradition) to soften the image of the unbelieving apostles in v. 11—not all of them mistrusted the women, Peter responded aggressively to see for himself! What of reasons for scribes’ deleting the verse? Apart from the fact that the narrative reads better without v.12 (the plural pronoun and copulative kai arguably connect more readily with v.11), it is hard to come up with a good explanation.

Luke 24:36

Here the opening of Jesus’ introduction—kai\ le/gei au)toi=$: ei)rh/nh u(mi=n—is not included by the same group of Western manuscripts (D a b d e ff2 l r1). Again, let us examine the context in translation (disputed words italicized):

36And as they spoke this, (Jesus) himself stood in the middle of them and says to them: “Peace to you”. 37But being terrified and coming to be in fear, they seemed to gaze at a ‘spirit’. 38And he said to them, “(For) what [i.e. why] are you disturbed…?”

The scene makes more immediate sense without the words—Jesus suddenly appears in their midst and they are terrified (presumably not recognizing him, cf. v. 16ff). There would seem to be less reason for such sudden, extreme fear, after the words of greeting (“Peace to you”). In this instance, a harmonization with John (20:19) is perhaps more likely than in Luke 24:12. As for omission, if the words did not fall out accidentally, why would they have been deleted? Again, it is hard to come up with a reason.

Luke 24:40

Here, as at 24:12, and entire verse is missing from (the same group) of Western manuscripts, along with the Curetonian and Sinaitic Syriac. The verse reads:

kai\ tou=to ei)pw\n e&deicen au)toi=$ ta\$ xei=ra$ kai\ tou\$ po/da$
“and having said this, he showed them the hands and the feet”

A harmonization with John 20:20 is certainly possible. On the other hand, I would say that there is at least a plausible reason for scribes omitting the words, as they may have appeared superfluous or redundant directly following v. 39.

Luke 24:51-52

These two variations units are, in some ways, even more controversial, and are better left to an (upcoming) article on the Ascension.

One of the reasons earlier scholars more readily favored the “Non-Interpolations” of vv. 12, 36, and 40, was the understandable assumption that these were scribal harmonizations (of a sort all too common in the manuscripts) with the parallel passage in John. However, commentators today tend to prefer the view that Luke and John (in the Passion and Resurrection narratives, at least) both draw from a common tradition, which explains their sharing certain details not found in Matthew-Mark.

From a text-critical point of view, however, it should be reiterated that the internal evidence favors all of the Lukan “Non-interpolations” (in chapter 24). The two overriding arguments:

    1. Scribes are more likely to have harmonized the text (to another Gospel passage) by adding to it, than to eliminate a harmonization by deleting the text.
    2. Scribes are more likely to add details enhancing or expanding the portrait of Christ, than to delete them. One indisputable fact is that for all seven instances in Luke 24, the longer (majority) text adds vivid or significant detail related to the reality of Jesus’ resurrection not found in the corresponding Western text.

All things considered, it is safest to defer to the overwhelming external evidence in favor of the longer readings. Yet, in studying and meditating upon the Resurrection accounts in Luke, I would urge care and consideration—if we wish to understand the inspired original text, such significant textual variants must be given their due.

Jesus and the Gospel Tradition: Supplemental Note on Luke 22:43-44

Luke 23:43-44

There is much textual uncertainty regarding the Lukan version of the prayer scene in the Garden. To see the matter in context, I give the passage as follows (with the disputed portion in double-square brackets, according to the Nestle-Aland critical text [27th ed.]):

40geno/meno$ de e)pi tou= to/pou ei‚pen au)toi=$: proseu/xesqe mh ei)selqei=n ei)$ peirasmo/n. 41kai au)to$ a)pespa/sqh a)p’ au)tw=n w(sei li/qou bolh/n kai qei$ ta go/nata proshu/xeto 42le/gwn: pa/ter, ei) bou/lei pare/negke tou=to to poth/rion a)p’ e)mou=: plhn mh to qe/lhma/ mou a)lla to son gine/sqw. [[43w&fqh de au)tw=| a&ggelo$ a)p’ ou)ranou= e)nisxu/wn au)to/n. 44kai geno/meno$ e)n a)gwni/a| e)ktene/steron proshu/xeto: kai e)ge/neto o( i(drw$ au)tou= w(sei qro/mboi ai%mato$ katabai/nonto$ e)pi thn gh=n.]] 45kai a)nasta$ a)po th=$ proseuxh=$ e)lqwn pro$ tou$ maqhta$ eu!ren koimwme/nou$ au)tou$ a)po th=$ lu/ph$, 46kai ei‚pen au)toi=$: ti/ kaqeu/dete; a)nasta/nte$ proseu/xesqe, i%na mh ei)se/lqhte ei)$ peirasmo/n.

40And coming to be upon the place, he said to them: “Pray not to enter into testing.” 41And he drew out from them like a stone’s throw (away), and setting (down) the knees he prayed, 42saying: “Father, if you wish, carry away this cup from me, but more—(let) not my will but yours come to be.” [[43And a Messenger from heaven was seen (by/unto) him, strengthening him. 44And coming to be in agony, more fervently he prayed: and his sweat came to be like thick-drops of blood going down upon the earth.]] 45And rising from the prayer, coming to(ward) the learners he found them sleeping from sorrow, 46and he said to them: “What, you are asleep? Stand up (and) pray not to come into testing.”

Commentators and textual critics are divided on whether the bracketed portion (vv. 43-44) should be considered as part of the original text. Indeed, the external (manuscript) evidence is rather evenly divided:

    • Manuscripts Ë69 (apparently), Ë75, aa, A, B, N, R, T, W, 579, family 13 mss, etc., as well as a number of key early translations (Syriac, Coptic, Armenian, etc.) and a number of Church Fathers (such as Origen and Clement of Alexandria), do not include vv. 43-44. A number of additional manuscripts include the verses but mark them with asterisks as suspect.
    • Manuscripts a*, D, K, L, X, G, D, 565, family 1 mss, etc., along with key translations (Syriac, Coptic, Latin, etc.), and a number of Church fathers, do include the verses.

To judge by some of the best/earliest Alexandrian manuscripts, a slight edge would be given to the shorter text, as well as on the basis of lectio brevior potior (“the shorter reading is [generally] to be preferred”). However, it is hard to say which is the more difficult reading. Did scribes add the verses, perhaps to help combat “docetic” Christologies by emphasizing the suffering of Jesus? Or, did scribes delete the verses, because they seemed to give too much emphasis on the human suffering of Christ? It is always easier to explain how such variants were preserved in the manuscripts, than to explain how they first came about.

In any event, the change, whichever direction it occurred (add or omit), must have taken place before the end of the second-century, since late-second- and early-third-century witnesses attest both forms of the text. Vv. 43-44 clearly represent an ancient tradition—early Church Fathers like Justin Martyr (see the Dialogue with Trypho c. 103) cite it, though not specifically as coming from the Gospel of Luke.

On the whole, the text-critical evidence appears to be slightly in favor of the shorter reading. So cherished and familiar are vv. 43-44, however—and such a powerful ancient tradition—that even scholars who reject them as original still feel compelled to include them (bracketed, as in the Nestle-Aland text above) and to comment upon them.

How Well Do You Know the Story? Part 2 (Saturday Series)

Last week, we examined a key textual variant in the Passion Narrative. Now, today, with Holy Week approaching (tomorrow being Palm Sunday), I wish to present a number of other variants which are important for a sound understanding of the text. Each will be introduced and examined briefly.

Luke 22:43-44

The next variant involves a famous detail of the prayer scene in the Garden; the passage is as follows (with the disputed portion in double-square brackets, according to the Nestle-Aland critical text [27th ed.]):

40genomenos de epi tou topou eipen autois: proseuchesthe m¢ eiselthein eis peirasmon. 41kai autos apespasth¢ ap’ autœn hœsei lithou bol¢n kai theis ta gonata pros¢ucheto 42legœn: pater, ei boulei parenengke touto to pot¢rion a)p’ emou: pl¢n m¢ to thel¢ma mou alla to son ginesthœ. [[43œphth¢ de autœ angelos ap’ ouranou enischuœn auton. 44kai genomenos en agœnia ektenesteron pros¢ucheto: kai egeneto ho hidrœs autou hœsei thromboi haimatos katabainontos epi t¢n g¢n.]] 45kai anastas apo t¢s proseuch¢s elthœn pros tous math¢tas heuren koimœmenous autous apo t¢s lup¢s, 46kai eipen autois: ti katheudete? anastantes proseuchesthe, hina m¢ eiselth¢te ei$ peirasmon.

40And coming to be upon the place, he said to them: “Pray not to enter into testing.” 41And he drew out from them like a stone’s throw (away), and setting (down) the knees he prayed, 42saying: “Father, if you wish, carry away this cup from me, but more—(let) not my will but yours come to be.” [[43And a Messenger from heaven was seen (by/unto) him, strengthening him. 44And coming to be in agony, more fervently he prayed: and his sweat came to be like thick-drops of blood going down upon the earth.]] 45And rising from the prayer, coming to(ward) the learners he found them sleeping from sorrow, 46and he said to them: “What, you are asleep? Stand up (and) pray not to come into testing.”

Unlike the case of vv. 19-20 discussed last week, in this instance the external (manuscript) evidence is evenly divided:

    • Manuscripts Ë69 (apparently), Ë75, aa, A, B, N, R, T, W, 579, family 13 mss, etc., as well as a number of key early translations (Syriac, Coptic, Armenian, etc.) and a number of Church Fathers (such as Origen and Clement of Alexandria), do not include vv. 43-44. A number of additional manuscripts include the verses but mark them with asterisks as suspect.
    • Manuscripts a*, D, K, L, X, G, D, 565, family 1 mss, etc., along with key translations (Syriac, Coptic, Latin, etc.), and a number of Church fathers, do include the verses.

To judge by some of the best/earliest Alexandrian manuscripts, a slight edge would be given to the shorter text, as well as on the basis of the principle lectio brevior potior (“the shorter reading is [generally] to be preferred”). However, it is hard to say which is the more difficult reading. Did scribes add the verses, perhaps to help combat “docetic” Christologies by emphasizing the suffering of Jesus? Or, did scribes delete the verses, because they seemed to give too much emphasis on the human suffering of Christ? It is always easier to explain how such variants were preserved in the manuscripts, than to explain how they first came about.

In any event, the change, whichever direction it occurred (add or omit), must have taken place before the end of the second-century, since late-second- and early-third-century witnesses attest both forms of the text. Vv. 43-44 clearly represent an ancient tradition — early Church Fathers like Justin Martyr (see the Dialogue with Trypho c. 103) cite it, though not specifically as coming from the Gospel of Luke.

On the whole, the text-critical evidence appears to be slightly in favor of the shorter reading. So cherished and familiar are vv. 43-44, however—and such a powerful ancient tradition—that even scholars who reject them as original still feel compelled to include them (bracketed, as in the Nestle-Aland text above) and to comment upon them.

Mark 14:68, 72

This is an interesting instance of a small, but notable seeming discrepancy between the Gospels. Only Mark mentions the rooster “giving voice” (crowing) twice—both in the prophecy (14:30), and here in these verses. However, here the textual evidence is a bit confused, almost certainly due to attempts to harmonize the account—but in which direction? Was kai alektœr ephœn¢sen (“and [the] rooster gave voice [i.e., sounded/crowed]”) added to the end of v. 68 (it is missing from a number of manuscripts) in order to fulfill (literally) Jesus’ prophecy by recording two crowings; or, was it deleted in order to harmonize with the other Gospels. The manuscript evidence is divided. Again, in v. 72, a number of manuscripts do not have the words ek deuterou (“from/for a second [time]”), and the same question can be asked.

Luke 23:34

For students unfamiliar with these text-critical questions, it may come as a bit of a surprise that a good number of early manuscripts (Ë75, ac, B, D*, W, Q, 0124, 579, 1241, and some Syriac and Coptic translations) do not include Jesus’ prayer of forgiveness: ho de I¢sous elegen: Pater, aphes autois, ou gar oidasin ti poiousin. (“And Yeshua said, ‘Father, release/forgive them, for they know not what they are doing.'”) This is a wide range of good (and geographically diverse) textual witnesses, including the earliest relevant Papyrus (Bodmer, Ë75). On the other hand, the majority text, including both family 1 & 13 MSS, and the entire later Koine text tradition, along with key early manuscripts (a*, C, Dc, L, G, D, 0117) and many early translations, include the text. Once again, the manuscript evidence is fairly evenly divided, perhaps with a slight edge to the shorter reading, though it is hard to say for certain. Was this an ancient (authentic) saying of Jesus that was inserted in this location by early scribes? I disagree with scholars who claim that it is easier to explain its omission than its insertion. Orthodox scribes, on the whole, appear to have been reluctant to delete Christologically significant sayings or details, and were more likely to add or preserve them. It is quite possible that, once the saying became embedded in the textual tradition (however this exactly came about), it was really too wonderful ever to be removed.

Mark 15:25 and John 19:14

In order to harmonize the chronology between the Synoptic gospels and John, a few manuscripts and versions, read hekt¢ (“sixth [hour]”), instead of trit¢ (“third [hour]”) at Mark 15:25; correspondingly, the opposite variant occurs in a number of manuscripts (ac Dsupp L X D Y, etc.) at John 19:14. The apparent chronological discrepancies between the Passion accounts of John and the Synoptics are notorious, and represents a long-standing, and widely discussed area of New Testament interpretation. All three Synoptics appear to record the Last Supper as a Passover meal; and yet John (in 19:14 and 31) explicitly notes that Jesus was crucified on the day of Passover eve (when the lambs were slaughtered). There have been a number of attempts to reconcile these discrepancies, and so preserve strict historical accuracy in all four Gospels; but these solutions, while possible, are not entirely convincing. A theory, popularized by A. Jaubert (La date de la Cène [1957]; The Date of the Last Supper [1965]; and other articles) posited that Jesus and his followers, as recorded in the Synoptics made use of an older [364-day] solar calendar (also utilized by the Qumran sect, and in the Book of Jubilees, etc.), while John records Jesus’ crucifixion on Passover eve according to the [“official”] Jewish lunar calendar. This theory was once in vogue, but has since fallen somewhat out of favor.

In any case, this textual variant would seem to be more of a simple attempt at harmonization. A reminder that, as we have seen, this sort of variant occurs quite often in the manuscript tradition.

Mark 15:28

Quite a few of the early manuscripts do not have verse 28: kai epl¢rœth¢ h¢ graph¢ h¢ legousa, kai meta anomœn elogisth¢ (“And the Writing was fulfilled which says, ‘and he was counted with the lawless'”). If it is indeed an interpolation, it was most likely added from the parallel in Luke 22:37. As I have noted above, scribes were prone to adding Christological details (such as the fulfilment of messianic prophecy), or to harmonizing the text to that of the other Gospels.

Luke 23:42

Here the variant involves but a single preposition (eis versus en) with an accompanying change in case. The “good thief” on the cross asks of Jesus:

Mn¢sth¢ti mou hotan elth¢s (“Remember me when you come…”)

    1. eis t¢n basileian sou. (“…into your kingdom.”)
    2. en t¢ basileia sou. (“…in/with your kingdom.”)

The first variant, which seems to refer to Jesus coming into the presence of his Father in heaven (after death), is the reading of MSS Ë75 (the oldest relevant Papyrus), B, L, and the Latin versions. The second variant, would appear to have an eschatological meaning (i.e., when Jesus comes [again] in [or along with] his kingdom), and is attested by the majority of Greek manuscripts (a, A, C2, R, W, Y, 0124, 0135, family 1 & 13 mss, and the later Koine/Byzantine text tradition).  It is hard to say for certain, based on the manuscript evidence, which reading is more likely to be original. Jesus’ response seems to imply the first variant, but he may also be “correcting” the second variant—that is, the thief asks Jesus to remember him when he comes to set up his kingdom, but Jesus responds that the thief will be with him in paradise today.

John 19:29

An interesting detail: a few manuscripts read hyssœ (“[putting round] a pole”), instead of hyssœpœ (“[putting round] a hyssop [branch]”). The latter is almost certainly the correct reading, the former arising perhaps as a scribal accident. However, it may have been preserved in these few manuscripts because it seemed to make more sense in context. John may be bringing out an explicit connection with Passover (see Exodus 12:20). It is important to recognize that textual changes, especially in the relatively rare instances they are made intentionally, are typically not made out of a malicious intent – rather, they generally are the result of a pious regard for clarifying the text when its meaning seemed to them ambiguous or obscure.

Mark 15:34

Another interesting detail: a few ‘Western’ manuscripts (including D) read ho theos mou ho theo$ mou, eis ti œneidisas me? (“My God, my God, unto what [i.e. why] have you reproached me?”), instead of ho theos mou ho theos mou, eis ti engkatelipes me? (“My God, my God, unto what have you abandoned me?”). oneidízœ has the basic sense of “insult, disgrace”, also “revile, reproach”. It would seem that a scribe, perhaps not understanding how God could, or would, “abandon / leave behind” Jesus, may have intentionally modified the text. This touches upon the sensitive question of intentional alterations (whether orthodox or heretical/heterodox) to the text of Scripture. As indicated above, these are relatively rare occurrences – indeed, it is often hard to tell for sure whether a scribal change was intentional or accidental. But it is a real phenomenon in the textual tradition.

Matthew 27:49-50

A number of important manuscripts (a, B, C, L, al) include the words allos de labœn longch¢n enyxen autou t¢n pleuran, kai ex¢lthen hydœr kai haima (“and another, taking a spear, pricked his side, and water and blood came out”) – a detail otherwise known from the Gospel of John (19:34) – at the end of the verse. Oddly, in Matthew these appear prior to Jesus’ cry and death. Are these words, then, original, having been deleted because of their strange location? Or was it introduced from John, perhaps accidentally, by way of a marginal comment. The evidence would rather seem to be against the words being original here. Again, however, the addition of Christological details, such as the water and blood from his side, would have been tempting to scribes, especially when they harmonize with other familiar passages in the Gospels.

Luke 24:6

A few manuscripts, primarily ‘Western’ (D with at least seven Latin mss), do not include the words ouk estin hœde, alla ¢gerth¢ (“He is not here, he has risen”). The shorter text, despite the slight manuscript support, has been accepted as original by a number of scholars (past and present), as a so-called “Western non-Interpolation” (for more on this term, see the concluding note below). The general argument in favor of these shorter readings (besides lectio brevior potior – “the shorter reading is [generally] to be preferred”), is that there is no good reason to account for the words being deleted or omitted, whereas they could easily have been added to harmonize with Matthew/Mark. However, I think that, in this instance, the superior manuscript evidence is decisive – I would tend to regard the longer text as original.

Luke 24:12 and 40

Two more examples of possible interpolations: a number of ‘Western’ manuscripts (D, with Latin and Old Syriac mss) do not include v. 12ho de Petros anastas edramen epi to mn¢meion kai parakypsas blepei ta othonia mona, kai ap¢lthen pros heauton thaumazœn to gegonos (“But Peter, standing up, ran upon/to the memorial/tomb, and, stretching out [to look], saw the linen-strips alone, and he went from [there], wondering to himself [about] what had come to be”); as well as v. 40: kai touto eipœn edeixen autois tas cheiras kai tous podas (“And, having said this, he showed to them the hands and the feet”). The external manuscript support for these verses is overwhelming, including all the earliest/best manuscripts (except D): Ë75, a, A, B, K, L, W, X, D, etc. Notwithstanding, some scholars consider the shorter reading in each case to be original (‘Western non-Interpolations’ – see below), the verses having been added from John (20:3-7 and 20). Modern detailed studies of both Gospels, however, have led scholars rather to the general conclusion that, here in the Passion and Resurrection narratives, in particular, Luke and John are both drawing upon common tradition. Especially in the case of v. 12, where the account is greatly truncated compared with that in John, a scribal insertion is far less likely.

Mark 16:8-20

This is probably the most famous and widely-discussed ‘interpolation’ (after the pericope of the Adulteress, John 7:53-8:11) in the entire New Testament. So much has been written about these verses over the years, that it is hardly worth going into them in detail here. However, here is a summary of the evidence:

    • Verses 9-20 are not in the two major codices (the earliest relevant Greek manuscripts) a and B, two major Latin and Syriac MS, and some Armenian and Georgian MSS. Other Greek MSS mark the passage with asterisks or notes, to indicate that it is suspect.
    • A few manuscripts (L, Y, 099, 0112, al), and a number of early translations (Latin, Syriac, Coptic) include two endings: vv 9-20, along with an additional “short ending” following v. 8 (one Latin MSS only has the short ending, without vv. 9-20)
      The short ending (NRSV):
      “And all that had been commanded them they told briefly to those around Peter. And afterward Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation.”
    • The majority of Greek manuscripts (A, C, D, K, W, X, D, etc. al.) contain vv. 9-20, with some occasional smaller variants.

    • One Greek manuscript has an expanded version of vv. 9-20 (between v. 14-15).

The patristic evidence (i.e., from the Church Fathers) is divided. Clement of Alexandria and Origen (late-second/third century) do not seem to know of vv. 9-20, while Irenaeus and (possibly) Justin Martyr (mid-late-second century) do.

The vast majority of Critical scholars (including many Protestant Evangelical scholars) do not consider vv. 9-20 to part of the original Gospel of Mark. In addition to the external (manuscript) evidence mentioned above, much of the vocabulary in these verses, and the way they seem to connect awkwardly with vv. 1-8, argue against them. As a summary of the evidence from a modern Critical perspective, one can not do better than the discussion in the Metzger/UBS Textual Commentary on the Greek New Testament (2nd edition, pp. 102-107). From a traditional-conservative point of view, John Burgon’s The Last Twelve Verses of the Gospel of St. Mark… (1871) remains perhaps the most extensive and exhaustive treatment – though it is very dated in places (especially his handling of patristic evidence), and at times harshly polemical.

It would seem that the standing text-critical view is likely correct. Metzger makes, I think, one of the best arguments with regard to the “short ending” (#2 above): “No one who had available as the conclusion of the Second Gospel the twelve verses 9-20, so rich in interesting material, would have deliberately replaced them with a few lines of a colorless and generalized summary.” (Textual Commentary, p. 105).

Assuming that the critical view is correct, that what we have of the original text of Mark ends at verse 8—what happened? Two main possibilities are generally presented:

    1. That Mark ended his gospel at verse 8.
    2. That the original ending has been lost.

A surprising number of scholars accept the first hypothesis. While ending the gospel with “…and they said nothing to no one, for they were afraid” may appeal in some way to modern audiences, I find it hard to believe that an early Christian author would have ended it this way. Surely he would have included an appearance of Jesus to the women and/or the main body of disciples, possibly with some kind of concluding address. I find it rather more likely that a page was lost, presumably very early in the transmission (early 2nd century?), when the Gospel had begun circulating as a codex (bound book) rather than as a scroll. Mark was never as popular as the other Gospels, and seems to have been copied far less frequently (indeed early remains are quite scarce). We will probably never know for certain.

Luke 24:51

Here again, Western manuscripts (D, Old Latin mss), along with the Siniaitic Syriac MS and the original hand of a have the shorter reading, without the words kai anephereto eis ton ouranon (“and he was carried up into the heaven”). The vast majority of MSS, including all the early/best Greek MSS (Ë75, a [corrected], A, B, C, K, L, W, X, D, etc.) contain the words. The manuscript evidence would seem to be decidedly in favor of the longer reading, but internal considerations make it a bit less certain. In which direction did the change occur? It is certainly possible that scribes, noticing the apparent discrepancy between v. 51 and Luke’s own account of the Ascension in Acts 1:1-11, deleted the words. In the Gospel, it would seem that the Ascension takes place on the same night as the Resurrection, whereas in Acts (v. 3) it occurs 40 days later. On the other hand, a scribe may have inserted the words, in order to have the Gospel end with an account of the Ascension. Of course, this may well have been Luke’s intention as the author. I suspect that the apparent discrepancy may be the result of Luke compressing/conflating the narrative, thereby giving the impression that it all happened on one night. This sort of handling of historical narrative was quite common with ancient writers, as unsatisfying as it might be to our modern sensibilities. The longer reading, I think, is more likely original.

Final Note on “Western Non-Interpolations”

A number of the most significant variants discussed above involve the so-called “Western non-Interpolations”. This awkward term comes from Westcott and Hort in their greatly-influential late-nineteenth century critical edition of the New Testament. I will examine this interesting topic a bit further, perhaps, in a subsequent article. All it really means is that there are a number of key instances where the “Western” group of manuscripts (of which the Beza Codex [D] is the most prominent) has the shorter reading. This is especially significant, because the Western text (in Luke-Acts) typically is more expansive and usually has the longer variant reading. In a number of such instances, Westcott and Hort, followed by later scholars, accepted the shorter reading as original, even when the vast majority of manuscripts agree with the longer reading. The originality of these shorter readings is being increasingly rejected by critical scholars today, largely due to the presence of the longer readings in the early (Bodmer) Papyri.

March 11: Matt 6:12; Luke 11:4a

Matthew 6:12; Luke 11:4a

The next petition of the Lord’s Prayer, and the 2nd of the second part of the Prayer, has traditionally been translated in terms of forgiveness. While this is generally correct, it obscures the actual Greek vocabulary that is used. There are again certain differences between the Matthean and Lukan versions, but the basic form of the petition is the same; it begins as follows:

kai\ a&fe$ h(mi=n
“and may you release for us…”

The conjunctive particle (kai, “and”) indicates the close connection, in thought and form, with the previous petition, though this may not be immediately apparent to the average reader. This connective sequence for the petitions will be discussed as we proceed. The verb a)fi/hmi, usually translated “forgive” is more accurately rendered as “release”, though a more literal rendering would actually be “set/send (away) from”. In the New Testament, it is used regularly (along with the related noun a&fesi$) in connection with the sins of a person (or people), i.e. “releasing” sin, in the sense of sending it away. The ancient Day of Atonement ritual gives a concrete symbol for this in the “scapegoat” that is sent away into the wilderness carrying the sins of the people (Lev 16:20-22). Of the many New Testament examples where the verb and noun are used in this sense (for release of sins), cf. Mark 1:4; 2:9-10 par; 3:28-29 par; 11:25; Matt 18:35; 26:28; Luke 1:77; 7:47-48; 17:3-4; Acts 2:38; 5:31; Col 1:14; James 5:15; 1 John 1:9, etc. The opposite of releasing sin is to hold it, using a verb such as e&xw or krate/w, as in the famous formula in John 20:23 (cp. Matt 16:18):

“Anyone (for) whom you would release th(eir) sins, they have been released for them, and anyone (for) whom you would hold (them) firm, they have been held firm.”

Indeed, it is the release of sins that is expressed in the Lukan form of the petition: kai\ a&fe$ h(mi=n ta\$ a(marti/a$ h(mw=n, “and may you release for us our sins“. In Matthew’s version, however, the wording is different:

kai\ a&fe$ h(mi=n ta\ o)feilh/mata h(mw=n
“and may you release for us our (deb)ts (we) owe

The Didache (8:2) follows Matthew’s version, but uses the singular noun instead of the plural: “…our (deb)t (we) owe [th\n o)feilh/n h(mw=n]”. The difference here between Matthew and Luke is just part of the textual complication related to the form of this petition. First, we must note that Matthew is consistent in the wording used in both parts of the petition:

“and may you release [a&fe$] for us our (deb)ts (that we) owe [o)feilh/mata], even as we (have) released [a)fh/kamen] our (deb)tors (who) owe [o)feile/th$ pl] (to us)”

In Luke, however, the wording is different, resulting in a (partially) mixed metaphor:

“and may you release [a&fe$] for us our sins [a(marti/a$], for we (our)selves also release [a)fi/omen] every (one) owing [o)fei/lonti] (anything) to us”

How are we to account for these differences? Some commentators would chalk them up to different ways that the original (Aramaic) words of Jesus were rendered into Greek. This is certainly possible. In particular, it is likely that the Lukan form attempts to explain a (Semitic) concept of sin as (religious) debt which might have seemed strange to Greek hearers and readers. In this regard, Matthew’s version is almost certainly closer to the original, the Aramaic of which might have been something like (cf. Fitzmyer, p. 901):

an`y+b^oj Hn`l^ qb%v=W
an`y+b^Y`j^l= an`q=b^v= yd]K=
ûš®buq lán¹h µôbayn¹°
k§dî š§báqn¹° l§µayy¹bayn¹°

Fitzmyer (p. 906) also cites an interesting example (in Aramaic) from the Qumran texts (4Q534, col. ii. 17) in which “sin” “debt” (i.e. guilt) are juxtaposed: “its sin and its debt” ([htb]wjw hafj).

In any case, the Lukan ‘modifications’ clarify the text in several important ways:

    • That the debts a person owes to God are to be understood in terms of sin, as opposed to money or other ‘ordinary’ debt.
    • Retaining the specific idea of debt in the second half of the petition implies that what a person must forgive for others includes things like ‘ordinary’ debt—i.e., wrongs and injustices brought about during the course of daily life and business.
    • The final pronoun makes clear that the wrongs to be forgiven are things done specifically to us (believers).
    • The use of the adjective pa=$ (“every [one]”) also gives to the petition a universal context and setting which otherwise has to be inferred in the Matthean version.

The meaning of this petition, both within the Prayer and the wider Gospel context, will be discussed in more detail in the next daily note. However, before continuing it is worth pointing out a couple of other textual variants which can affect how the passage is interpreted. In Matthew’s version, for the second occurrence of the verb a)fi/hmi

    • The majority of manuscripts have the present tense, a)fi/emen/a)fi/omen, “even as we release…”.
    • The aorist form (a)fh/kamen), adopted above, is read by a smaller (but diverse) range of witnesses: a* B Z 1 22 124mg 1365 1582 vulgatemss, and some Syriac and Coptic manuscripts (Metzger, p. 13).

These readings each give a slightly different nuance to the petition. The use of the present tense suggests that the disciples are to follow God’s example—as He has cancelled our debts, so we will forgive the debts of others. The aorist implies a different sort of reciprocal principle, such as Jesus emphasizes in vv. 14-15 (and elsewhere in his teaching): if we want God to forgive us, we must (first) forgive any wrongs others have done to us. Both external evidence, and the context of the Sermon on the Mount, argue in favor of the aorist form. The Didache has the present (a)fi/emen), which also appears in some manuscripts of Luke (instead of a)fi/omen).

References marked “Fitzmyer” above (and throughout this series) are to  the Commentary on Luke by Joseph A. Fitzmyer in the Anchor Bible [AB] series, Vol. 28/A, 1985. References marked “Metzger” are to the UBS/Metzger Textual Commentary on the Greek New Testament (2nd edition).

These notes on the Lord’s Prayer commemorate the start of the new feature “Monday Notes on Prayer” on this site.