Showing posts with label Majority Text. Show all posts
Showing posts with label Majority Text. Show all posts

Sunday, July 10, 2011

1st Jn 2:23 and 3:1 - early Byzantine h.t.?

We have been graced with a recent clarification of Dr. Maurice Robinson's position on two possible h.t. cases, due to some discussion on TC-Alt list.
 As a result of an initial communication, Mr. Scrivener had indicated Dr. Robinson's position as follows:

"Dr. Robinson has also rejected 'Byzantine homoeoteleuton errors' as an explanation for key shorter Byzantine readings. Collation data and
transmissional factors have convinced him for instance that longer non-Byzantine readings like 1st Jn 2:23 and 3:1 are certainly false."


In a second  communication with Mr. Scrivener, Dr. Robinson has stated thus:
"Without proper disclaimers, it becomes quite unwarranted to cite what might be only a previous exploratory hypothesis in a manner that confuses such with the more settled conclusions based on later research and published as such.
This particularly applies to ...the previously hypothesized possibility -- and it never was more than such that was being explored -- regarding the likelihood of presumed "primitive Byzantine error" (particularly supposedly caused by homoeoteleuton, as with 1st Jn 2:23 and 3:1). For reasons now considered transmissionally impossible (in view of collation-based data), such earlier speculations have been rendered invalid and the concept totally abandoned."
It seems then, that these two Variation Units have been disqualified as possible h.t. errors by the data found in the extant MSS.   Dr. Robinson is convinced that the variants could not have arisen due to an initial h.t. error, and suggests that a reconstruction of the textual history for these variants (and MSS) based on such an idea is impossible and/or would be extremely implausible.

Obviously if true, the claim would have important ramifications for other instances of possible h.t. error.  The first thing to examine then, is the textual data, to get a sense of why Dr. Robinson has taken his position:

1st John 2:22-24 including 2:23b, (TR, Scrivener's text):
                                                 22 τις εστιν ο ψευστης
ει μη ο αρνουμενος οτι ιησους ουκ εστιν
O Xριστοσ ουτος εστιν ο αντιχριστος ο αρ-
νουμενος  τον πατερα και τον υιον 23 πας ο
αρνουμενος τον υιον ουδε τον πατερα εχει
ο ομολογων τον υιον  και  τον πατερα εχει
24 υμεις ουν ο ηκουσατε απ αρχης εν υμιν
μενετω εαν εν υμιν μεινη ο απ αρχης ηκου-
σατε και υμεις εν τω υιω και εν τω πατρι 
μενειτε ...
Clearly the potential for h.t. errors here is incredibly strong, if the longer text were original.  The UBS2/4 apparatus here is non-existent, so we have to turn to Tischendorf's 8th  to pick up something of the MS spread:

ο ομολογων τ. υι. και τ. πατ. εχει according to אABC(4th-5th cent.) P(9th cent.) al35 fere cat vg (et.  harl ) cop (in sah lacuna est, adest verovox extrema τον πατερα) syr-utr arm aeth Or-1,301 and 4,281,282 Eus-ps22 Cyr-hr115  Cyr-ioh797 Thphyl; item ο (Melet Cyr-ose add δε)
ο ομολογων τ. υι. και τ. πατ. ομολογει (Cyr-bis ομολ και τ. πατ.) Melet ap Epiph-868 Cyr-ioh924 and ose57; item qui (m add autem) confitetur filium, et filium et patrem (Leif et pa. et. fil.) habet m6 Cyp-265,296 Leif-220 Hil-907 etc. ..
Stephen (= Gb Sz) omits according to K (9th cent.) L (9th cent.) al plu (9 ap Scri, 7 ap Mtthaei) Oec

Hodges/Farstad (Maj. text 2nd ed. 1985) simply list the omission as Ε vs. M, avoiding the full Gothic Siglum, and acknowledging that the Byzantine MSS are also split on this reading, although the majority of them appear to omit the verses.  They follow the omission however, since they are publishing the Majority text.

Here it looks like almost all the early Uncial support goes to the inclusion.  This is not a mere Aleph/B phenomenon then, but a problem that would seem to  require better early MS support if we are to take the omission itself as genuine.

(to be continued)




Sunday, July 3, 2011

John 5:44b - Steven Avery: Alexandrian homoeoteleuton causes confusion

 The variant, John 5:44b, is as follows:

monou qeou ou zhteite  (traditional text, Byz., א A C etc.)
monou ---- ou zhteite   (B, P66, P75 [early Alex. h.t.])

monou qu ou zhteite  (form of text with nomina sacra abbreviation)
ΜΟΝΟΥΘΥΟΥΖΗΤΕΙΤΕ... (physical written form with abbrev.)
monou [qeou] ou zhteite  ... (Westcott/Hort text)

I've taken the liberty of reposting this discussion by Steven Avery from TC-Alt List, for the benefit of those studying h.t. errors and modern translations:
----------------------------------------- QUOTE: (Steven Avery) ---

[TC-Alternate-list] John 5:44b - the honour that cometh from God only ? - text and translation issues

Hi Folks,

Related verses, first.

Luke 5:21
And the scribes and the Pharisees began to reason, saying,
Who is this which speaketh blasphemies?
Who can forgive sins, but God alone?

Mark 10:18
And Jesus said unto him,
Why callest thou me good?
there is none good but one, that is, God.

Daniel Buck had an interesting post about a sister verse on a sister list.
About the
"from God only" verse, John 5:44. 
His post is at bottom, we will work our way there.

This post covers both the textual and translational issues, weaving a tapestry :) .

================================================

John 5:44 (AV)
How can ye believe,
which receive honour one of another,
and seek not the honour that cometh from God only?

================================================

HISTORICAL VERSIONS

This English, which fits the context excellently, was simply the English Bible text through the Reformation era and into the 1800s. There is no indication of any other understanding of the text from the Greek and Latin experts of the Reformation era.

Studylight.org
Wycliffe 1395 - ye seken not the glorie `that is of God aloone?
Tyndale 1526 - the honoure that commeth of God only?
Coverdale 1535 - and seke not the prayse, that is of God onely?
Rheims 1582 - glory which is from God alone, you do not seek?
Geneva 1587 - the honour that commeth of God alone?

We should remember that in the 1500s and 1600s, the learned men in the Bible church and university centers were extremely skilled in Latin and Greek, iron sharpeneth, without arcane papers and publish or perish.  Reading the Bible and the ECW, reading classics, speaking to one another daily, even having debates in Biblical Greek.  While today's scholars can even be non-fluent in the language.  This simple truth of scholastic and linguistic distinction can be a bit hard for today's scholars to acknowledge, understandably. 

================================================

RESOURCES

Laparola
http://www.laparola.net/greco/index.php?rif1=50&rif2=5:4


Major, overwhelming, evidence for the traditional text, and a severe Alexandrian split.

As stated by Will Kinney in discussing modern version confusion.

The So-called "Science" of Textual Criticism. Science or Hocus-Pocus?
http://brandplucked.webs.com/scienceoftextcrit.htm
Here Vaticanus, P66 and P75 all unite in omitting the word GOD,
yet it is in Sinaiticus, A and D and this time the NASB, NIV include it too!

John Hurt
http://www.greeknewtestament.com/B43C005.htm#V44
monou qeou ou zhteite 
monou qeou ou zhteite  - brackets for (qeou) in WH

World Wide Study Bible
http://www.ccel.org/wwsb/John/5/44

John Gill (1697-1771) does reference the fact that the versions and the Greek have variant readings.

and seek not the honour that cometh from God only;
or "from the only God", as the Vulgate Latin; or "from the one God", as the Syriac, Arabic, and Persic versions render it:

================================================

ECW

This is the type of verse where there what need to be a close examination of the the ECW.  Since the English can conceivably have the same translation issue as in the Bible text, yet often the context makes the understanding clear.

Hilary of Poiters - De Trintitate 9:22
http://www.ccel.org/ccel/schaff/npnf209.ii.v.ii.ix.html
But there is reproof of the unbelief which draws an earthly opinion of Him from the teaching, that goodness belongs to God alone ...  For, in this very same discourse in which He pronounces that His works testify of Him that He was sent of the Father, and asserts that the Father testifies of Him, that He was sent from Him, He says, The honour of Him, Who alone is God, ye seek not ... . But there is reproof of the unbelief which draws an earthly opinion of Him from the teaching, that goodness belongs to God alone .... He comes in the name of the Father: that is, He is not Himself the Father, yet is in the same divine nature as the Father: for as Son and God it is natural for Him to come in the name of the Father. Then, another coming in the same name they will receive: but he is one from whom men will expect glory, and to whom they will give glory in return, though he will feign to have come in the name of the Father. By this, doubtless, is signified the Antichrist, glorying in his false use of the Father�s name. Him they will glorify, and will be glorified of him: but the glory of Him, Who alone is God, they will not seek.

And by the context of the usage it is clear that Augustine is most consistent with the Traditional Text understanding.

Augustine
On the words of the Gospel, John v. 39, �Ye search the Scriptures,
because ye think that in them ye have eternal life,� etc. Against the Donatists.
http://www.ccel.org/ccel/schaff/npnf106.vii.lxxxi.html
Then a little after; �How can ye believe, who look for glory one from another, and seek not the glory which is of God only?�

The translator of Gregory of Nyssa is interesting, as he ends up with both phrases.

Gregory of Nyssa
http://www.ccel.org/ccel/schaff/npnf205.all.html
For the very glory that was bestowed on the lawgiver was the glory of none other but of God Himself, which glory the Lord in the Gospel bids all to seek, when He blames those who value human glory highly and seek not the glory that cometh from God only. For by the fact that He commanded them to seek the glory that cometh from the only God, He declared the possibility of their obtaining what they sought. How then is the glory of the Almighty incommunicable, if it is even our duty to ask for the glory that cometh from the only God, and if, according to our Lord�s word, �every one that asketh receiveth

Diatessaron
http://www.thomasephillips.info/diatessaron.htm
And how can you believe, while you receive praise one from another, and praise from God, the One, you seek not?

================================================

SIMPLICITY, CLARITY, CONSISTENCY OF THE TRADITIONAL TEXT

and seek not the honour that cometh from God only?

Contextually this is very sound, intuitively obvious to the most casual observer .. as the context of the verse and section is clearly where does honour come from ?  Yet in the late 1800s a new translation was begun.

The new dubious translation took over most of the Westcott-Hort modern versions, and the NKJV.

ERV - the glory that cometh from the only God ye seek not?
ASV - and the glory that [cometh] from the only God ye seek not?

NIV - praise that comes from the only God?
NET - praise that comes from the only God?
Holman - you don t seek the glory that comes from the only God.

NKJV - honor that comes from the only God?

Three that did not go into this particular error.

NRSV - comes from the one who alone is God?
Youngs - and the glory that is from God alone ye seek not?
NLT - the honor that comes from God alone.

================================================

TEXTUAL --> CORRUPTION BY WHO ?

The dropping of qeou was noted by John WIlliam Burgon to be a corruption.  Notice that it is hard to determine to what extent the corruption in the English began because of Vaticanus lacking qeou.  Burgon does not give it a special doctrinal aspect.

Chapter IV. Accidental Causes of Corruption (1896)
John William Burgon - Edward Miller editor
http://www.ccel.org/ccel/burgon/corruption.iii.v.html
http://books.google.com/books?id=c3VCAAAAIAAJ&pg=PA45
From the fact that three words in St. John v. 44 were in the oldest MSS. written thus,� [Greek: MONOUTHUOU] (i.e. [Greek: monou Theou ou]), the middle word ([Greek: theou]) got omitted from some very early copies; whereby the sentence is made to run thus in English,��And seek not the honour which cometh from the only One.� It is so that Origen, Eusebius, Didymus., besides the two best copies of the Old Latin, exhibit the place. As to Greek MSS., the error survives only in B at the present day, the preserver of an Alexandrian error.

Overall, there is an emphasis in modern translation theory to rewrite the NT text to put the current Christology emphasis into the text, even if awkward to the text and context. (Think e.g. of Granville Sharp and 1 John 5:20.)  This verse is sort of the flip side of a Granville Sharp translation corruption.

UNITARIANS (LOW CHRISTOLOGY)

In fact, this looks like it was pushed by George Vance Smith, for the Revision, with doctrinal considerations being significant.

Texts and margins of the revised New Testament affecting theological doctrine briefly reviewed. (1881)
George Vance Smith
http://books.google.com/books?id=TdfYDjdkRlwC&pg=PA45
The sole Deity of the Father has been re-affirmed in a remarkable case in which the authorised version had singularly misrepresented the original words. 'The only God ' of John v. 44, affords evidence equally strong and clear with that of John xvii. 3, that the writer of this Gospel could not have intended to represent Jesus, the Christ, or Messiah, or even the Logos in him, as God in the same high sense of Infinite and Eternal Being in which He is so.

This Greek text, in translation, was changed in the Revision as described here:

Presbyterian Review
Notes on the Revised New Testament (1833)
Marvin R. Vincent
http://books.google.com/books?id=OUk9AAAAYAAJ&pg=PA668
John v. 44,
"the only God," laying the emphasis on God as God alone,
and on the honor as taking its character from that fact ;
and not on the fact that the the honor can be had from only one source.

Notice that the Revisionists were apparently going with the Vaticanus text in this translation change, as they put qeou in brackets.  (With the corrupt text the translation fits better, in fact it is virtually mandated, because of the change of emphasis "the only" becomes .. "the only what" .. becomes .. "the only God".) However later other versions decided on this translation for the traditional text.

Thus the NASV translation is considered particular friendly to those with an aversion to the Lord Jesus Christ as God manifest in the flesh:

Joel Hemphill
http://www.trumpetcallbooks.com/trinity_truth.html
"The one and only God ...the Father"

And thus most NT today follow the new translation idea.

================================================

RECENT DEBATE - HUSHBECK - NACHIMSON

The traditional translation here is sometimes attacked.

KING JAMES VERSION ONLY
by Elgin L. Hushbeck Jr.
http://www.angelfire.com/hi2/graphic1designer/hushbeck_article.html
... poor translations ....In John 5:44 the Greek text very clearly reads "...and seek not the honor that comes from the only God." Among other things this is a strong statement of monotheism. Yet for some reason the King James Version translates this as "and seek not the honor that cometh from God only?" Here any reference to monotheism is removed, and it becomes a statement that honor only comes from God.

Notice the backwards logic -- any reference to monotheism is removed. A typical case of taking the modern debate and retrofitting it to an earlier time .. when there was no dispute and debate and the text was fully accepted.  Nothing was removed in the AV, whether you consider the text pure or incorrect.

The Rudimentary Factor Underlying Infallibility
Alleged "Errors" In The A.V. 1611
Jeffrey D. Nachimson
http://www.gospelbaptist.net/gpage.html2.html
In Greek, the passage looks like this: "pos dunasthe humeis pisteusai doxan para allelon lambanontes, kai ten doxan ten para tou monou theou ou zeteite;"   ...

Beginning in verse 30 in John 5, Jesus Christ discusses the plethora of witnesses that testify to his ministry and authority. He lists the testimony of John the Baptist (vs. 32-35); his works (vs. 36); the Father (vs. 37); the scriptures (vs. 39); and notice in verse 41 where Jesus Christ states exactly where he DOESN'T GET HIS HONOR FROM! Why the discussion is how to know if something or someone is from God, AND THE HONOR THAT ONLY GOD CAN GIVE! No one in this context bats an eye about monotheism!  There isn't an inclination anywhere in 47 verses that one person (including the lost Pharisees) is discussing the necessity of monotheism. For Hushbeck to conjecture that the A.V. rendering doesn't uphold monotheism in the passage because it doesn't translate the prepositional phrase as an adjective, is bordering on the realm of the absurd. The point is where do REAL testimonial witnesses and honor originate? REAL honor comes from God ONLY, not the only God.

John 5:41
I receive not honour from men.

Nachimson is right on the basic issue of context.  My thought .. when you incorrectly change the translation to match one idea, you eliminate or lessen, and confuse and confound, the actual sense of the text.  (Similar to what we see in the Granville Sharp retranslation verses.)

Nachimson
... it is evident that based upon the context of John 5, and the clear fact that adjectives (even if in the attributive position in a prepositional phrase) can function adverbially to form a more idiomatic structure in the English translation. Thus, the A.V. 1611 preserves the better reading "that cometh from God only?" instead of, "that comes from the only God?" ...

In fact, the contextual argument is probative, while the grammatical can remain ambiguous. Thus when Hushbeck was defended here by Henry Neufeld:

Anatomy of a KJV Only Argument
By Henry Neufeld
http://henrysthreads.com/2006/07/anatomy-of-a-kjv-only-argument/

Neufeld takes Nachimson to task on attitude points (the 'ol KJB and attackers arguments) and minor points (e.g. the phrase "form a more idiomatic structure in the English translation").  And he does emphasize the points that allow us to consider the grammar ambiguous (ie. Nachimson over-tinged his grammatical presentation). 

Neufeld does not seem to understand how attackers of the traditional text work their trade when they fabricate a little error here or there in the AV. (Classic example, Daniel Wallace and others and the gnat).  "
Oh, we weren't really attacking the Bible, we were simply pointing out an error".  Yet they go through hoops to fabricate the error, rather than simply offering an alternative translation.

However Neufeld flops on the basic point.  You have to be a bit naive not to see that context is king in the verse, and the context fits the traditional text .

(Unless you use the Alexandrian corruption, a point missed by everybody).

=====================================================

Now we go to Daniel.
Daniel also began an interesting thread on this in the b-greek forum in March 2011.
Text of the tc-list below.

TC and the translation of John 5:44b - March, 2011
Daniel Buck
http://groups.yahoo.com/group/tclist/message/995

Daniel takes a slightly different approach. One weakness in the textual theory of corruption is that "the only God" is not really the historical understanding of the verse, so to presume a corruption away from what was not understood is questionable.  Plus if "the only God" was a problem, you should see a lot of  variants on the ultra-solid textually John 17:3.

John 17:3
And this is life eternal,
that they might know thee the only true God,
and Jesus Christ, whom thou hast sent.

Also the timing is wrong, since the textlines were divided by the 200s and the doctrinal emphasis would be centuries later. 

These are common type problem in an Ehrmanesque approach.
Although Daniel tends to be far more logical, consistent and sensible than Bart :) .

====

VULGATE

Presumably the tampered Vulgate text was the Nova Vulgate, which really should be called a Vulgate at all.  As to a large extent it is simply a Westcott-Hort (or NA) text brought to Latin. In this case perhaps they took the Hortian-Vance-Smith-modern translation to mangle the historical Latin.

However, according to Gill the Vulgate does support
"from the only God", but this does not match the Latin ECW like Hilary and Augustine, nor does it work with what is shared by Daniel "from God alone ... Vulgate (all 15th-16th century editions)". 

So the Vulgate questions are still a bit in the air. 

=======================

On the basic textual question, I doubt that there was much of a doctrinal motive in the word dropping corruption, but the two main Greek texts could easily lead to multiple Latin texts.

Remember, too, that motives are not either-or.  An initial word-drop can be totally accidental, its maintenance in the line can include a scribal motive component that includes doctrinal preference.  This seems to be overlooked in most discussions.

========================

THOUGHT FOR THE DAY

Another point overlooked, on another topic.  In the first centuries, century one and two, maybe three, Bible transmission was likely often single books, or small groups of books. Thus there is no "one size fits all" type of text-type applicability.  Mark's gospel could of been far more influenced by Latin elements, (even original Latin or Graeco-Latin elements, and possibly back-translations) while the geography--transmission--> of John's gospel could be very different than Luke-Acts.  Variables abound.

Afaik, this is not mentioned in the Hortian fantasies of the neutral and Alexandrian dual textlines.  However, it also does not seem to mentioned by any text-line adherent, including the Greek Byzantine and Majority proponents.  Their theories want to go back to a single exemplar for the NT. However there was no such thing, as writing and transmission of the NT books had both independent and overlapping components.

Shalom,
Steven Avery
Queens, NY

Daniel Buck
There is a question of translation in the latter part of John 5:44, and textual criticism can help to answer it.

The Greek text:
KAI THN DOXAN THN PARA TOU MONOU QEOU OU ZHTEITE?

and the glory the from the only God not you seek?

The question is, can this be translated "from God alone" as it is in all English Bibles from the 14th to 18th centuries?

Here is how the Latin manuscripts translate it (fine-tuning of the translations by Latin scholars would be welcome):

from God alone | e g1mg 9A f l 11A Vulgate (all 15th-16th century editions)
from God who alone is | ff2 aur q
from him who is God alone | r1
from the only God | a d c Vulgate (all modern editions)
 . . . God . . .  |  j
from the sole (one) | a
from him that is the only (one)| b

Now, interestingly enough, behind some of these Latin variants lie variants in the Greek text.

from the only begotten God | N022, 1071
from God | 1519
from the only (one) | p66 p75 B03 W032 228 355* (also the mss from all Coptic dialects, and some Armenian mss)

Evidence from Syriac should also be examined. It has been translated both ways-- the only God, and God alone.

Apparently the difficulty in deciding the meaning of this phrase, TOU MONOU QEOU, has led to some of the textual diversity. There seems to have been a definite reluctance to understand Jesus as referring to "the only God," resulting in the loss of either MONOU or QEOU. Yet "the only God" fits the context of John 5 very well, in which Jesus is being accused, through referring to God as "My Father," of making himself equal with God--something he never said outright in John, as deity-emphatic as that gospel is.

I don't know if this verse has ever made it onto the list of Orthodox Corruptions, but it's possible that a reluctance to have Jesus minimize his deity could have been behind some of the textual changes we see above.

On the other hand, the tendency only in the last century and a half has been to adamantly insist on a translation of "the only God," even going so far as to putting a reading into the Vulgate never before found in any printed edition. This phenomenon could also bear investigation.
--------------------------- END QUOTE ---


Mr. Scrivener's Additional Comment:

Re: John 5:44b - the honour that cometh from God only ? - text and translation issues

It is interesting to note the following in regard to both the variant and its
interpretation:

Trollope (1842) skips comment, with the English text presenting no difficulty in
his view.

Burton (1852) regards the traditional text as secure and so self-evident that he
skips comment on the verse entirely.

Bloomfield (1847) takes the traditional interpretation at face value and ignores
the blunder of Codex B's text:
"Here is traced the reason for their unbelief, by their fostering such passions as stifle the love of God, and consequently the love of truth, for itsown sake; especially pride and vain-glory.
- πως δυνασθε ] This must, of course be understood of what is socontrary to the usual order of causes and effects, that it cannot be expected to happen. And δοξαν λαμβ. must be taken with due qualification."

Wordsworth (1877) accepts the traditional text, ignoring the homoeoteleuton of
B, but remarkably takes the alternate translational suggestion without
hesitation, in favour of the Trinity:
"44. παρα του μονου θεου] from the Only God. (1 Tim 1:17) Lest the Jews should imagine that He was contravening their Law which says (Deut. 6:4) 'the Lord our God is One Lord.',because He had spoken of Himself and the Father as Two Persons (verses 17-23), He here affirms the Divine  Unity, and teaches them that they who profess zeal for the One God do not honour Him aright (see v23), unless they honour the Son even as they honour the Father. A warning to those who claim for themselves the title of Unitarians, and deny the Divinity of Christ. No one can be said to believe in the Divine Unity who rejects the doctrine of the Trinity."

Alford (1863) even more surprisingly, but accurately in this case, upholds the
traditional text also, easily identifying the reading of Codex B and its allies
as a homoeoteleuton error. Here even Alford has abandoned the critical text,
retaining "God" in the main text and relegating the variant to the footnoted
apparatus:
"om θεου (homoeotel) B lat-a b copt-dz arm-mss Orig Eus. "
Alford opts for the alternate interpretation however:
"44. ...παρα του μονου θεου] not 'from God only' (E.V. and De Wette), which is ungrammatical (requiring μονου to be either after θεου, see Matt.4:4; 12:4, 17:8, or before του θεου, Luke 5:21; 6:4; Heb 9:7 - Lucke); but from the only God: in contradistinction to the  idolatry of the natural heart, which is ever setting up for itself other sources of honour, worshipping  man, or self, - or even, as in the case alluded to in the last verse,  Satan, - instead of God.  The words του μονου θεου are very important, because they form the point of passage to the next verses; in which the Jews are accused of not believing the writings of Moses, the very pith and kernel of which was the unity of God, and the having no other gods but Him. "
Alford's position on the interpretation seems to have the stronger rational
element in regard to the situational context (internal intrinsic evidence), but
Wordsworth's position has the weight of tradition as opposed to the novelty of
the Unitarians.

As Steven Avery has shown, there is also another element of internal evidence,
the very argument of Jesus that honour (homage) belongs to God /alone/. In this
case, Jesus and his Jewish audience can be assumed to take for granted that "God
is one", and the debate is rather about the appropriateness of honours being
commonly and frequently given to peers, and its negative effect on worship and
honour of God.

The very fact that Jesus and the Jewish interpreters agree on the Torah teaching
that 'God is One' (and expects this view) makes it less likely that Jesus would
emphasize that rather than the more central (to this argument) Torah teaching,
that 'God is jealous' (cf. Ten Commandments) and expects critically important
minimal behavioral standards.

mr.scrivener


mr.scrivener

Sunday, May 15, 2011

Textual Critics' Report Card (Part 1)

  Critical Editions of the NT can be rated on a variety of scales, and many of these measures are reasonably objective.  For instance, some obvious and basic categories are:

(1) Completeness of Apparatus:  In many cases, important variants can be left out of an apparatus.  A recent trend has been to 'dumb down' the apparatus for students (and apparently translators!), including only those Variation Units deemed of use or relevance to translations.

(2) Accuracy of Apparatus:  Historically, many a 'good' apparatus has turned out to be based on incomplete or inaccurate collations, which lowers reliability and confidence in support claims for readings.

(3) Accuracy of Reconstructed Text:  The philosophy, theories and methods of, and the data available to various editors significantly affects their results, and this can mislead researchers hoping to use their findings.

Many such scales and ratings are straightforward,  but rating the quality of textual reconstruction can be complex, and involve subjective components.


Reliable Subsets of Variation Units:

One can however turn to the more reliable and solid general data, such as studies of scribal habits and errors, to select Variation Units (VUs) that can be classed by identifiable physical features, such as probable homoeoteleuton errors (h.t.).

No solution to a Variation Unit can be absolutely certain, and all such evaluation must be based on probability.   But scientific decision making in such cases can and will be based on reasonably objective probability estimates, independently of philosophies or personal preferences.

The great majority of special VUs with unique homoeoteleuton features will indeed be homoeoteleuton errors (h.t.).   So, although we cannot know in any individual case its exact cause and transmission history, or even be absolutely certain of its correct identification as h.t., we can rely upon probability to make the reasonable assumption that the majority of VUs with homoeoteleuton features are in fact homoeoteleuton errors (h.t.).

For instance, although editorial glosses and marginal insertions sometimes happen, it is extremely implausible that the majority of such cases would have h.t. features.  Glosses and insertions arise independently in many times, places, and circumstances, and there is no plausible mechanism that would justify any claim that any significant numbers of these would have such features.
Even marginal insertions would be accidental or naive in nature, and would not be deliberately given h.t. features in the process of incorporating them into the text.
Only a very sophisticated interpolator could deliberately incorporate h.t. features into an interpolation.  But now the motive would be lacking.  The majority of  h.t. Variation Units have no theological or historical importance.  They don't support orthodox or heretical doctrines, and they don't impart significant information to the story.   Deliberate edits to the text invariably have doctrinal impact and political motive, but they are rarely disguised in any manner to appear to be something else.  This level of sophistication is simply absent from cases currently known.

In a word, if it looks like a duck and quacks like a duck, its a duck. This makes  Variation Units with h.t. features ideal for testing reconstruction methodology.


Evaluating Critical Greek Texts:

Since it is extremely unlikely that the majority of h.t. errors would be anything else but h.t. errors, any method of reconstruction that fails to handle the majority of  errors correctly must be considered a failure.   This observation can form a basis for checking and evaluating various methods and attempts at NT textual reconstruction.

We have taken as a base the 15 probable h.t. errors found in Matthew, which have been taken seriously as possibly something else (i.e., they are included in most apparatus*).

13 Critical Greek Texts Evaluated:  Click to Enlarge
Alongside each editor is his 'score', that is, his success-rate at correctly identifying h.t. errors and avoiding the mistake of incorporating the omissions into his text.

A word or two on each textual critic is appropriate here, by way of explanation for the scores.

The Success Stories

Hodges/Farstad, Robinson/Pierpont:  These two editor teams have managed to avoid mis-diagnosing 90% of h.t. errors, simply by following a rule which has confined their work to the Byzantine text-type (i.e., follow majority readings).  Since most of the h.t. errors on the list were sourced from Alexandrian manuscripts with little numerical support, they were lost as background noise to the Byzantine stream of transmission.  It may be, in the case of both of these teams, that they came to prefer the Byzantine text as a result of examining the features of other text-types, including h.t. errors. But their method in fact enables them to avoid these mistakes automatically.  But, Matt. 27:35 was rejected by them for the same reasons: The verse isn't in the Byzantine text.  We are not concerned with the correctness of any particular reading.  Our evaluation is only based on probabilities for the VU group as a whole, and the group of readings chosen by each editor as a group.
For whatever reason, these two teams have scored high honours on our report-card.

Bloomfield / Duncan:  Bloomfield, bringing a vast wealth of knowledge to the task, and applying a conservative approach, has also scored equally high honours.  He was not constrained to prefer the 'Majority Text' (note: Matt. 27:35!), and he was quite willing to make reasonable amendments to the TR, in the same manner as Burgon.  His knowledge and caution served him well here, helping him to avoid most errors.  Duncan probably follows Bloomfield's lead here, although he is well aware of others; he duplicates most of Griesbach's apparatus.

Griesbach / Schott:  These two score remarkably low, but their methods were not yet on a sure scientific footing.  What has saved Griesbach here from many errors has been his own knowledge of scribal errors, and his caution in emending the text (something later editors were notably lacking).  Schott's method is similar.  Both also have respect for the Latin textual stream, which was later regarded with suspicion and abandoned by other Protestant editors.

Scholz:  A popular editor who produced a conservative text, he was satisfied in most cases to note what he considered more significant variants.  Although lacking the most accurate collations, he had a wealth of textual evidence at his disposal, not significantly altered by subsequent discoveries and publications.  His high regard for the Byzantine text-type has assisted in keeping him out of trouble with Alexandrian h.t. errors.  Ironically, this Roman Catholic editor scores the highest, showing that the popularity of his text in England may have been well founded.

The Failures

Tischendorf / Tregelles:  These two largely followed the theories and methods proposed by Lachmann,  especially choosing reliance upon the "oldest evidence".   Unfortunately, they have failed to properly assess both the significance of common scribal habits, and the witness of the majority of MSS, and so have failed to identify Alexandrian h.t. errors. Tischendorf scores higher, in part because of his reliance upon the Latin tradition, which has largely escaped the h.t. errors of the Alexandrian stream.   Tregelles however, with his dogged insistence on only using the oldest MSS, gets bogged down.  Tregelles was aware of the potential for scribal errors, correctly identifying some, but let age of MSS override his caution and judgement here.

Merk:  This Roman Catholic editor depends largely on the work of von Soden.  He does better than Tregelles, but ultimately fails with this aspect of the text, as he also was under the heavy influence of Lachmann and the state of contemporary textual theories.  His reverence for the Latin also helps him to avoid a few of the worst errors here:  Had he trusted the Latin text more, he would have probably got a passing score, even with a poor method and his lack of understanding of scribal habits.

 Hort / Nestle-Aland:  Its no real surprise that Hort, although knowing quite well the problem of homoeoteleuton errors, scores the lowest here.  He elevated Griesbach's  'Canon', "Prefer the shorter reading" (originally heavily limited), into a universal overriding principle.  His (unstated) purpose appears to have been to create the shortest possible text.   The Nestle/Aland text was largely taken over by Aland, and adopted by the German-based UBS group.  The agenda here appears to be to maintain a text distinct from the King James Version at all costs, and the various NA/UBS editions have largely ignored both new evidence and theoretical advances.  The UBS text has been adopted almost universally by translators of modern versions, mostly it seems under the funding and influence of the Roman Catholic church.


nazaroo


* (Many other virtually certain h.t. errors are never noted or included in any apparatus, being unanimously recognized by all textual critics as h.t. errors, if for no other reason than that they are singular readings found only in one manuscript.)

Friday, May 6, 2011

Alford (1863) on H.T. in Tischendorf

In his prolegomena, Alford (1863) brings attention to an omission by Tischendorf (7th ed.), which is according to Alford an h.t. error:
"His [Tisch.] adoption of readings was not always distinguished by watchfulness to detect trips [eye-skips] of transcribers, as e.g. in John 6:51, where the homoeoteleuton  δωσω ... δωσω was obviously the first source of confusion:  see also Luke 24:51-52. ..." (Alford, The Greek Text, Vol. 1, p. 77 para.I.)
This reading is not even noted in UBS4, which leaves the surrounding variants without proper explanation.  Merk (9th ed. 1964), based on von Soden, gives in the notes:

| εστιν Ta(in) B L 579 D 1071 251 850s lat pl. syv sa+] + ην εγω δωσω rel. f q sypih ar gg bo |

Nestle (24th ed. 1960) gives:

του εμου א  a e r1 sys-s ; T | ζησεται P66 B C Hesch.pm; W
:. Kai comm |  5-9 1-4 א  m Tert; Th-r1 ην εγω δωσω Hesch. Θ pl f q; h-rs


These are a little more informative apparatus but still terse.


Hodges/Farstad also add a note, while retaining the longer text:


1-4, 8-13 P66 (P75vid) B C versus Maj; (8-12, 1-4 א ). 
 - Which is perhaps more readable.

 The traditional text runs:

                                            ... εγω
ειμι ο αρτος ο ζων ο εκ του ουρα-
νου καταβας εαν τις φαγη εκ του-
του του αρτου ζησεται εις τον αιω
να και ο αρτος δε ον εγω δωσω
η σαρξ μου εστιν ην εγω δωσω
υπερ της του κοσμου ζωης...
 
Although the text as it stands is not a 'pure' homoeoteleuton case, it seems clear there was an error of omission loosely based on similar endings or phrases.   Here probably Alford is right, in preferring the Majority text, even though he himself favours the Uncial texts most of the time.


mr.scrivener

Sunday, February 13, 2011

John 21:19 - GA-1241 minuscule h.t. + marginal correction

Here in this interesting minuscule MS, we can see a marginal note, apparently from the Corrector ('Diorthhtes'): see the small block of darkened text to the right of the triangular text on folio 115:

Click to Enlarge
Here is a closeup of the text itself:

In discussing this marginal note, Wieland Willker on his Textual Criticism Yahoo group explains the gaffe:
"I now know what this is.  It is a correction.
The scribe omitted 21:19a due to parablepsis (TOUTO ... TOUTO).
There is an insertion sign after θελεις, which is also in
front of the marginal text.
Best wishes,
Wieland"            (Msg #6275, textualcriticism, Yahoo groups)

James Snapp Jr. also comments, as follows:
I should've consulted Lake first; he
mentions it in his collation:
19 om TOUTO DE . . . QEON sed
add in mg. literis minut.
fors. ipse
 and this is linked to a footnote saying,
 "The second volume, which begins on f. 117, is partly written in the small writing of the marginal addition on xxi. 19. Possibly it is by the same scribe, but I think more probably by the DIORQWTHS and perhaps the rubricator of the first part."
Could it have been customary, I wonder, for the proof-reader to add the
rubrications upon pages at the same stage in which he did the proof-reading, perhaps as a way to perceive, at a glance, whether a page had or had not been proof-read?

Yours in Christ,
James Snapp, Jr. (msg #6276)

It appears from the text it may not be a first generation singular, because the scribe has apparently inserted "KAI" in the space, probably to improve the sense of the copy he is reading, and having trouble understanding.  In other words, it was the previous scribe who made the original accidental omission.

Below is a possible reconstruction of the layout in the master-copy that caused the homoeoteleuton eye-skip, and the text lost in the main copy.
John 21:18-19 (Traditional Text)
αμην αμην λεγω σοι οτε ης νεωτερος εζωννυες σεαυτον 
και περιεπατεις οπου ηθελες οταν δε γηρασης εκτενεις τας 
χειρας σου και αλλος σε ζωσει και οισει οπου ου θελεις τουτο
δε ειπεν σημαινων ποιω θανατω δοξασει τον θεον και τουτο
ειπων λεγει αυτω ακολουθει μοι ...

This is a great example, which shows the typical structure and the procedure when such errors were noted.   It also illustrates that the same common errors occurred also in the much later copying stream, with scribes facing the same problems in every era.


peace
Nazaroo

Saturday, February 12, 2011

Matthew 10:8 - Hodges & Farstad's Homoeoteleuton Fumble

A remarkable change reflected in the Majority Text published by Hodges/Farstad (both editions, 1985), is that of Matthew 10:8.

Here H/F omit the phrase "raise the dead".

TR: "λεπρους καθαριζετε, νεκρους εγειρετε" (Scrivener, 1881)
CT: "νεκρους εγειρετε, λεπρους καθαριζετε" (i.e. UBS4 1993 = א*BC*)
HF: "λεπρους καθαριζετε"...  (Hodges/Farstad Majority Text 1985 =M )

What happened here?  "M" in this case is not the Majority Text per se, which is represented by an Old German SiglaIn our case, "M"  is just Von Soden's μ5 family of manuscripts.  Hodges/Farstad have opted for the reading of this large group of MSS, which however, is in fact a minority reading within the Majority Text tradition.

It is obvious from looking at the text however, that this was a common point for homoeoteleuton errors.  The Word Order Reversal (W.O.R.) found in the אB text arises from this very problem:

The Scribe responsible for the 'common ancestor' of אB made an eye-skip, as a result of h.t.:

Master: ασθενουντας θεραπευετε, λεπρους καθαριζετε, νεκρους εγειρετε...

אB writes: ασθενουντας θεραπευετε,...νεκρους εγειρετε...
...his eye skipping from the string of similar endings.  After writing the phrase νεκρους εγειρετε, he immediately catches his mistake, but since word-order has no effect on the meaning, he doesn't bother to erase the whole phrase.

אB now adds:
...ασθενουντας θεραπευετε, νεκρους εγειρετε, λεπρους καθαριζετε,
 He simply puts the missing text immediately afterward: from his view, problem solved:  and the W.O.R. has become the Alexandrian text.




A similar error hits the μ5 family:
Now, μ5 skips the other phrase, out of several h.t. opportunities available:

Master:  ...ασθενουντας θεραπευετε, λεπρους καθαριζετε, νεκρους εγειρετε...


μ5 writes: ...ασθενουντας θεραπευετε, λεπρους καθαριζετε, ...

 His eye now skips back to the text following νεκρους εγειρετεAlas, it is not caught and corrected, and he leaves us with an unnecessary variant reading.
This cluster of two minor but common errors over a 500 year span has left one group of editors confused, but if they had paid more attention to the most typical mistakes scribes make, the case would be plain.  In fact, here the critical editors of the modern text have been saved from at least some embarrassment, by blindly following the אB reading, which in this case preserves the text, but not the order.

peace
Nazaroo