Showing posts with label homoeoteleuton. Show all posts
Showing posts with label homoeoteleuton. Show all posts

Tuesday, September 27, 2011

F. Gardiner (1875) on Homoioteleuton



Gardiner originally gave a rather long article in Bibliotheca Sacra Apr 1875, reprinted as a book(let) of about 80 pages, complete with some useful charts showing the overlap for the known Uncials and the various books of the NT.

Beginning at about pg 10, Gardiner discusses homoioteleuton as follows:
"To illustrate these [accidental errors], one or two instances under each head are selected from Mr. Hammond's recent convenient little manual (Outlines of Textual Criticism applied to the New Testament. By C. E. Hammond, M.A. Oxford : Clarendon Press. 1872. From this work much of the present paper has been abridged.)

Under errors of sight belong omissions from what is technically called Homoioteleuton. Thus, in Codex C, the words τουτο δε εστιν το θελημα του πεμψαντος με  are omitted in John 6:39, because the last three words had occurred immediately before, and the eye of the scribe passed on from their first to their second occurrence. This happens especially when the same words occur at the end of consecutive lines.

To the same head belong the many instances, more generally in the uncial MSS., arising from the confusion of similar letters such as Α, Λ, Δ ; or Ε ς, Θ Ο. From this arose the well-known and well-disputed reading in 1 Tim. 3:16. Similar letters or syllables are sometimes omitted and sometimes inserted; thus in Matt. 26:39 for ΠΡΟΣΕΛΘΩΝ Cod. B has ΠΡΟΕΛΘΩΝ, and in Luke 9:49 Cod. H has εκβαλλοντα τα δαιμονια for εκβαλλοντα διαμονια . Letters, too, are sometimes transposed, so that in Acts 13:23 for ΣΠΑΙΝ, Codd. H and L read ΣΠΙΑΝ {σωτηρα Ιησου} . The number of errors from this source is very large, as the margin of any critical edition will readily show."

Gardiner's remarks show once again that 19th century Textual Critics were perfectly able to understand and quite capable of identifying homoeoteleuton errors.  

However, they restricted their notice of these to singular readings, and consistently refused to use the evidence of their own eyes to extend these observations, and extrapolate them to the lost exemplars and archetypes of the surviving manuscripts, even when they knew full well that key manuscripts (like א and B) had common ancestors and at least partially shared lines of transmission. 

These factors should have alerted them to the high probability that omissions with identical h.t. features shared by such MSS were obviously also earlier h.t. errors, and not to be inserted into reconstructions of the 'original text'.

But this observation would have run counter to the widespread and overriding agenda to 'dethrone the Textus Receptus'.

 Nazaroo

Friday, September 23, 2011

David Robert Palmer on h.t. in NA27 & John


It appears that David Robert Palmer, Bible translator and textual critic, who has provided a complete set of .pdf translations along with the Greek text and an extensive but concise apparatus, has followed with interest our research on homoeoteleuton errors in the popular critical texts such as the UBS text.

He has chosen to include in his apparatus some of our observations regarding h.t. errors, in his latest version of the Greek text of John:
"[to] Steven Avery: when I opened my translation of the gospel of John, I see this:
'Codex Barococciani 206 θ, A.D. 692'
I apparently already corrected [this] sometime in the past, probably in 2008.  You have an old copy of my work.

Here, get the current one: Greek-English John w Apparatus http://bibletranslation.ws/trans/johnwgrk.pdf    The current one [Greek text of John with apparatus], unlike the copy you have, also has adopted 3 or 4 suggestions from Nazaroo as to instances of homoioteleuton in the NA27 text.  So, your copy is very much out of date.

David Robert Palmer
http://bibletranslation.ws/palmer-translation/
Message #4544 Sept 23, 2011, TC-Alt List

 Our thanks to Mr. Palmer, for taking our work into consideration when updating his textual apparatus. 

Nazaroo

Saturday, September 17, 2011

A.C. Clark (1914): h.t. singulars - Codex B



In chapter 5 of Clark's book The Primitive Text.., (1914), he lists many of the singular readings found in Codex Vaticanus (B), which present h.t. features:

-------------- QUOTE: ---

"B is written in 3 colums, with 42 lines / page and an average of 16-17 letters/line.  As compared with Aleph, B is a reticent witness.  It is, however, clear that it is derived from an ancestor containing 10-12 letters to the line. 

...the following omissions of B, or B-1, against Aleph, may represent lines of the model:

Mark  1:35      ...εξηλθε και απηλθε(ν)...  (10 chars) om. B (h.t.)
Mark  14:10  ...προς τους αρχιερεις ...  (11 chars) om. B (h.t.)
...
Acts 23:28:
                                                 ...βουλομενος δε 
  γνωναι την αιτιαν δι ην ενεκαλουν αυτω
  κατηγαγον αυτον εις το συνεδριον αυτων

where B omits κατηγαγον...αυτων (33 letters)  om. B (h.t.)

Matt. 10:37
...ο φιλων πατερα η μητερα υπερ εμε ουκ εστιν μου αξιος  
και ο φιλων υιον η θυγατερα υπερ εμε ουκ εστιν μου αξιος


where B omits  και... αξιος (42 letters)  om. B (h.t.)

Here the Oxyrh. papyrus 1170 (4th cent.) also omits the next clause (62 letters), which makes for a total of 104 characters in that MS.'

------------------------------ END QUOTE ---
mr.scrivener

Sunday, September 4, 2011

Codex א: Singulars - h.t. List from A.C. Clark (1914)



Chapter IV (p. 24 fwd) in A.C. Clark's book, The Primitive Text of the Gospels and Acts (1914) is not only loaded with a startlingly large list of rarely mentioned h.t. errors, (critics who push the WH text rarely call attention to the faults of  /B), but he shows how investigation into the column-width of the master-copy provides additional confirmation and insight into the h.t. process.

Clark explains:

"[Sinaiticus] is written in four columns with 48 lines per page and an average of 13-14 letters to the line. [this column-width is important for what follows] ...
The  internal evidence shows that א is derived from an ancestor with an average of 10-12 letters per line.

Examples:

Luke 11:1 διδαξον ημας προσευχεσθαι, καθως και Ιωαννης εδιδαξε τους μαθητας αυτου.  omit και Ιωαννης (10 letters) - א .
The words are necessary to the sense, since John has not been mentioned previously.

John 19:23  και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αρραφος ... omit  και τον χιτωνα (12 letters) - א .


Sometimes we have multiples of the same unit in immediate proximity, e.g.;

Mark 13:8   

εγερθησεται γαρ 
εθνος επι εθνος 
 και βασιλεια
 επι βασιλεια- (ν)
εσονται σεισμοι 
κατα τοπους και 
 εσονται  λιμοι 
και ταραχαι αρ
χαι ωδινων ταυ-
τα...

 (1)  omit   επι βασιλεια- (11 letters) - א .
 (2)  omit  κατα τοπους  και εσονται  λιμοι  (22 letters) - א .
(homoeoteleuton).'

Clark gives over a dozen more examples, all multiples of similar line-lengths:

Jn 12:31 - omit   νυν ο αρχων του κοσμου τουτου  (24 letters) - א 
Jn 3:20-21 - omit   ουκ ... το φως και  (22 letters) - א 
Jn 3:20-21 - omit   ο δε ...τα εργα αυτου  (57 letters) - א 
The omissions [above] are due to the coincidence of h.t. with line division.  We may assign to this ancestor such short omissions as:

(10 letters, h.t. )  Matt. 23:35 - omit   [...Ζαχαριου]  υυ Βαραχιου    - א 
(12 letters, h.t. )   Mk 12:25 - omit   ουτε γαμουσιν   - א
(13 letters, h.t. )   Lk 12:18  - omit   [...α μου] και τα αγαθα μου    - א 

 "There is however, the possibility that there is a larger unit representing an intermediate ancestor.  We must therefore, take into consideration omissions of 14-19 letters.  The cases I have noticed are:

(14 letters, h.t.   - א )   Matt 28:3
(15 letters, h.t.   - א )   Matt. 16:9
                             Luke 6:14
(16 letters, h.t.   - א  )   Jn  1;25
                             Jn  8:20
(17 letters, h.t.   - א  )   Jn 17:17
(18 letters, h.t.   - א )   Matt. 27:56
                             Mark 10:33
 (19 letters, h.t.   - א )  Matt 7:27




 (20 letters, h.t.   - א )  Mk 12:30
 (21 letters, h.t.   - א )  Matt 19:18
                             Luke 8:47
 (22 letters, h.t.   - א )  Matt 27:52
                             Luke 16:16
                             John  3:20
 (24 letters, h.t.   - א )  Matt. 25:43
                             Mark 6:4
                             John 12:31
 (27 letters, h.t.   - א )  Luke 12:37
 (28 letters, h.t.   - א )  John 6:55
 (29 letters, h.t.   - א )  John 4:45
                             John 16:17
 (30 letters, h.t.   - א )  Matt 5:45
                             John 4:4
 (32 letters, h.t.   - א )  Matt 13:39
                             John  5:26
 (33 letters, h.t.   - א )  John  6:39                    
 (35 letters, h.t.   - א )  Matt. 10:39
 (42 letters, h.t.   - א )  Luke 17:9
 (43 letters, h.t.   - א )  Matt. 9:15
                             John  15:10
 (44 letters, h.t.   - א )  Matt. 15:18-19
 (45 letters, h.t.   - א )  Luke 12:52
 (47 letters, h.t.   - א )  Mark 6:8
 (54 letters, h.t.   - א )  Luke 10:32
                             Luke 14:15
 (57 letters, h.t.   - א )  John 3:21
 (60 letters, h.t.   - א )  Matt. 5:19
 (61 letters, h.t.   - א )  Mark 6:28
 (64 letters, h.t.   - א )  Luke 17:35
 (71 letters, h.t.   - א )  Matt. 26:62-63
                             John 16:15
 (84 letters, h.t.   - א )  Mark 10:35-37
 (92 letters, h.t.   - א )  Mark 1:32-34
 (101 lett.,   h.t.   - א )  John 20:5

 (192 lett.,   h.t.   - א )  John 19:20
 

Wednesday, August 31, 2011

A.C. Clark (1914) on homoeoteleuton (Pt. 2)



Continuing from A.C. Clark's first book, The Primitive Text of the Gospels and Acts (Oxford, 1914):
"Chapter 1 (p. 1fwd):

'I referred to homoeoteleuton as a frequent cause of omission.  The word strictly means similarity of termination, but it is often used for any similarity, e.g., at the beginning of words, which would more appropriately be called homoeoarcton, or for the repetition of the same word (repetitio or geminatio [=dittography]).  In all such cases, the copyist was liable to pass from one similar word to the other, omitting the intervening words [and one copy of the doubled word].   The most frequent cause of omission is the repetition of the same word. 
...
I now proceed ...to outline the method which should be followed by anyone who embarks upon a similar inquiry.  The first task is to ascertain the content of a line in the archetype.  For this purpose 'telescoped' lines are of primary importance.  In all probability the common unit will be at once revealed.  The next step is to tabulate the omissions of the rival families, arranging them in order of magnitude.  It will then appear when multiples of a unit figure among the omissions.  The separate families should be treated in the same manner. 
The information thus acquired must be combined with that furnished by transpositions, dislocations, migratory variants, and corruptions of all kinds.   The most minute flaws are often the most important for the purposes of investigation. 
Above all the inquirer must not shrink from the labor of counting the letters.  No shorter method, such as that of numbering the lines of a printed text, can have any cogency which is possessed by the actual figures. 
I have seldom carried out a long numeration without being richly rewarded.  I imagine the reason to be that in the long passages occasional irregularities correct each other, and the average remains clearly visible.  Also, it is only in them that we can hope to find indications of the longer divisions, viz. columns, pages, and folios in the archetype.'

 Chapter 2 (p. 11 fwd)

"...I thought it well to prepare myself by making some examination of the Oxyrhynchus papyri.  ...I had to satisfy myself whether the lines exhibit regularity in content similar to the Old Latin MSS.  I found that this was so.  The papyri are of all shapes and sizes, sometimes written in long lines, but more commonly in columns of various breadth.  Sometimes they contain some 40 letters or more to the line, sometimes about 35, more frequently about 28, 24, or 22, very frequently 16-19, while a fair number, ...are written in very narrow columns, averaging 10-12 letters, or even less.  In all, however, although abnormally long or short lines occur, the general average soon asserts itself. 
...
In my work upon Latin MSS, I have found that where there are two or more columns in a codex, the tendency is for one column to be squeezed.  If there are three columns, it is generally the middle one that suffers; if there are two, the column on the left is often a little broader than the one on the right.  
The papyri are particularly free from abbreviations apart from a particular class, viz., nomina sacra.  ...
Also some of the Uncials, especially B and D, are chary in the use of abbreviations beyond IS XS THS PNA OUNOS PR US ANOS.  However on the whole, the bulk of the evidence is on their employment, and, as I do not wish to avail myself  of any license, I have treated this as normal.   There is some uncertainty as to the use of letters to express numerals.  ... The Uncials vary greatly in this respect.  On the whole it seems safest to suppose that the numerals were written in full, but the other possibility has to be taken into account.   
On examining the papyri I found many phenomena similar to those which I had observed in Latin MSS. "



A.C. Clark (1914) on homoeoteleuton



A.C. Clark produced two important works on NT TC, the first being The Primitive Text of the Gospels and Acts (Oxford, 1914), and the second, his Critical Text of Acts (1933).  Although his continued investigation resulted in modifications and additional details, his basic position remained committed.

Here are some exerpts from the first book (Primitive Text..):
"PREFACE
...Whenever the readings of two MSS ...are compared, ...one of them does not contain passages which occur in the other.   In all such cases there are two possible explanations, viz., that the words are spurious, ...inserted by an interpolater..., or that they are genuine, and have been accidentally omitted by the other [copy].  The hypothesis of accident [omission] is highly probable, when there is a reason which will account for the omission. 
One such reason is universally recognized, viz., homoeoteleuton. [h.t.]  When a similar ending, or word occurs twice in the same sentence, a copyist [could have] easily passed from the first passage to the second, omitting the intermediate words.  This saut du meme au meme ["jump from meme to meme"] is the most prolific cause of omissions. 
There is another reason which is not infrequently suggested by editors, viz., that the scribe has accidentally omitted a line, or several lines, of his model.  When we have two MSS, one which is known to be a transcript of the other, we find actual instances of such omissions.  In the vast majority of cases however, we have only the copy, not the [exemplar].   Since all scribes [copyists] are subject to the same errors, it is reasonable to suppose that omissions in a particular MS may represent a line or number of lines [skipped] in an ancestor... the problem is to find an objective criterion..to detect line-omissions. 
...[groups of] short passages...doubted on the ground of their omission by a MS or family, frequently contain the same, or nearly the same number of letters.  Longer passages in the same way [are] multiples of this unit.  The natural inference is that the unit [and longer omissions] correspond to [physical] lines in [the layout of] an ancestor.
Ancient Uncial MSS are written with few abbreviations and no space between words [with] the number of letters per line ...a more or less constant [average] quantity.
It was also easy for a copyist to omit other divisions in his [exemplar], viz., a colum, page, or folio [folded sheet].   Since it is usual for MSS to have the same # of lines per page, it follows that the contents of columns, pages, & folios are similar [in size]. 
...
The chief result of my investigation has been to show the falsity of the principle brevior lectio potior ("prefer the shorter reading").  This was laid down by Griesbach as a canon of criticism in the words:
"Brevior lectio, nisi testium vetustorum et gravium auctoritate penitus destituatur, praeferenda est verbosiori.  Librari enim multo proniores ad addendum fuerunt quam ad omittendum." 
 "The Shorter reading, unless the authority of the witnesses completely lacks a weight and age, is preferable to the verbose. Copyists were  much more prone to add than to omit."
[But] this statement has no foundation in facts.  I may also observe that it is not so easy to invent as it is to omit. 
...
I had been brought up to look on the Revised Text as final, to smile at persons who maintained the authenticity of St. Mark 16:9-20 or St. John 7:53-8:11, and to suppose that the 'vagaries' of the 'Western text' were due to wholesale interpolation.   The object which I had in view was merely to study the mutual relations of the oldest Greek Uncials, notably, the Vaticanus (B), Sinaiticus (Aleph), and Alexandrinus (A).  I was however, soon dislodged from this arrogant attitude, and irresistibly driven to very different conclusions. 
...
Nowhere is the falsity of the maxim 'Prefer the shorter reading' more evident than in the New Testament.  The process [over time in copying] has been one of contraction, not expansion.  The primitive text is the longest, not the shortest."
(- Clark, 1914,  Preface, iii-vii)
...

Monday, August 8, 2011

Quote from BibleVersionDiscussionBoard


In review of Nazaroo's lists of h.t. errors, a few comments were posted at the Bible Version Discussion Board in the TC forum there:
"SAWBONES wrote:

This is the very problem with Nazaroo's fancied "homoeoteleuton errors everywhere"; if it were anywhere near as common a cause for the various proposed examples of "dropped" words and phrases as he imagines,

OOGRS>>>[Well Nazaroo is not here to answer for himself anymore, but I will say in his defense that nearly all of his examples of HT,HA on his Masterlist are legitimate cases of (nearly) undeniable corruption by HT/HA. I say this from experience because I have worked nearly everyone of them out and another 70 or 80 more. Most of which was done before Nazaroo gave us the benefit of his list and was done independently of his research. This is the reason I was able to add a couple dozen more instances within the synoptic Gospels. My personal list of HT exceeds 155 instances and this is not counting HA and HM (of which I have found about 30 or so ). I assure you that about 90 percent of these are basically clear cut cases. (i.e. Luke 17:24, Luke 23:23, Matt 10:37, Matt 15:16, Matt 23:4, Matt 9:49, Mark 10:7, Mark 14:68, Luke 24:51, Matt 14:30, John 5:44, Acts 23:28, Rom 14:21, Matt 19:9, Luke 16:21, Acts 2:37, Acts 6:9, I Cor 10:19, Mark 1:40, Luke 19:38, Luke 24:53, Acts 22:12, Luke 5:38,9,  John 6:42, John 11:51 etc.etc.) I do agree with your suspicion though. Not so much of Nazaroo's conclusions but of your suspicions of HT/HA being so prevalent. There are some cases were Ht is one of several internal considerations, therefore which one do we choose? Another thing to remember is that there is no way to know 100 percent that HT/HA has occurred in any place, no matter how much evidence (external) is against such and such omission. It is only probabilities which we can propose, not proof.]

OOGRS>>>[John 11:51 is case in point, P66 and codex D omit  'EKEINOU'  all other available authorities retain. "ENIAUTOU" is the preceding word and now all is clear. A tired or careless (or just human) scribe skipped from ...OU to ...OU. So although we cannot say it is an indisputable fact that HT occurred here, we can say that it is highly probably. ]

Saturday, July 30, 2011

h.t. in 1st Timothy - J.K. Elliott

I repost a 2007 post by Rico (Rico's Blog) to provide four more examples from Paul's first letter to Timothy, collected by J. K. Elliott:

"[This is part of a series of posts looking at "thorough-going eclecticism" as practiced by J.K. Elliott in his book The Greek Text of the Epistles to Timothy and Titus. See the introductory post for more information. --RWB]
NB: In this post, I abbreviate "homoioteleuton" with "hom." (as Elliott does in his book). I've also posted on homoioteleuton before.
The first basic principle Elliott lists is that of hom. In his introduction, he uses 1Ti 5.16 as an example, where a shorter text (πιστος η πιστη) is explained by an instance of hom. from the longer text (ΠΙCΤοςηΠΙCΤη). Elliott writes:
'... the scribes eye has passed from the first ΠΙCΤ to the second, and he has omitted the intervening letters. Hom. seems to have been a frequent cause of error in the Pastoral Epistles ...'
Elliott provides several examples from the first chapter of First Timothy where hom. may be appealed to to explain a variant and, therefore, argue for the longer text. These instances include:
  • 1Ti 1.9: MS 1874, 623, and 1836 omit καὶ μητρολῴαις from πατρολῴαις καὶ μητρολῴαις. This as well can be explained by hom.: παΤΡΟΛΩΑΙCιακμηΤΡΟΛΩΑΙC. After writing the first word, the scribe's eyes skipped to the same ending on the second word, and progressed from there.
  • 1Ti 1.10: MS 915 and 917 omit πόρνοις. The word that ends v. 9 has the same ending (ἀνδροφόνοις πόρνοις) , so hom. can be used to explain the omission: ανδροφοΝΟΙCπορΝΟΙC
  • 1Ti 1.14: MS 1908 and 489 have καὶ ἀγάπης ἐν Χριστῷ Ἰησοῦ (omitting the article) while NA27 have καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. Elliott notes that hom. may be a contributing factor to 1908 and 489 omitting τῆς: αγαΠΗCΤΗCεν
  • 1Ti 1.17: Uncials Sc Dbc K L P H along with TR (hence KJV) and most minuscules have μονῳ σοφῳ θῳ (only wise God) while UBS/NA have μόνῳ θεῷ (only God). Hom. can explain the longer reading as being shortened; the scribe's eyes wandered from omega to omega: μονΩσοφΩΘΩ. The scribe, I'd guess, would be less likely to omit θῳ; perhaps he could've even missed σοφῳ in his anxiousness to not miss θῳ
  • Metzger, in his Textual Commentary on the Greek New Testament provides the flip side of the coin [on 1st Tim 1:17]:
    "After μόνῳ the Textus Receptus inserts σοφῷ, with אc Dc K L P most minuscules syrh goth. The word is no doubt a scribal gloss derived from Ro 16.27; the shorter reading is strongly supported by good representatives of both the Alexandrian and the Western types of text (א* A D* F G H* 33 1739 itd, g vg syrp copsa, bo arm eth arab). "
    Metzger, B. M., (1994). A textual commentary on the Greek New Testament, (4th ed.) (572).  
    I'd never really considered hom. as responsible for the omission of σοφῷ; I'll have to think about this a little more.
 You'll note that one consequence of a thorough-going eclecticism is that of disregarding documentary evidence. Surely one can't tell everything from textual provenance and the general quality of readings in a MS. It is possible for the better MSS to be wrong, and the less trustworthy MSS to be correct. But I'd think the better road is in the middle, not on the edges. Even so, there are some decent real-world examples above where hom. may be at play in the readings. Seeing these examples and working through them helps me know what to look for in the future when considering variants listed in various apparatuses."  (- Rico's Blog, 2007)

mr.scrivener

Thursday, July 28, 2011

Whitney on h.t. errors (part 2) - Codex Vaticanus 1209



Again, on p. 27 of his introduction, Whitney shows that Codex B is no less rife with homoeoteleuton errors than Sinaiticus:

Codex B:  Mark 

 1:9 [and] it came to pass...
2:12  '...and glorified God, [saying,] "We never..." ' etc. (OL b follows!)
4:16  "These...are they that are sown upon the rocky ledges, [who,]
         when they have heard..." etc.

7:15   "..that defile [the] man..."  reading now "that defile a man."  This is a common error of B's.  In 12:30, this MS stands alone omitting the article 3 times!

10:46    ['And they come to Jericho.']

14:24    'And he said [unto them], "This is..." etc.
14:32   "Sit ye [here], while I pray..." 
15:12   "What then [will ye that] I shall do with [him whom] 
            ye call the King of the Jews?"
15:34   "My God, [my God,] why hast thou forsaken me?" (either edited or omitted accidentally as h.t.)

mr.scrivener

Wednesday, June 22, 2011

Luke: New probable h.t. errors



Several new possible homoeoteleuton errors have been found in the WH/UBS text in Luke's Gospel vs. the traditional text:

5:20 ...ειπεν αυτω ανθρωπε...
6:15  ...Ιακωβον τον του αλφαιου...
7:28  ...Ιωαννου του βαπτιστου ουδεις...
8:27  ...-σεν αυτω ανηρ τις...
10:27 ...εξ ολης της καρδιας...
10:32 ...λευιτης γενομενος κατα...
11:4  ...πειρασμον αλλα ρυσαι ημας απο του πονηρου και...
11:48  ...οικοδομειτε αυτων τα μνημεια δια...
13:2  ...αποκριθεις ο Ιησους ειπεν...  (probable Nomina Sacra blunder: EIS O IS)
16:21  ...απο των ψιχιων των...
17:9   ...ου δοκω ουτω...
19:5   ...ειδεν αυτον και ειπε
23:8   ...πολλα περι...
23:11 ...περιβαλων αυτον εσθητα...
23:35 ...αρχοντες συν αυτοις λεγοντες..
24:12  ...oθονια κειμενα μονα...
24:32  ...ην εν ημιν ως...
24:36a ...αυτος ο Ιησους εστη...(probable Nomina Sacra blunder)
24:36b ...αυτων και λεγει αυτοις ειρηνη υμιν πτοηθεντες...
24:46  ...γεγραπται και ουτως εδει παθειν τον ...


This brings the total for Luke up to about 30 probable h.t. errors in Aleph/B.

A few comments are in order:

The omission of αυτω/αυτον is so frequent (there are dozens), that omitting this reflexive pronoun may at least in some cases be a deliberate policy.

The two Nomina Sacra blunders are interesting for similar reasons.  The use of the Nomina Sacra obviously invites more errors in copying, and so we must suspect that again at least some of the common omissions of the names "Jesus", "Lord" etc. are not so much from an excising policy as from the copy offering too many opportunities for scribes prone to such errors.  The inconsistent use of the Nomina Sacra over the years also invites more opportunities for a mistake.


11:4 is a weaker example, however this is re-strengthened when we see that the omission is a typical line-length, as is 24:36b.  Also, generally speaking, tired copyists don't need any excuse at all to skip a line, and any similarity would assist in generating the error.  

Nazaroo

Wednesday, June 8, 2011

Homoeoteleuton blunders from UBS infect the New Vulgate!



Ron Conte Jr. this summer completed an evaluation of the UBS text and its negative impact on the NV (New Vulgate) Latin edition.   He lists several key points online here:

 "I was dismayed and appalled by the decisions of the editors of the Nova Vulgata, especially to abandon the Latin scriptural tradition approved by the Council of Trent, and adopt in its place the critical Greek text of Matthew by the (Protestant) United Bible Societies. The UBS text, and the NV as well, omits over one hundred words from the Gospel, found in the Latin Vulgate, includes at least a couple of whole verses.

See the article for more critical comments about the NV.

Its clear that some honest Roman Catholic scholars at least have noted in detail exactly what is wrong with the UBS text, and the devastating impact on Bible texts and translations it has had for the last 50 years.

Conte uses the following abbreviations:

CV - Clementine Vulgate
NV - Nova Vulgata from vatican.va
FS - Fischers Stuttgart edition (1975)
TR - Textus Receptus
MT - Majority Text (Hodges/Farstad, 1982)
UBS - 4th ed. 1993



Among the many flaws of the UBS text, Conte lists the following homoeoteleuton errors in UBS erroneously followed by the editors of the NV (new Vulgate version):


Matthew:



5:44 - NV omits 'do good to those who hate you', also omits 'and slander you', in accord with UBS, contrary to CV, FS, TR, MT.

 12:47 - NV changes 'seeking you' to 'seeking to speak with you', in accord with the Greek.

 15:6 - NV omits 'or his mother' and changes 'commandment of God' to 'word of God' in accord with UBS Greek, contrary (on both points) to CV, FS, TR, MT.

15:8 -   Again, it is clear that the NV rephrases the Vulgate to agree with the UBS Greek, even when the TR and MT agree with the Latin. There is a basis in both the Latin and Greek scriptural traditions to retain the Vulgate wording, and yet it is cast aside, making the NV a Latin version of the UBS Greek. The result is not very useful, since if a scholar wants to consult the UBS text, he would certainly prefer to look at the Greek text itself, rather than a Latin rendering of it. 
"Also, ...   the NV departs from the Latin scriptural tradition, substituting the Greek wording of the UBS text, so that the decision of Trent on the place that the Latin text has in the Church cannot be applied to the NV."

"The reader may also have noticed by now that the Stuttgart text in Latin does not usually edit the CV to conform to the Greek. Rather, the Stuttgart text (FS) is a moderate edit of the Vulgate. The editors of FS Matthew clearly had in mind to keep to the Latin scriptural tradition, or at least to recapture the essence of Saint Jerome's Latin Vulgate. Their editorial decisions in Matthew have kept the Latin text distinct from the Greek text, like two different co-equal witnesses to the truth of the Gospel. By comparison, the Nova Vulgata has subjugated the Latin scriptural tradition entirely to the Greek, like a slave to a master. The Stuttgart edit is what the Nova Vulgata should have been."

18:11 -  NV omits verse 11, in accord with UBS, contrary to CV, FS, TR, MT.

20:16 -  NV omits 'For many are called, but few are chosen' in accord with UBS, contrary to CV, FS, TR, MT.

 23:14 - NV and FS omit verse 14, in accord with UBS, contrary to CV, FS, TR, MT. ( MT has verses 13 and 14 transposed.)

 26:3 - NV changes the Latin word 'atrium' to the word 'aulam' (a Latin word derived from Greek), in accord with the Greek text.

27:35 - NV and FS omit the portion of the verse stating that this event of dividing his garments fulfills the prophecy of the Old Testament, in accord with UBS and MT, but contrary to CV and TR.

 The NV would be no worse in its text if the project had been done by the Protestant scholars at the UBS. In fact, the FS is the work of a group of mostly Protestant scholars at the German Bible Society, and even they have seen fit to retain the CV test of Matthew in the vast majority of cases. So a group of Protestant scholars has created a Latin Bible, the Stuttgart edition of the Vulgate, which retains the Latin scriptural tradition and which generally follows the CV reading. But a group of Catholic monks, at a Benedictine monastery -- a monastery associated in past times with Saint Jerome---, who were given the task of updating the CV, have completely abandoned the Latin scriptural tradition, and have caused the NV to conform slavishly and unthinkingly solely to the Protestant UBS Greek text. If I did not know better, I would conclude that the monks of that monastery were Protestants, and that the editors of the FS were Catholics."

 Final Comments

" ...The Greek critical text of the United Bible Societies has the indisputable advantage of making the entire Bible thinner, lighter, and less expensive to publish. But the Latin and the other Greek texts have the advantage of not deleting words from inspired and inerrant Divine Revelation. The reader will have to decide for himself which advantage is to be preferred.

While it is certainly true that we must never add words to Sacred Scripture, we are also morally obligated not to delete words from Sacred Scripture."

 - exerpted from Problems with the NV in Matthew,  
Ronald L. Conte Jr. (June 18, 2010)

Tuesday, May 24, 2011

Textual Critics' Report Card (Part 2) - Updates

We have added Wordsworth, Tischendorf's 8th edition, Alford, and von Soden, and cleaned up Nazaroo's previous chart (see his previous post here):

Click to Enlarge:

Also, by treating Matthew 27:35 as a probable interpolation (int.) on other textual grounds (i.e., its not supported by any credible text-type), we have been able to re-evaluate the scores for better accuracy, with some expected results:



Winners:

Hodges/Farstad and Robinson/Pierpont now score highest, with Scholz being penalized slightly for relying upon the Latin support without sufficient warrant.

The caution and experience of Bloomfield, Wordsworth, Duncan, Griesbach and Schott continue to keep them in good stead.    All these critics score nearly 90% or above on correctly detecting homoeoteleuton errors (and avoiding a false h.t. positive).


Borderline Failures:

Tischendorf's 7th edition gains some points, but still scores him barely enough for a passing grade, catching about half the potential h.t. readings correctly.  he could have scored higher by flipping a coin!

Alford likewise scores dismally, having bought into the "ancient MSS are best" theory, but his good sense prevents him from total failure.


Shabby Performances:

Tregelles, Lachmann and Merk remain in the high 30s, for the following reasons: Tregelles' caution and good sense prevent his faulty method from leading him into the worst blunders.   Lachmann's poor theory is thankfully hindered by ignorance of actual variant readings, and Merk's indiscriminate favoring of the Vulgate helps him squeak out of a few more mistakes than expected.



Catastrophes:

Tischendorf's 8th edition is quite a face-plant, losing over 30 points from his previous attempt.  F.H.A. Scrivener's and E. Miller's assessment of Tischendorf's abandonment of caution in favor of the readings of his newly discovered Aleph are amply confirmed.

Von Soden is a sad failure, with his trust in 19th century canons leading him into darkness and grave errors in spite of his careful collation of the Byzantine minuscules.

Nestle/Aland and Hort score slightly better, their irrational preference for the shorter text actually giving them the correct answer on one false positive.

Generally speaking, the Roman Catholic editors score higher by simply relying on the Vulgate rather than having a superior method or skill.
Hort and the Germans score the worst, buying into Lachmann's naive theories about how to correct and publish a critical text.

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, May 1, 2011

Codex א: Singulars - List from Godet (1864)


Here is another list of Singular Readings from Codex Sinaiticus, courtesy of Godet (transl. from the French).   Most of these were quickly identified as homoeoteleuton and similar errors by Godet himself, following Tischendorf and other textual critics:

From:  Classic Commentary Library

Commentary on the Gospel of John, Vol.2: ch6-end
by Godet

Footnotes starting on page 17

John's Gospel  (ch. 6 to end)

5:26      Aleph (א) omits “you seek me”
5:38-39 Aleph (א) , C  omits “sent me...sent me”
5:22     Aleph (א) omits ”on account of this”
7:50     Aleph (א) omits “came to him by night”
8:20     Aleph (א) omits “teaching in the temple”
8:35     Aleph (א) , X, Γ,  omits “the son remains forever”
9:21     Aleph (א) omits “ask him”
9:38-39a Aleph (א) omits the whole verse
10:42     Aleph (א) omits “in the place”
12:31     Aleph (א) omits “now is the judgment of the world”
15:10     Aleph (א) omits “if...my love”
16:15     Aleph (א) omits the whole verse
16:17     Aleph (א) omits “micron …. palin
17:17     Aleph (א) omits “thy word is truth”
18:32     Aleph (א) omits “had spoken”
19:20-21 Aleph (א) omits the whole verse as far as 21 Alla (1 ½ vs. missing)
20: 4       Aleph (א) omits “and the other disciple”
20:5b-6  Aleph (א) omits whole verse
12: 20     Aleph (א) omits “akoluthontaos”

Most of these are both singular and plain h.t. errors.

Wednesday, April 20, 2011

Luke 24:32 - An h.t. Comedy from P75 and friends

P75- (Luke 24:31-50) Click to Enlarge


What...even the oldest papyri guilty of frequent homoeoteleuton?
Who knew?
                           ... και ειπον προς 
αλληλους ουχι η καρδια ημων και
ομενη ην εν ημιν ως ελαλει ημιν 
εν τη οδω και ως διηνοιγεν ημιν 
τας γραφας...

In hindsight, who would be surprised by the slew of h.t. errors that sprang up around this unfortunate world cluster in the Egyptian, the Old Latin, geo. etc.

Even UBS2 walks away from this minefield, and follows the Traditional text, which is supported as follows:
א (A K) L P W X Δ Θ Π Ψ 0196 f1 f13 28 33 565 700 892 1010(marg) 1071 1079 1195 1216 1230 1241 1242 1253 1344 1365 1546 2148 2174 Byz (majority of MSS) Lect, it-f Syr-p/h/pal Cop-sa/bo Arm Eth Diat. Origen-gr/lat

P75 (late 2nd, early 3rd century) seems to have made the first small fumble,
although the Old Latin readings are impossible to date at this point:

                           ... και ειπον προς 
αλληλους ουχι η καρδια ημων και
ομενη ην εν ημιν ως ελαλει ημιν 
εν τη οδω  και  ως διηνοιγεν ημιν 
τας γραφας...
The short burst of text in the master, "ΗΗΝ ΕΝ ΗΜΙΝ"
was an easy double-take, and "εν ημιν" vanished quietly.
As expected, Codex B follows the transmitted Alexandrian line faithfully.
Codex D (and its bilingual opposing page, it-d) also perpetuates this ancient error.  Origen witnesses to it, and the later georgian translation copies it.

it-aur & the Latin Vulgate (Jerome 394 A.D.) seem to have consciously deleted the second ημιν apparently in an attempt to fix a longstanding variant.

Finally, the Old Latin (?) MSS it-a/b/ff2/l/r1 delete ως ελαλει ημιν in a second independent h.t. blunder:

                             ... και ειπον προς 
αλληλους ουχι η  καρδια ημων  και
ομενη ην εν ημιν ως ελαλει ημιν 
εν  τη οδω  και  ως  διηνοιγεν ημιν 
τας γραφας...
These errors are so short that they are likely not to be line-ends but embedded homoeoteleuton cases mid-line in wider and older master-copies.