Tuesday, May 23, 2017

Publication and Textual Criticism

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1st-2nd cent. inkwell (credit)
M.D.C. Larsen, ‘Accidental Publication, Unfinished Texts and the Traditional Goals of New Testament Textual CriticismJSNT 39 (2017), 362–387.
Abstract:  Notions of ‘authorship’, ‘publication’ and ‘final text’ are often mentioned in traditional textual criticism, but less frequently discussed in detail. The projects of source and redaction criticism end and textual criticism begins based on when scholars imagine a text was finished. Yet modern notions of publication, textuality and authorship, which are largely shaped by the printing press, are often anachronistically applied to the ancient world. Exploring evidence from Plato to 4 Ezra to Tertullian and Augustine, I take up the question of when a text was considered ‘final’ by reconsidering what counted as publication in the ancient world. Once the assumption of textual finalization is set aside, the tools traditionally associated with textual, source and redaction criticism become unhelpful. While textual critics have noted the practical impossibilities of arriving at the ‘original text’, I demonstrate the conceptual roadblocks to imagining an ‘original’ and ‘final’ text in the ancient world.
In this article Larsen discusses examples of “textual unfinishedness” and accidental publication in antiquity in order to further complexify (or from his apparent perspective, rule out of court completely) the notion of the original or initial (published) text (especially in dialogue with Michael Holmes). Examples from a variety of ancient sources suggest to Larsen that accidental publication (i.e. publication of unfinished notes or the like) was ‘common’ (p. 372), ‘fairly common and widespread’ (p 372). He also discusses revisions and multiple versions of literary works, suggesting that for such texts a ‘living text’ model is better than ‘a final and fixed book’ model for discussing its textual development. This has, for Larsen, implications for New Testament textual criticism:
‘The prevalence of accidental publication, stolen texts and author variants simultaneously identifies and destabilizes one of the foundational assumptions of traditional textual criticism: without the assumption of a text existing in a final form, the boundaries between text, form and redaction criticism fall apart. Ancient writing practices and the prevalence of textual fluidity invite us to rethink some foundational categories and ideas of the discipline.’ (p. 376)
An obvious example, for Larsen, is the gospel attributed to Mark, which could be thought of as ‘unfinished textual raw material’ – ‘an open and unfinished gospel tradition’ (p. 378). (Larsen notes for further evidence and discussion his forthcoming book Before the Book: The Earliest Gospels (New York: Oxford University Press), which is presumably related to his 2017 Yale doctorate). Broadly he doesn’t think that the conceptualisation of publication is a useful category for discussing ‘the traditionary processes of revising a fluid text’ (pp. 379–380). The gospels, in particular, ‘are not the kind of texts that had originals’ (p. 379). Publication, for Larsen ‘was only notional and so existed only as a social construct’ (p. 376 – I’m not sure what this means).

I found it an interesting article. I wasn’t convinced that the evidence discussed showed ‘the prevalence of textual fluidity’ (as opposed to some form of publication, since even the authors he discusses presume the appropriateness of the distinction). I’m certainly not convinced that that gospels ‘are not the kind of texts that had originals’ – I don’t see the point in opposing one extreme caricature – ‘a single authoritative original text’ with a caricature at the other extreme; nor do I think we should conceptualise all the canonical gospels in the same way (which is another way of saying I look forward to hearing the argument of his book at some point). I do think it is helpful to think about the way that different genres functioned in antiquity, and I do wonder about the prevalence of epistolary notions (where a single original text is assumed by the genre) in our broader conceptualisations of how the New Testament text functions (this is not raised by Larsen, except to disagree with it briefly). Anyway, plenty to discuss.

Friday, May 19, 2017

Krister Stendahl Working on the Textual Apparatus

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Life Magazine (26 Dec 1955) featured an article by Alfred Eisenstaedt on Harvard Divinity School, “Harvard Revival. Back in touch with life of the churches its Divinity School gains a new vigor.” The article includes a curious photo of a group of three scholars working on analyzing textual variants in the New Testament using the latest high-tech, the Harvard Lab’s computer. I think this model might be Harvard Mark IV (built by Harvard engineers in 1952 under the supervision of Howard Aiken) or perhaps Rand´s Universal Automatic Computer (UNIVAC). Perhaps one of our readers can tell us which it is.


The doctoral student sitting at a desk is Rev. John W. Ellison who subsequently completed his thesis on “The Use of Electronic Computers in the Study of the Greek New Testament” (Harvard Divinity School, 1957).  Ellison also used UNIVAC to create a concordance of the NRSV text (published in 1957).

The scholar leaning over the desk is the Swedish Bishop and Harvard Professor Krister Stendahl. I don’t know who the third guy is, perhaps a computer technician. Does any reader know?

A former student of mine asked, when he saw this picture, “What is that big machine?” I replied that it is a textual apparatus.

Another pioneer in this field was Vinton A. Dearing, who wrote a program for the IBM 7090 to record and analyze variant readings. The results were published in Methods of Textual Editing, (Los Angeles: William Andrews Clark Memorial Library, UCLA, 1962).

Wednesday, May 17, 2017

Inerrancy and Textual Criticism

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I have been reminded that some time ago I promised to open a discussion on the relationship between inerrancy and textual criticism. This is it. I’ll start with my thoughts and hope that others will contribute theirs as well as explore specific applications of the principles explored.

Prolegomena

Luke in Cod. Bodmer 25 (credit)
The first thing I should say is about the relationship between inerrancy and this blog. As the blog’s founder I am very, very happy to sign inerrancy statements in almost whatever shape or form they take. However, the term I preferred when establishing this blog was simply to say that the scriptures were ‘true’. Although this might seem a weaker term, I do not mean it in a weaker sense. Moreover, it has the advantage of being self-evidently in continuation with all historic mainstream views of scripture that have been articulated down church history. Using the term ‘true’ also means that I am not forced into instant qualifications of the term I use because I am not using a technical term.

The second belief that I see as fundamental to this blog is the belief that God may be said to be the author of specific sequences of words which constitute scripture (i.e. belief in verbal inspiration). Though this belief is not without its problems, it is less problematic than alternative accounts of inspiration (e.g. that God inspired thoughts in scripture, but may not be said to be the author of specific words—the question ‘which thoughts?’ is even harder to answer than the question ‘which words?’).

That said, for the sake of discussion I want to use the term ‘inerrancy’, since, in this context, I believe it will optimise the point I am trying to make.

Basic thesis

My basic thesis is that inerrancy may only be used as a secondary criterion for the original reading. It cannot be used to overturn strong external support or to support conjecture.

Monday, May 08, 2017

What Is the Value of the Comparative Argument for the Reliability of the NT Text?

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There is a common apologetic argument that says we should be far less skeptical about the text of the NT than we are for the text of other classical works since we have far more and far earlier manuscript evidence for the NT. You can find the basic comparison all the way back in Bentley. Among Evangelicals, the argument was deployed best by F.F. Bruce and his numbers for classical authors are still cited as if they have’t changed in over half a century. Today, the comparison is something of a staple of Evangelical apologetics.

But Bart Ehrman doesn’t buy it. He thinks the comparison is baseless and he gives three reasons why in a blog response to Dan Wallace. He explains:
First, it is not true that scholars are confident that they know exactly what Plato, Euripides, or Homer wrote, based on the surviving manuscripts. In fact, as any trained classicist will tell you, there are and long have been enormous arguments about all these writings. Most people don’t know about these arguments for the simple reason that they are not trained classicists. Figuring out what Homer wrote – assuming there was a Homer (there are huge debates about that; as my brother, a classicist, sometimes says: “The Iliad was not written by Homer, but by someone else named Homer” ) – has been a sources of scholarly inquiry and debate for over 2000 years!

Thursday, May 04, 2017

Tyndale House Edition: The Text of the New Testament, of an Edition, and of a Manuscript

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Lots of ink has been spilled and many pixels been lit up on the question of what we mean when we say ‘the text of the New Testament’. Is the only thing we are left with ‘texts of the NT’, in which every imperfectly copied manuscript constitutes a new and different text? How much can the text of a ‘work’ (that is here, the New Testament) be changed before the text of a particular manifestation of that work (a printed edition, a manuscript – the latter is also an ‘artefact’) is no longer that of the original ‘work’?1

In a sense this question is no different from what philosophers have been discussing since the days of Plato. Intuitively, or naively, most people who think for a moment about the text and the various forms in which it appears, solve the question the same way as Plato did. Different manuscripts with their slightly different wording, and even different translations of the text in a wild variety of languages, all constitute different instances of the same text, a perfect idea reflected in the wordings of the various manuscripts.

Relevance theorists would say that this is true because an utterance has no meaning in itself but only functions to point to the intention of the speaker, and listeners will interpret an utterance accordingly. When it comes to textual criticism, it may follow that the majority of differences we are talking about will hardly affect the listener’s (reader’s) construction of the speaker’s (writer’s) meaning. The same mental construction of the speaker’s meaning can be formed using an array of different utterances, and we can find evidence of this in that few, if any, of the various sub-strands of Christianity are based on particular manuscripts or depend on specific translations. If there were only ‘texts’ and not a single ‘text’, it is quite remarkable how few problems this has created in the course of history.

Perhaps a fresh way of doing Plato is found in linguistics, namely in prototype theory. Prototype theory says that often concepts are used in ways that are close to the mental prototype of that concept, but also allows for uses that are quite different. We all have the image of what a dog is, though many of us will have the experience to think about some actual dogs as more ‘dog’ than others; they conform more closely to the prototype we have formed. Perhaps it is possible to force an analogy with the ‘texts’ and ‘text’ discussion. There is the ‘prototypical text’ (perhaps better the archetypical text when we throw in chronology) and manuscripts, or again translations, conform more or less to the prototype yet still are all instances of that particular category / prototypical field. This is how we seem to organise concepts in our mind, and it works pretty well in the practice of doing textual criticism.

So what we have set out to do in the Tyndale Edition is to present a text that approximates as closely as possible the oldest recoverable text since we hold that this is the best approximation and representation of the ‘ideal text’, the text of the ‘work’ as it was produced in the first place.

The theology of all this is of course quite a different matter.

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1 Thanks to Michael Dormandy, who pointed me to this helpful distinction made by Driscoll: “Hamlet is a work. The New Swan Shakespeare Advanced Series edition of Hamlet by Bernard Lott, M.A. Ph.D., published by Longman in 1968, is, or presents, a text. My copy of Lott’s edition, bought from Blackwell’s in Oxford in 1979 and containing my copious annotations, is an artefact. (93)” I am quite conscious (and relaxed about this) that by talking about ‘original work’, I may be accused of misappropriation of the term as used by Driscoll.

Driscoll, M.J. “The Words on a Page: Thoughts on Philology Old and New.” In Creating the Medieval Saga: Versions, Variability, and Editorial Interpretations of Old Norse Saga Literature, edited by Judy Quinn and Emily Lethbridge, 85-102. Odense: Syddansk Universitetsforlag, 2010.
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Tuesday, May 02, 2017

St Catherine’s Monastery Manuscripts: Photographs online

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Just a quick post to alert you to the fact that the Library of Congress has put its collection of photographs of manuscripts from St. Catherine’s Monastery online. For example, here you will find 1,081 Greek manuscripts (!). Heavenly.

(HT: Alin Suciu on FB)

Monday, May 01, 2017

Meet P132 and P133, Ephesians and 1 Timothy

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P.Oxy. 5258 and 5259 are now P132 and P133. They contain text from Eph 3.21; 4.2, 14-16 and 1 Tim 3.13-4.8 and date to III/IV and III centuries, respectively. The editio princeps for each has been published by Geoffrey Smith and J. Shao and is online here.

P133 is now the earliest copy of 1 Timothy. Aside from this, there are some interesting things about P133.
In one case 5259 [P133] agrees with two MSS against the majority of witnesses (see ↓ 2 n.; see also ↓ 27 n.). In another it presents an elision occurring in only two other MSS against the majority of witnesses (see ↓ 5). Additional variants can only be inferred from the size of the lacunae. Notably, 5259 contains a previously unattested form of a nomen sacrum (see ↓ 22 n.).
I don’t have images for P133, but here is P132 courtesy of Smith. He also says his edition of P134 should be out in the next few months (on which, see Tommy’s post here).

P132, recto
P132, verso

While we’re on the topic of papyri, I know there are good reasons for moving away from “recto” and “verso,” but can we not do better than using left and right arrows to refer to the respective sides? These sigla face the same problems as Gothic letters, don’t they?

Saturday, April 29, 2017

Preserving the Cairo Geniza: Video

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As part of its new exhibition on the Cairo Genizah, the Cambridge University Library has put together a nice video on the process of conserving this extensive collection of Medieval Hebraica. More info here.


Thursday, April 27, 2017

The Greek New Testament Produced at Tyndale House: First Steps

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Where do you start when preparing a Greek New Testament? Of course you can start absolutely from scratch, by typing in each and every letter and accent manually, with all the associated risks, but somehow this did not appeal very much. So we needed an existing text that we could adjust towards the desired wording of our edition.

What we did was to settle on the text as prepared by Samuel Prideaux Tregelles as our point of departure. The actual procedure was that we started with an electronic edition of the Nestle-Aland 26 / UBS3 text and adapted every paragraph, word, punctuation, and accent to match the print edition of Tregelles. We even asked permission to start out with the Nestle-Aland / UBS text as we wanted to avoid any shade of doubt as to existing copyright arrangements, yet in reply we were told that no permission was needed to create a new text in this way.

Interestingly, when Tregelles prepared his text, he started off with a Textus Receptus and adapted this text so that it matched his own. Especially in cases where Tregelles did not make an explicit decision or weighed the evidence, his text still reflects the TR. I assume that changing the TR to Tregelles included more changes than the NA26 / UBS3 to Tregelles.

It is surprisingly difficult, though, to get everything right. Even though two people worked independently on creating the digital Tregelles, and every difference between the two versions was resolved by reference to the printed Tregelles, a considerable number of errors remained. The whole exercise was a valuable lesson in the psychology of textual work. When starting from the same base text two transcribers of a second text may make at times the same error.

It is our digital Tregelles that functioned as a point of comparison for the SBL Greek New Testament project, and its editor, Mike Holmes, notified us of a good few errors in our transcription that came up in comparing Tregelles with a number of other editions. It is often impossible to see if you have typed a Greek ‘ο’ or a Latin script ‘o’.

There are a number of reasons why Tregelles was chosen as our starting text. One is that by starting from Tregelles we go back beyond Westcott-Hort and their influential and lucid textual theories, but not as far back as the Textus Receptus. We could have opted for the text of Lachmann too, but I think that Tregelles is more explicit, and certainly more accessible, in justifying his methodology and theoretical approach. Another reason is that Tregelles is the most recent critical text that was not included in the triad of texts used to create Nestle’s first edition (Westcott-Hort; Tischendorf 8th; Weymouth [in itself the result of a comparison of editions]) or fourth (Weymouth replaced with Weiss).

Whilst working on the digital Tregelles, we were hoping / expecting that this would lead to a full-scale, fresh edition of the GNT, and this is reflected this in the abbreviations used for the Tregelles New Testament: TNT1 for the text that reflects the print as accurately as possible, TNT2 for the text in which obvious print errors are corrected. The next edition could then be TNT3 (Tyndale New Testament), which gives an instant ‘editional’ pedigree, but it turned out this name was never going to work. Regardless, there is some history behind our text.

For Tregelles see:

S.P. Tregelles, An Account of the Printed Text of the Greek New Testament: with Remarks on its Revision upon Critical Principles. Together with a Collation of the Critical Texts of Griesbach, Scholz, Lachmann, and Tischendorf, with that in Common Use (London: S. Bagster and Sons, 1854).

———. The Greek New Testament, edited from ancient authorities, with their various readings in full, and the Latin version of Jerome (London: S. Bagster & Sons, 1857-79).

———. Introduction to the Textual Criticism of the New Testament. Vol. 4 of An Introduction to the Critical Study and Knowledge of the Holy Scriptures, edited by Thomas Hartwell Horne and John Ayre, 12th ed. (Longmans, Green, and Co., 1856 [1869]).

Congrats to Mike Holmes on His Retirement!

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Thanks to Juan Hernandez, news has reached the interwebs that Mike Holmes is retiring from his position at Bethel University. Mike’s work hardly needs an introduction at this blog so I will instead say how much I have appreciated the time Mike has given to me over the years. I remember him sitting with me for about an hour when I was in grad school to talk about the divorce passages which I was working on for my masters thesis (see photo). Ever since, he has generously given his time to talk to and encourage me along the way. Last year at SBL, Tommy Wasserman and I had a great lunch with Mike and got to hear the story of how he went from rural farm life to accomplished academic life. It was quite a story.

Many congrats, Mike, on your well-deserved retirement. I hope this does not mean we will be seeing less of you in the years to come. Don’t miss the “be like Mike” video shared by Juan Hernandez (HT: Chris Keith).

Michael W. Holmes and Peter J. Gurry
Discussing the divorce passages with ECM in hand.

Tuesday, April 25, 2017

ETC Interview with Thomas Hudgins

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I’m happy to present another installment of our ETC interview series. Today’s interview is with Thomas W. Hudgins who is Assistant Professor of Biblical and Theological Studies at Capital Seminary and Graduate School. I first spoke with Thomas a little over a year go when he had just completed his doctoral thesis on the Complutensian polyglot and I thought readers here would be interested in that work. His most recent publication is a Festschrift for David Alan Black which includes a number of essays on text criticism from our own Tommy Wasserman and Maurice Robinson and others. You can learn more about Thomas at his blog or read his list of publications.

PG: I understand you have two doctorates, the first one in education (EdD) and the second in New Testament (PhD). Most people who teach New Testament in U.S. seminaries only have the second, so what led you to do both?

TH: Explaining the PhD at the Complutense is a little easier since the PhD is the norm. I love the New Testament and wanted to study it for the rest of my life and help others do so as well. But why an EdD and a PhD? The easy answer is I am a glutton for punishment—or so people often say when they hear I did two. But there’s actually a better answer. An opportunity arose for me to enter the EdD program at Southeastern Baptist Theological Seminary and at the same time assist a seminary start-up in Central America. I had taken plenty of classes on the biblical languages, book studies (e.g., Isaiah, Mark), and theology, but despite having an undergrad degree in biblical studies and an MDiv, I had never taken a single course on education (and homiletics courses don’t count). That’s pretty remarkable if you ask me, especially considering the church is in part an educational institution (“teaching them...” Matt. 28:20).

I don’t know how many hours the average PhD program (for biblical studies) requires of instruction in the field of education, but I know it’s not a lot. The opportunity to study in the education department at Southeastern really changed my life—personally and professionally. It was the first time I was ever challenged to think about education. Even though I entered the Doctor of Education program, I was able to work with a faculty member outside of the department. I knew I wanted to do something different from what you would generally find with an EdD dissertation. I wanted to study the New Testament and education. So, I applied to study with David Alan Black (yes, Dave has a separate application to work with him). Working with him was one of the best experiences of my life.

A few months after I started teaching New Testament and Greek full-time at Capital Seminary, another opportunity arose for me to study in the PhD program at the Complutense University in Madrid, Spain and work with another world-renowned New Testament scholar, Antonio Piñero, on a topic that few had engaged in recent years (even though the subject’s quincentennial was rapidly approaching). Who could resist, right?

Thursday, April 20, 2017

Blogging the Tyndale House Edition of the Greek New Testament

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Over at the Tyndale House website, we are now hosting a blog dedicated to the Greek New Testament we have been preparing. This blog will be devoted to that project only, but rest assured, with the exception of the first introductory post, we will cross-post everything to our beloved ETC Blog, which will also be the place where comments are welcomed (there is a direct link between the two). Rather than asking you to check (or subscribe to) an additional address, it seems better to keep things centralised. The blog at the Tyndale House address functions to give the posts a sense of thematic continuity and visibility and catch some of the search traffic that is targeted at our edition.

And for the purists - one might notice the hand of Peter Gurry in its design.

Attempted Attack on St. Catherine’s Monastery

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Christianity Today reports of an attempted attack on the monastery of St. Catherine on Tuesday. ISIS has reportedly claimed responsibility. St. Catherine’s is, of course, the original home of Codex Sinaiticus and still houses a number of leaves. Its library is one of the richest in the world in terms of ancient Christian manuscripts.

Here is the description of the attack:
One policeman was killed and four injured during an exchange of gunfire at a checkpoint about half a mile from the monastery entrance. Police were eventually able to gain control and force the militants to flee, according to the Ministry of Interior as reported by Ahram Online.

ISIS claimed responsibility in a terse statement via their official news agency, Amaq. However, local speculation suggested it may have been a result of skirmishes between disgruntled tribes and the government.
If anyone has any additional information on the state of the monastery, please post it in the comments. And do pray for the safety of the monks and others who live near or frequent the site.

Tuesday, April 18, 2017

3rd Summer School in Textual Criticism in Ferrara, Italy

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(photo credit)
Paolo Trovato sends word about his 3rd summer school in textual criticism. I attended part of last year’s school and can say it was a great experience. One of my favorite aspects is that it attracts students who are working on a range of textual traditions. I find that I learn the most about textual criticism from those not working on NTTC. So do not be put off by lectures on Catullus and Dante; NT students will be most welcome.

Announcement:
The Department of Humanities at the University of Ferrara will offer an intensive seven-day summer school in Textual Criticism. The course is designed for both graduate and PhD students (max. 20 people) from diverse disciplines who would like to improve their knowledge in the field of Textual Criticism and discuss their research topics with instructors and colleagues. An introduction to current theories as well as the presentation of individual research subjects will be covered in the first four days. The final days will be spent delving more deeply into particular aspects of Textual Criticism, both in modern and classical languages, with particular attention to more recent developments, and discussing individual research.

On Saturday and some weekday afternoons free guided visits and tours in medieval and Renaissance Ferrara are scheduled.

Among the programme instructors you will find Dario Bullitta (University of Venice), Dàniel Kiss (Universitat de Barcelona), Nicola Morato (Université de Liège), Roberto Rosselli Del Turco (Università di Pisa), Elisabetta Tonello (University e.Campus) Paolo Trovato (Università di Ferrara), and Giorgio Ziffer (Università di Udine).
See here for complete details.

One tip for those attending: book a room with A/C. You will thank me later. 

Friday, April 14, 2017

Codex Sinopensis (O 023) Online

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The following is another guest post from Elijah Hixson. He is currently writing a PhD thesis at the University of Edinburgh on the NT purple codices about which Jerome famously said, “parchmens are dyed purple, gold is melted into lettering, manuscripts are decked with jewels, while Christ lies at the door naked and dying” (Epist. 22.32).

The Bibliothèque nationale de France have just made some very nice, high-quality images of (most of) Codex Sinopensis available! The manuscript is gorgeous and worth a look.

Codex Sinopensis (O 023), f. 8v.
Codex Sinopensis (Paris, BnF supp. gr. 1286; O 023) is a 6th-century manuscript of Matthew’s Gospel. It is one of the purple codices—deluxe manuscripts written in gold and silver inks on parchment that has been dyed purple (on Codex Rossanensis, one of the other 6th-century purple codices, see here). Codex Sinopensis is especially magnificent, because it was written entirely in gold ink, and there are five extant miniatures painted right into the pages of the Gospel. These are some of the earliest examples of Christian art in manuscripts. Art historians know this manuscript well, and its well-trained scribe was probably in his or her prime. There are very few mistakes and corrections in this manuscript, compared to its two siblings.

Its text is not especially exciting; Codex Sinopensis has an early form of what will become the Byzantine text. What is more exciting than its text is its textual relationship with two other purple codices, N 042 and Σ 042. These three manuscripts were all copied from the same exemplar. Back in 2015 at the SBL Annual Meeting in Atlanta, I presented a paper on Codex Sinopensis and its close relationship with its two siblings as a way to test the singular readings method of determining scribal habits (summarised here).

If my quick count of the newly available images is correct, the new images include 41 of the 43 folios at the BnF, but they also include images of the lost leaf from Ukraine. Shortly after Henri Omont published the editio princeps of the 43 Paris leaves, Prof. Dmitry Aynalov sent a photograph of a 44th leaf, which was in the custody of a gymnasium (the equivalent of American high school) in Mariupol, Ukraine. The leaf has been lost since at least 1966, when Kurt Treu could only write that it was formerly in Mariupol and to my knowledge, the leaf has never resurfaced. Now, however, the BnF has digitised their black/white photograph of the lost leaf, which is grounds for rejoicing.

The two pages I could not find on Gallica are folios 11 and 30, but both of those folios include miniatures, and images of the painted sides are readily available all over the internet. Realistically, that leaves 11v and 30r as the only pages of Codex Sinopensis that are still only accessible through Omont’s pseudo-facsimile in the editio princeps. Of course, Muphy’s Law would correctly predict that if one is writing a doctoral thesis on Codex Sinopensis, one would encounter a discrepancy on f. 30r, line 9 about which the editio princeps is unclear, but that is another story.

The images are posted at Gallica (gallica.bnf.fr). The easiest way to find them, however, is through the links to each folio/bifolio at http://archivesetmanuscrits.bnf.fr/ark:/12148/cc24356w.

Wednesday, April 12, 2017

Dániel Kiss on Uncertainty in Textual Criticism

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Its [textual criticism] reputation for arbitrariness can probably be ascribed to the fact that
having grown up in a late stage of the age of printing, we are used to carefully edited texts, and textual corruption strikes us not only as unfamiliar, but also as uncanny and somehow fundamentally wrong. But a doubt that affects the reconstruction of a passage in Catullus is no different in kind from one that affects how the same passage should be interpreted, nor from one that might affect Roman economic history in the late Republic. If textual criticism is difficult at times, that is not because it is arbitrary, nor because textual critics are incompetent, but because centuries of textual corruption have resulted in problems for some of which there is no easy solution. Faced with such difficulties, one can only make progress by strenuous and open-minded research.

—Dániel Kiss from What Catullus Wrote, p. vii–viii.

Thursday, April 06, 2017

Masoretic instructions on how to format the text

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My colleague Kim Phillips has written another fascinating piece about a manuscript in the Cairo Genizah. Read it here

Zach Cole Reviews Christian Oxyrhynchus

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In lieu of our own Peter Head’s unsuccessful attempt to review Christian Oxyrhynchus: Texts, Documents, and Sources, I offer this snippet from Zach Cole’s new and helpful review in JETS (60.1):
Foremost among this project’s shining virtues is that it brings together in one place what would otherwise require several dozens of volumes. Further, the editors’ careful and consistent treatment brings some of the older editions up to date and provides English translations where some were lacking. Also laudable is the extent to which the editorial introductions to each text provide crucial background information and evaluation; the result is much more than a simple database of texts, but rather a coherent and understandable anthology. Another strength is the inclusion of texts written in languages other than Greek. The reader will find some texts in Syriac, Coptic, and Latin. Finally, while the subject of Christian documentary papyri has received increased attention in recent years (e.g. the work of AnneMarie Luijendijk and of Blumell elsewhere), sadly it remains unfamiliar to many scholars of NT and early Christianity. The present volume is thus an ideal entry point into the fascinating world of Christian documentary texts.
The only complaint he lodges is that the book should have included the 20 Old Testament fragments from Oxyrhynchus. The editors’ reasons for not doing so—having to do with the problem of using nomina sacra to identify them as Christian rather than Jewish—are a bit inconsistent with some of their other comments in the volume. But that’s Cole’s only criticism.

It’s too bad this volume isn’t a bit more affordable.

Monday, April 03, 2017

More Unpublished Dead Sea Scrolls in the US?

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One of the 15 fragments.
(Photo credit)
Owen Jarus, who reported extensively on the Gospel of Jesus’ Wife fragment for Live Science, has an article today about 15 new Dead Sea Scroll fragments recently sold to an undisclosed institution in the U.S. Jarus apparently has photographs of all of these sent by the seller and notes that some appear to be in Greek (see photo).

Here’s the relevant portion:
It’s not certain when the 15 fragments sold through Les Enluminures will be studied and published. The institution in the United States that now owns those fragments has not made a public announcement about the acquisition, Hindman [the president of Les Enluminures] said.

Spokespersons for the Museum of the Bible, Azusa Pacific University, Southwestern Baptist Theological Seminary and Lanier Theological Library all told Live Science that their institutions had not bought the Les Enluminures fragments.

Les Enluminures sent a batch of black-and-white photographs of the fragments to Live Science. The images show what appears to be Greek text on some of the fragments, a language that has been seen on other Dead Sea Scrolls. Hindman said she believes all 15 fragments were once in the collection of Bruce Ferrini, a collector in Ohio who died in 2010.
It would be good to see photos of all 15 of these if Jarus has them. You can see one more in this galleryFull article here. 

Saturday, April 01, 2017

New Evidence for Earliest Tetraevangelion (Part 1)

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Seven years ago, I presented a paper on SBL in Atlanta (2010) on "A Comparative Textual Analysis of 𝔓4 and 𝔓64+67"  which was later published in the TC Journal vol. 15 (2010).

Background to the paper here.

In my last couple of slides I pointed out that there is more to discover, in particular in reference to 𝔓4 = BnF Suppl. gr. 1120 ii 3 / 4.
Two years later, Simon Gathercole published his study in NovT 54 (2012) on the earliest title of Matthew's Gospel which is found on the flyleaf of this MS an image of which was published for the first time.

However, as I said in my paper there is yet more to discover. There are traces of letters on the flyleaf (reverse side of where the title of Matthew is found), which had been noted by T. C. Skeat and Kurt Aland but they were unable to decipher them from black and white photos. I now have access form high-resolution images from the National Library in Paris.

Further, I pointed out that there are mirrored impressions on fragment B, verso because the pages had been glued together for centuries and fragment D has left impressions, but I did not work further on this, and I have had too many projects to think about it.
At the last SBL in San Antonio, however, Elijah Hixon presented a wonderful paper, "Was There a Staurogram in P.Oxy. LXXI 4805 (P121)?" in which he presented a digital restoration using photo-manipulation software.

This gave me the idea to try again on P4 using his software, where the first step is to create a profile by entering all the visible letters and then trying to trace the faint letters from the new high-res images (and also to mirror the impressed letters on fragment B). The results are amazing, and I have been able to decipher about three verses from Luke on fragment B, and Matthew (!) on the flyleaf – this is new evidence that 𝔓4 and 𝔓64+67 did belong to the same codex as argued most forcefully by T. C. Skeat.

In the next post, I will supply transcription and comments to five textual variants.

Friday, March 31, 2017

Book Notice: A Companion to Byzantine Illustrated Manuscripts

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This volume offers an overview of Byzantine manuscript illustration, a central branch of Byzantine art and culture. Just like written texts, illustrations bear witness to Byzantine material culture, imperial ideology and religious beliefs, as well as to the development and spread of Byzantine art. In this sense illustrated books reflect the society that produced and used them. Being portable, they could serve as diplomatic gifts or could be acquired by foreigners. In such cases they became “emissaries” of Byzantine art and culture in Western Europe and the Arabic world. The volume provides for the first time a comprehensive overview of the material, divided by text categories, including both secular and religious manuscripts, and analyses which texts were illustrated in Byzantium, and how.

Edited by Vasiliki Tsamakda, University of Mainz

Contributors are Justine M. Andrews, Leslie Brubaker, Annemarie W. Carr, Elina Dobrynina, Maria Evangelatou, Maria Laura Tomea Gavazzoli, Markos Giannoulis, Cecily Hennessy, Ioli Kalavrezou, Maja Kominko, Sofia Kotzabassi, Stavros Lazaris, Kallirroe Linardou, Vasileios Marinis, Kathleen Maxwell, Georgi R. Parpulov, Nancy P. Ševčenko, Jean-Michel Spieser, Mika Takiguchi, Courtney Tomaselli, Marina Toumpouri, Nicolette S. Trahoulia, Vasiliki Tsamakda, and Elisabeth Yota.

Price: unaffordable ($259)

HT: Rick Brannan

Wednesday, March 29, 2017

The Marginal dots of Vaticanus – Again

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Every now and then I see the claim that the two dots that appear in the margin of Vaticanus indicate textual variants known by the original group of scribes. I believe that our own Peter Head agrees that they may indicate knowledge of textual variation at these points, but also that these marginal dots are very late.

I am not sure if the following is on his list of examples but it may be instructive. Here we have the two dots under a correction which projects into the margin.



The passage is Lk 18:19 and the variant concerns the presence / absence of the article before θεος. The original (archetypal/initial/autographic – take your pick) hand omits the article, which is then added by the second corrector. Rather unusually, two dots are placed under the omicron, closer together than the normal marginal dots (there are two sets on this page, 1337, col. 1), but apparently intended to match the size of the letter in question.



This suggests to me that at least these dots are 1) indeed connected with noting textual variation, 2) are by necessity added after the work of the second corrector. Add to this that the use of two dots to mark textual variation is rare in the tradition as a whole but is used elsewhere in Vaticanus, it follows that also those other marginal dots are post second corrector. Of course, the textual variants thus indicated might well be known to the original group of scribes, but the dots are an incorrect way of proving that.

Friday, March 24, 2017

Hoskier Photos

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More on Herman Hoskier courtesy of an email from Maurice Robinson. The mustache is quite impressive I must say. Here’s Maurice:
I don’t think I can attach photos or the like in reply segments, but you perhaps might want to post these in the main section on Hoskier (or start another post entirely).

The caricature of Hoskier comes from a very rare limited edition book honoring various persons in and around South Orange NJ. I happened to stumble across that on eBay, and since the fellow could not sell the entire book, he ended up willing to sell the caricatures individually.

The signature came from Hoskier’s copy of one of Tischendorf’s Monumenta Sacra Inedita that Kenneth Clark had obtained (now in the Duke Divinity School library).

The other photo was sent to me by someone... from somewhere.

Also for trivia buffs: Hoskier is buried on one of the Channel Islands between England and France.

Thursday, March 23, 2017

Conference: Herman Hoskier and the Future of Textual Scholarship on the Bible

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I meant to post about this when it was announced but forgot in the mix of other responsibilities. This looks like an outstanding lineup of speakers and I understand that a conference volume is expected. Paper proposals are open until 15 April. More info and registration here.
28-30 August 2017
Dublin City University
School of Theology, Philosophy, and Music
Herman Charles Hoskier (1864-1938) was a textual scholar of the New Testament whose work remains influential in the field today. As part of the Irish Research Council’s Decade of Centenaries, this conference explores the present state and future prospects of textual scholarship on the Bible in the digital age, using Hoskier’s work as a starting point for the discussion. Short papers are invited that address the following topics: the intellectual context of twentieth century textual scholarship, manuscript collections in Ireland, the future of the critical edition, the digital humanities and the Bible, Hoskier’s text critical work and current developments in the field, the versions in textual scholarship, the Editio Critica Maior, manuscripts as objects and material culture, trends and prospects in textual criticism, text critical method, the future of textual scholarship, early printed editions, studies on manuscripts, and related topics.

Keynote Speakers:

  • David Parker (University of Birmingham)
  • Stanley Porter (McMaster Divinity College)
  • Jennifer Knust (Boston University)
  • J. K. Elliott (University of Leeds)
  • Martin Karrer (KiHo Wuppertal)
  • Juan Hernández Jr. (Bethel University)
  • Claire Clivaz (Swiss Institute of Bioinformatics)
  • Thomas J. Kraus (Universität Zurich)
  • Tommy Wasserman (Ansgar Teologiske Høgskole)
  • Christina Kreinecker (Universität Salzburg)
  • Klaus Wachtel (INTF Münster)
  • Catherine Smith (University of Birmingham)
  • Hugh Houghton (University of Birmingham)
  • Martin Wallraff (LMU München)
  • Jan Krans (VU Amsterdam)
  • Annette Hüffmeier (INTF Münster)
  • Jill Unkel (Chester Beatty Library)
  • Dirk Jongkind (University of Cambridge)

Tuesday, March 21, 2017

Birmingham Colloquium

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Hope everyone’s having fun at the Birmingham Colloquium this week. From Hugh Houghton’s tweets, it looks like a great turnout this year. Wish I could be there. Also, can somebody help Elijah Hixson find his pen?

Friday, March 17, 2017

P73 and its claim to be the most insignificant manuscript of the NT

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If you never had a look at P73, one of the Bodmer papyri, I cannot blame you. Dated to the 7th century, and said to contain ‘text’ from Mt 25:43 and 26:2-3. In all only (traces of) 18 letters are visible according to the INTF transcription, which makes this short blog post a whopping 226 characters longer.

Monday, March 13, 2017

On the Origin of the Pericope Adulterae in the Syriac NT

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Here is an interesting detail about the origin of John 7.53-8.11 in the Syriac tradition. Apparently, in the excellent Mingana collection at the University of Birmingham, there is a “handsome and sumptuous” manuscript containing the New Testament and a number of other treatises. So says A. Mingana in his Catalogue (vol. 1, col. 863). One important feature of this manuscript that Mingana reports is this:

The Syriac can be translated as follows:
This story (ܣܘܢܬܟܣܝܣ = σύνταξις) is not found in all manuscripts. But Abba Mar Paule found it in one of the Alexandrian manuscripts and translated it into Syriac as written here from the Gospel of John.
From this, J. de Zwaan, writing in 1958, draws this conclusion:
Paul of Tella, who was the leading spirit in the translation of the Hexaplaric O.T. by order of Athanasius I, and under whose auspices Thomas of Harkel laboured on the N.T. at the same time and the same place, viz. the Enaton-monastery near Alexandria (615-617), is, therefore, responsible for the introduction of John vii.53-viii.11 in MSS. of the Syriac N.T.  
This is interesting as it confirms the hypothesis that on Paul’s initiative the Harklean enterprise (whatever it has been: translation, revision, collation or mere annotating) was completed.  
And this is important as it adds probability to the surmise that Thomas’ work should be considered as analogous to the O.T. enterprise. For textual criticism e.g. the question, whether ‘Western’ copies could be present in the viith century in Alexandria and be still valued there by experts as authoritative, this point is very important.
Now, we know that in most of the NT, Thomas actually used a nearly Byzantine text and in the Catholic Epistles he used something more distinctive, a possible precursor to the Byzantine text (so K. Wachtel). Where Thomas gave “Western” readings, so far as I understand it, is primarily in the margin in Acts.

So I’m not convinced with Zwaan that this remark in Mingana Syr 480 shows that the “Western” text was valued in the 7th century in Alexandria. But it is still significant if Zwaan is right that this confirms Paul of Tella’s involvement in both the Syro-hexapla and the Harklean NT and that he is somehow responsible for the inclusion of the Pericope Adulterae in the latter.

You can find this and more discussed in Chris Keith’s excellent book on the Pericope Adulterae. For more on the manuscript sources, see Gwynn.

* * *

For more on the PA in Syriac and Arabic, see Adam McCollum’s blog post on a 17th cent. Garshuni lectionary which has the following note pictured below:
Know, dear reader, that this pericope [pāsoqā] is lacking in our Syriac copy [lit. the copy of us Syriac people], but we have seen it among the Latins [r(h)omāyē], and we have translated it into our Syriac language and into Arabic. Pray for the poor scribe!
Marginal note in CCM 64, f. 79r, (17th cent.) explaining the origin of the Pericope Adulterae.

Thursday, March 09, 2017

TC Articles in the Latest Issue of NTS

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From the latest issue of New Testament Studies, three articles on topics of interest to ETC readers.

P45 and the Problem of the ‘Seventy(-two)’:
A Case for the Longer Reading in Luke 10.1 and 17

Zachary J. Cole 

At Luke 10.17, most modern critical editions incorrectly cite the wording of P45 as ἑβδομήκοντα δύο (72) instead of ἑβδομήκοντα (70). As this is one of the two oldest witnesses to the verse, this revision of external evidence calls for a fresh examination of the textual problem as a whole. Previous discussions have focused almost exclusively on the perceived symbolic values of ἑβδομήκοντα (+ δύο) to identify the ‘more Lukan’ wording, but this essay argues on the basis of new transcriptional evidence that the earlier reading is more likely ἑβδομήκοντα δύο.

Postscript: A Final Note about the Origin of the Gospel of Jesus’ Wife

Andrew Bernhard

The owner of the Gospel of Jesus’ Wife provided Karen King with an interlinear translation of the text. Like the Coptic of the papyrus fragment, the English of this interlinear translation appears dependent on ‘Grondin’s Interlinear Coptic/English Translation of the Gospel of Thomas’. It shares a series of distinctive textual features with Grondin’s work and even appears to translate two Coptic words found in the Gospel of Thomas but not in the Gospel of Jesus’ Wife. Consequently, the Gospel of Jesus’ Wife seems undeniably to be a ‘patchwork’ of brief excerpts from the Gospel of Thomas created after November 2002.

Anger Issues: Mark 1.41 in Ephrem the Syrian,
the Old Latin Gospels and Codex Bezae

Nathan C. Johnson

While the vast majority of manuscripts portray Jesus in Mark 1.41 as ‘moved to compassion’ (σπλαγχνισθείς) before healing a leper, five putative witnesses in three languages depict him ‘becoming angry’ (ὀργισθείς/iratus). Following Hort’s dictum that ‘knowledge of documents should precede final judgments on readings’, this article offers the first thorough examination of the witnesses to ‘anger’, with the result that the sole putative Syriac witness is dismissed, the Old Latin witnesses are geographically isolated, and the sole Greek witness linked to the Old Latin as a Greek–Latin diglot. Since the final grounds for Jesus’ ‘anger’, that it is the lectio difficilior, also prove insubstantial, σπλαγχνισθείς is concluded to be original, with ‘anger’ originating in the Old Latin manuscript tradition.

Monday, March 06, 2017

Origen on Textual Criticism and Biblical Authority

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Over at his blog, Alex Poulos has posted an interesting translation of Origen’s sermon on Psalm 78 (LXX 77). The issue at hand for Origen involves the first verse: “I shall open my mouth in parables, I shall speak riddles as from the beginning.” This is quoted in Matt 13.35 and the problem is that Origen’s text of Matthew attributes this not to a prophet generically, but to Isaiah specifically. This is the reading found today in 01*, Θ, f1, 13, 33, pc. Origen explains this as a simple scribal mistake:
It’s likely that one of the very first scribes found the text, “so that what was said through the prophet Asaph,” and supposed that it was an error because he did not realize that Asaph was a prophet. This caused him rashly to write “Isaiah” instead of “Asaph” because of his unfamiliarity with the prophet’s name.
But then he goes on to discuss the theological cause of textual corruption.
Now it must be said that the devil generally plots against living creatures and plans to divide the churches, to contrive heresies and schisms, and to produce countless stumbling blocks among men. It’s no surprise, then, that he also plots against the scriptures. Since our salvation is through them, he contrives to introduce discrepancies among them, so that through these discrepancies readers might be scandalized. Which are we to heed, this one or that one? You know all that we have labored over for God and for his grace, in juxtaposing the Hebrew text and the other editions to ascertain the proper correction of these mistakes. He will also grant aid in all that we want to do about the rest.

Friday, March 03, 2017

Lund on Ezekiel in the Antioch Bible (Peshitta)

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In RBL, Jerome Lund reviews Gillian Greenberg and Donald M. Walter, trans. Ezekiel according to the Syriac Peshitta Version with English Translation (Piscataway, NJ: Gorgias, 2015).

After two pages of suggested improvements and corrections, he concludes:
Every researcher in Syriac Ezekiel will appreciate this fully vocalized text and translation. It is useful in learning Syriac and in understanding forms that might at first blush be allusive if left unvocalized. However, textual critics of the Hebrew Bible should not use this text independently of the Leiden edition.
I would think the same could be applied to the other OT volumes as well. The best place for TC is the Leiden edition but the Antioch volumes can be helpful.

Friday, February 24, 2017

Two Third-Century Papyri in John 1:34

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I am currently writing a chapter for an edited volume, where I treat a number of early scribal alterations relating to Christology. The following is an extract of the draft introduction of one of the examples in John 1:34:
One of Bart Ehrman's examples of possible "anti-adoptionistic" corruption  (treated on pp. 69-70 in the original edition of his Orthodox Corruption) is found in the baptism account in John 1:34. The main question here is whether John the Baptist calls Jesus ὁ υἱὸς τοῦ θεοῦ, “the Son of God” (NRSV) or ὁ ἐκλεκτός τοῦ θεοῦ, “God’s Chosen One” (now adopted in the NIV). Ehrman prefers the latter assuming that later scribes modified the text in order to avoid an adoptionistic interpretation: “[H]ere again the idea of Jesus’ election is associated with his baptism, an association that the orthodox took some pains to eschew” (Orthodox Corruption, 70)

Certainly the variant reading ὁ ἐκλεκτός τοῦ θεοῦ deserves serious consideration, in particular in light of the external attestation, which is somewhat controversial. No papyrus witness is cited in support of the reading in the recent Nestle-Aland editions NA27-28 leaving the first hand of Codex Sinaiticus as its single Greek witness. On the other hand, 𝔓5vid is cited in its support in UBS4 but lacking in UBS5, whereas 𝔓106vid is cited in UBS5 but not in UBS4.
In the most recent Christian Oxyrhynchus: Texts, Documents, and Sources (edited by Blumell & Wayment [Baylor University Press, 2015]) both of these witnesses are reconstructed as reading ἐκλεκτός (p. 45, p. 62), although the notes to these readings are deficient (only citing evidence from NA27/28).

In the transcription of the IGNTP, the reconstruction of 𝔓5 has ἐκλεκτός

High res image of 𝔓5 here (CSNTM).

The IGNTP transcription of 𝔓106 also reconstructs ἐκλεκτός

High res image of 𝔓106 (look at the second line from the bottom).

This MS is discussed by co-blogger Peter Head in an article on NT papyri from Oxyrhynchus (Tyndale Bulletin 51.1 [2000]). In a note he says, "The reading is established, though not all the letters are visible (the edition has: ο [ε]κλεκ[τος, with dots under all of the visible letters except epsilon" (p. 12 n. 22).

Based on the IGNTP transcriptions, the forthcoming Editio Critica Maior edition of John will probably cite both papyri in support of ἐκλεκτός in John 1:34 (in which case I assume they will be cited thus in NA29).

This is a tough call, but In my opinion, both witnesses, dating to the third century, should be cited (ut videtur) in support of ἐκλεκτός. Do you agree with this judgement?

Another problem concerns the reading of the fourth-century papyrus 𝔓120. In the last line of the first page here, the editors reconstruct ο υιος ο, and the next page continues with του θ(εο)υ. Hence, a singular reading, ὁ υἱὸς ὁ τοῦ θεοῦ.


Thursday, February 16, 2017

Historical Jesus Studies and Textual Criticism

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Historical Jesus studies and textual criticism are two subjects that one does not regularly think of together. But recently I was looking over my copy of Anthony Le Donne’s little book Historical Jesus: What Can We Know and How Can We Know It? (2011) and came across a section which does bring them together. The context is Le Donne’s discussion about the problem of arriving at historical certainty or objectivity (think Lessing’s “ugly ditch”). He writes:
Scholars determined to attain historical certainty will always be frustrated by the limits of modern presuppositions. Modern presuppositions have made skeptics out of a small (but boisterous) contingent of Jesus historians in every generation since Lessing. But the larger portion of historians have been no less guilty of a hunger for certainty. Historians who are more optimistic about historical certainty have tried to attain it through something akin to textual archaeology....
One of the central presuppositions of textual criticism is that priority should be given to the best reconstruction of the “original manuscripts” of the New Testament. Furthermore, textual criticism was founded on the notion that the closer we get to the original manuscripts, the closer we get to the original Jesus.

Tuesday, February 14, 2017

New Website for the International Greek New Testament Project (IGNTP)

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A brand new website of the International Greek New Testament Project (IGNTP) was launched this morning – the web address is the same www.igntp.org.

The complete redesign was done by no other than our talented co-blogger Peter Gurry who is not only a textcritic but also a professional web designer.

The old website has served since 2007, receiving thousands of visits from across the world, according to Hugh Houghton, the IGNTP officer who maintains the website on a regular basis.

Thursday, February 09, 2017

The Septuagint Song

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Yesterday was the 11th International Septuagint Day, see here and here. One of our readers, Brent Niedergall therefore wrote “The Septuagint Song” together with his music pastor Mac Lynch which he would like to share with the world, so here it is (click on the images to magnify):









Wednesday, February 08, 2017

Tyndale House Workshop in Greek Prepositions

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From Will Ross and Steve Runge, a conference modeled after the well-done Greek verb conference from a few years back:
Students and scholars of Greek have long wrestled with understanding the meaning of prepositions. This challenge is partly the result of the centuries-old tradition in Greek lexicography of providing glosses (or translation equivalents) in the target language that fail to capture the meaning of a lexical item. 
Moreover, the semantics of Greek and English prepositions do not isometrically overlap, giving the misleading appearance of polysemy. In an effort to address these challenges, this Workshop aims to approach semantic description of Koine prepositions from the perspective of cognitive linguistics and prototype theory.  
Following the work of Silvia Luraghi (2003) and Pietro Bortone (2010) on Greek prepositions, there is growing consensus among scholars of Greek that the cognitive linguistic approach to meaning is the most promising way forward.  
Yet to date no concerted effort has been made towards applying this cognitive approach in a form that is accessible to non-specialists, which provides the occasion and motivation for our Workshop.  
This Workshop will be cross-disciplinary, bringing together classicists, biblical scholars, linguists, and theologians.
Speakers include
  • Dirk Geeraerts, University of Leuven
  • Richard A. Rhodes, U.C. Berkeley
  • Jonathan A. Pennington, Southern Baptist Theological Seminary
  • Patrick James, University of Cambridge
  • Steven Runge, Logos Bible Software
  • Randall Buth, Biblical Language Center
June 30-July 1, 2017. Registration opens March 1. No call for papers is forthcoming. More info at greekprepositionworkshop.org. Background on the conference at Will’s blog. It sounds fun. I wish I could be there for it.

Tuesday, February 07, 2017

2017 HBU Theology Conference

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This year’s Houston Baptist University Theology Conference is March 2–4 on the topic “How the Bible Came into Being.”

From the website:
The Department of Theology at HBU, in conjunction with Lanier Theological Library, is please to host the conference How the Bible Came into Being. The conference will consider the formation of the biblical canon, the literature included and excluded, and its theological significance. Our keynote speakers are James Charlesworth (Princeton Theological Seminary) and Lee McDonald (formerly of Acadia Divinity College). The plenary talks are free and open to the public.
The plenaries are:

James Charlesworth
“New Ways of Looking at Sacred Texts Regarded as ‘Apocryphal’ or ‘Pseudepigraphical’”
“The Theological Value of the ‘Rejected Texts’ and Dead Sea Scrolls for Understanding Jesus”

Lee M. McDonald 
“Why and When Was Scripture Written? Looking at the Old Testament Writings”
“Why and When Was Scripture Written? Looking at the New Testament Writings”

The ETC blog’s own John Meade will be presenting on “‘Canon’ Terminology of Epiphanius of Salamis” on Mar 3.

Friday, February 03, 2017

Vaticanus’s ‘least doubtful’ Byzantine impurity

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The familiar text of Rom 11.6 as read in NA/UBS is found in P46 01* A C D F G P 1739 1881 lat co as follows:
εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις
and if by grace, then it [election] is no longer of works, otherwise grace is no longer grace
However, 01c (B) 33vid Byz vg(ms) (sy) add the corollary to Paul’s axiom which is
ει δε εξ εργων, ουκετι εστιν χαρις, επει το εργον ουκετι εστιν εργον
and if it is from works, then it is no longer grace, otherwise the work is no longer work
Sanday and Hedlam say of this longer reading that “there need be no doubt that it is a gloss” (Romans, p. 313). I think they are right in this.

Rom 11.6 in Vaticanus (photo link).
Note the marginal dots.
What is surprising is to see B line up with Byz here against P46 01* etc. The agreement is not perfect, however, because B lacks the first εστιν and has χαρις instead of the final εργον. It would be worthwhile to consider whether Byz preserves a reading earlier than B here. B’s text could explain the shorter reading as a case of parablepsis (χαρις ... χαρις), but B’s reading doesn’t make much sense in the context.

Either way, B shows a striking agreement with Byz and one that receives a special mention from Westcott and Hort. They refer to this reading on p. 150 of their Introduction where they admit that it may be the one exception to B’s consistent purity from “Syrian” (= Byz) influence. They write:
...B is found to hold a unique position. Its text is throughout Pre-Syrian, perhaps purely Pre-Syrian, at all events with hardly any, if any, quite clear exceptions, of which the least doubtful is the curious interpolation in Rom. xi.6.
Did you notice the tortured circumlocution there? They don’t say that Rom 11.6 is a possible case of B’s Syrian corruption. Instead, they say it is “the least doubtful” of possibly clear exceptions to B’s pre-Syrian purity. It’s as if they can’t quite bring themselves to say that B might, even in this one case, be corrupted by the Syrian text-type. So a “possible impurity” becomes “the least doubtful exception to B’s purity.” I suppose this is akin to their infamous phrase “Western non-interpolations” which are just as easily termed “Alexandrian additions.” Which, of course, brings us back to the importance of rhetoric in textual criticism.

Tuesday, January 31, 2017

Variants on Forgiveness: Matt 18, Mark 11, and the Longer Reading

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One of the positives of reading a Greek New Testament that lists variants but not the manuscripts that attest them is that it makes you pay more attention to internal evidence. I’ve been reading Scrivener’s edition of Stephanus (1550) which lists differences with a number of other editions including Lachmman, Tregelles, and Westcott-Hort.

‘The Unmerciful Servant’ by Willem Drost
One of the things I’m reading for are places where the traditional text has a longer reading and the shorter reading is easily explained by parablepsis. We looked at one in Eph 5.30 not long ago and there is another lengthy example at Matt 23.14. Two that caught my attention recently are in the parable of the unforgiving servant in Matt 18. Here is Matt 18.29:
πεσὼν οὖν ὁ σύνδουλος αὐτοῦ εἰς τοὺς πόδας αὐτοῦ παρεκάλει αὐτὸν λέγων· μακροθύμησον ἐπʼ ἐμοί, καὶ ἀποδώσω σοι.
The highlighted phrase “at his feet” is found in C2 W f13 33 Byz f q syp.h mae whereas the shorter reading is found in א B C* D L Θ 058 f1 579 1424 al lat sys.c sa bo.

Scrivener’s 4th edition
Then at the end of the parable, we have another longer/shorter reading involving almost the same witnesses on each side. This is Matt 18.35:
οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν, ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν τὰ παραπτώματα αὐτῶν.
The longer reading is again found in C W f13 33 Byz f h sy(p).h and the shorter in א B D L Θ f1 700 892* pc lat sys.c co.

Finally, a third text that is relevant here is the parallel in Mark 11.25–26 which reads:
25 Καὶ ὅταν στήκητε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος· ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. 26 Εἰ δὲ ὑμεῖς οὖκ ἀφίετε, οὐδὲ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφήσει τὰ παραπτώματα ὑμῶν.
In this case, all of verse 26 is read by A (C, D) Θ (f1.13 33) Byz lat syp.h bo(pt); Cyp and omitted by א B L W Δ Ψ 565 700 pc k l sys sa bo(pt).

Besides being about forgiveness, what all these have in common is that the shorter reading is easily explained by parablepsis, homeoteleuton in particular. In Matt 18.29 the culprit could be αὐτοῦ, in Matt 18.35, -ῶν, and in Mark 18.26, τὰ παραπτώματα ὑμῶν.

What about the evidence in favor of the shorter readings? In the first case, there is no simple parallel in the context to easily explain the origin of the longer reading. In the second case, however, the longer reading could be influenced by Matt 6.14–15. Note especially the additional τὰ παραπτώματα in Byz in Matt 6.15. Although it doesn’t explain the somewhat awkward shift from singular ἀδελφῷ to plural αὐτῶν. Finally, Matt 6 could also explain the longer reading in Mark 11.25–26, but here too, as W. Willker points out in his online commentary, the harmonization would not be word-for-word. Compare:
Matt 6.15 ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.
Mark 11.26 εἰ δὲ ὑμεῖς οὖκ ἀφίετε, οὐδὲ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφήσει τὰ παραπτώματα ὑμῶν.
None of the differences is radical. The ἐν τοῖς οὐρανοῖ is found in the preceding verse and maybe τοῖς ἀνθρώποις was left out because Mark 11.25 uses τις for the generic reference. But the change in mood is a bit harder to explain unless this is only a rough harmonization. As it is, the differences make parablepsis—and the longer reading with it—appealing.

If not for the strong, early manuscript evidence in favor of the shorter reading in all three cases, the longer readings would be easy choices on transcriptional grounds. But the external evidence being what it is, I am torn.

So my question: with the shift in opinion about the value of the Byzantine text, will future NA editions follow the transcriptional evidence here against the earliest witnesses like they have in, say, 1 Pet 4.16? More importantly, should they? Should Byz be set on par with the earliest evidence, thereby letting the transcriptional evidence tip the scales in these cases?