The Oldest Greek Manuscript of the Gospel of Luke,” The [Princeton] Seminarian (Sesquicentennial Issue, April 23, 1962)” 6-8. 1965 'Recent Contributions to the Study of the Ancient Versions of the New Testament', Bible in Modern Scholars$.
TEXTUAL VARIATION IN SPECIFIC
1978 "The Story of the Making of the Revised Standard Version of the Bible", Princeton Seminary Bulletin NS I (I g78),. Jerome's Explicit References to Various Readings in New Testament Manuscripts', Text and Interpretation: Studies in the New Testament Presented to Matthew Black (ed.
NEW TESTAMENT TEXTS
Matthew 14: 22-33---Text and Composition
The Walking on the Water', the editions of the Greek NT show a certain amount of textual variation. 27, the moment when Jesus calls out to the disciples 'Take courage, it is I', is the core of the story.
Matthew 16: nb-g
As a reflection of the weather or sky ('to be gloomy, lowering'), this is the only occurrence in the NT. In the NT 'to know how' is always expressed by &vac (o16a) with inf.
An Eclectic Textual Commentary on the Greek Text of Mark’s Gospel
The excessive use of parentheses in the UBSGNT text is one of the most disturbing features of the edition. This latter evidence may indicate that the variant had some existence in the West independently of the Vulgate.
Cette signification morale de l’apathie vient du fait qu’elle établit la ressemblance chrétienne avec Dieu. Quelles que soient les sources, philosophiques ou non, cette tendance à minimiser ou à rejeter la réalité de la « chair », la nature humaine de Jésus – attestée dès les années 100 environ – était répandue au XIe siècle.
Quoiqu’il en soit, ce texte nous oriente vers tme possibilite qui n’est certes pas impensable a cette tres haute epoque
En revanche, l'hypothèse de la présence originelle de nos vers et de leur disparition avant l'an 200 est mieux présentée. Cette disparition serait cohérente avec la tendance harmonisatrice de la tradition et avec les différents aspects attestés et répandus de la pensée chrétienne que nous avons rappelés.
Contrairement à la variante de « la lumière », nos versets se trouvent dans Luc et non dans Matthieu, auquel semblent avoir été rattachés les Évangiles propres au judéo-christianisme. En fin de compte, la présence de nos vers serait donc la meilleure variante source et la préhistoire du texte serait leur disparition, peut-être en Égypte.
RAMSEY MICHAELS
- John testifies about him and has cried out, ‘This was the one coming after me, who has taken precedence over me, because he
When discussing the variants, the Textual Comm&ary concludes: 'The clumsiness of reading 0370s 4~ 6~ &OV c l. In addition to the aforementioned testimony of the Baptist (beginning with “The one who comes after me has precedence over me” and continuing through “he has declared him”), this. afterwards) is the second testimony of John when he con-.
92 J. RAMSEY MICHAELS
16 GCS 4, 113
Moreover, the use of d &r&v in this passage may actually be an echo of text form II. Textual form I, as we have seen, places John I: rgb among the self-citations of the Fourth Gospel.
28, the earlier statement is identifiable only in part (cf
- Transcri&ional Probabilities
- John I : I 8 in Textual Variation and Translation
- Versional MS evidence
- Greek patristic evidence ?
- Realer oder irrealer Kondizionalsatz in Joh 8: 3g?
21 to his redactional fifth and final stage of gospel composition (Td Gos~cl according to LO John (i-xii) [AB 29; Garden City, NY: Doubleday, IgSS]), xxviii. I know of no MS in the NT or of any church father that shows a change in the opposite direction. A scribe probably changed ~OVOYEV+ &:0s to 6 ~ovoyc~$s vi& with just a few strokes of the pen.
No one has ever seen God; The only birth, Lord, the one in the bosom of the Father, that someone explained to him.
MICHAEL MEES
The Ascension in the Textual Tradition of Luke-Acts
Ascension in the Textual Tradition of Luke-Acts I35 text-critical investigation into the treatment of the ascension in the so-called 'Western' textual tradition. Some of the basic points were presented years ago by F. Graefes and again 50 years ago by Daniel Plooij in a less than easily accessible publication on 'The Ascension in the "Western" Textual Tradition',6 but the issue is worth to revive and presented here, along with some additional points and considerable refinement. The result, in the 'Western' text, is that the resurrected Christ, while busy blessing his followers, 'separated' or 'went away from them', now leaving a highly unclear picture of what the author of the gospel meant to portray. in the last paragraph of his first volume.
The answer surely lies in the treatment of the ascension in Acts according to the same 'western' textual tradition.
The Texts of Acts: A Problem of Literary Criticism ? I
T he so-called 'Western' text of the Acts of the Apostles has given exegetes much concern. Clark4 maintained the priority of the Western text over the Alexandrian text; the latter was a slightly simplified version of the former, written in the course of the second century. In general, it so happens that the most recent studies prefer the Alexandrian text to the Western text, and consider that although it may have retained some authentic readings, the latter is the result of a revision made during the first half of the second century was made. and characterized by distinct theological tendencies.9.
We thought it necessary to begin with a very close analysis of the vocabulary and style of both texts.
M.-k l301SMARD
- What consequences can be drawn from these stylistic analyses? All modern critical editions keep the Alexandrian
This expression is close to that of Acts 2:40 in both text forms: If we read ahoG instead of the impossible ahots, in accordance with Zahn's conjecture, we have an adverb of place that is in accordance with the style of Acts/Luke (2+ I /I). The formula of the Alexandrian text, which contains only oL(t!K mpwo&, is very Pauline (see above).
All modern critical editions retain the Alexandrian text as the only valid echo of the authentic text of Acts.
- The Holy Spirit in the Western Text of Acts
- The Problem in Acts 16: 12
- The Doxology at the End of Romans
- The Text of I Corinthians I O : g
- The Silenced Wives of Corinth
- Jude 22-3: Two-division form or Three?
THE doxology at the end of Romans is a well-known problem in the textual history of the letter. Dahl, “The Specialness of Paul's Epistles as a Problem in the Ancient Church,” JVeotestamentica et Patristica: Eine Freundesgabe. Such other grounds are clearly present in Pauline's teaching on the role of women.
This last point will be addressed in the last part of the present discussion. In the final analysis, determining the best read comes down to this. The change in the meaning of the verb does not require an exchange of verbs.
TEXTUAL TRANSMISSION AND TRANSLATION
Der neue ‘Standard-Text’ in seinem Verhzltnis zu den fri_ihen
Während der Diokletiansverfolgung wurden die Kirchengebäude systematisch zerstört und mit ihnen auch die dort befindlichen Bibelhandschriften. In der Schule der Exegeten hatte Lucian, der in der Verfolgung Diokletians zum Märtyrer geworden war, eine besondere Textform entwickelt. Was seine Zeugen an Abweichungen von ihm sagen, liegt innerhalb der normalen Variationsbreite in der neutestamentlichen Tradition.
Das Selbstdiktat erfolgt nie direkt nach der Form des Textes in der Vorlage, sondern immer nur nach der Form, wie der Autor sie verwendet.
Neutestamentliche Zitate in Zen0 von Verona
Thiele'~ behauptet Zeno in I Petrus mit dem Zitat 2: I I als Zeuge für die Textform K; aber es ist wahrscheinlich genau wie 1. Johannes 2:15-17 und andere Zitate aus den Zeugnissen. Zweifelhafte Lesarten wie fierversa iussio, simpZex, die zum Ausdruck bringen, dass ihr Schijpfer beim Vergleich der traditionellen Übersetzung mit dem Originaltext nicht zufrieden war. Auch hier ist, besonders deutlich in den letzten beiden Lesungen von Zeno, der Vergleich mit dem Griechischen die Ursache; Es kommen Phrasen vor, die singulär bleiben, und in den anderen Fällen erscheinen ähnliche italienische Texte als begleitende Beweise.
In der ersten Lesung stimmt Zeno sowohl in der Wortwahl als auch im Satzbau mit dem Altlateinischen 61 und mit Marius Victorinus überein.
The Diatessaron of Romanos
It is true that some of the Tatianisms in Western diatessarons have many other explanations besides addiction. Saint Melodos, "the humble Roman", is the greatest and most famous poet of the Greek Orthodox Church. Ephraem.6 This Syrian poet who wrote in Greek knew a version of Tatian's Diatessaron.
Spor af den latinske tekst er bevaret i Vita beatae virginis Maria rhythmica 6 I 7314.
Diatessaric Readings in the
Metzger, 'The Evidence of the Versions for the Text of the New Testament', Jvew Testament Manuscript Studies (ed. The other is from Luke and appears in the earlier part of the sermon introduction: it is apparently Luke. We then have no first - hand assurance that it was the reading of the Diatessaron.
It is the door of life and whoever passes through it will come to the knowledge of the truth.
The Resolution of the Philoxenian/Harclean Problem
Voobus, Early Versions of the New Testament (Papers of the Estonian Theological Society in Exile 6; Stockholm, rg54), log. Solution of PhiloxenianjHarclean Problem 327 must lie in studying the text itself and its relationship to the NT text quoted in Philoxenus's own later writings. H uses the Greek loanword in all other occurrences of the verb, except Luke I: I.
For the following, see also my "Syrian Euthalian Material and the Philoxene Version of the NT", As research into the Greek evangelical lectionaries has shown, lectionary MSS fall into two types of text. By using the device in UBSGNT, it becomes possible, for some of these differences, to find the parallel differences between the two lesson text types. Buck, The Johannine Lessons in the Greek Gospel Lectionary (studies including the Lectionary Text of the Greek New Testament 2/4; Chicago: University of Chicago, rg58), 7-g 26-59. For Matthew the set of 'dominant/non-dominant lectionary text' variants that have parallels in the Gospel of Ostromir and the Book of Sawa is as follows. Neither ~v~~u nor ~V~UEZOV appear in the corresponding LXX passage, but it seems likely that in ch. We have supported Strugnell's argument that there are places in the NT where the original form of the text has been lost, to the extent that we think this is likely. It is likely that most of the intentional changes in the early years of the NT transmission were linguistic. Second, there are circumstances in the transmission of the LXX that make its text much less secure than that of the NT. I can maintain my statement, because basically I think conjecture in the NT a dubious enterprise, but a reasonable resort in the LXX. First, from time to time we can see grounds for conjecture in the LXX that we cannot see in the NT. E AV implies the same through the use of italics: 'Bethlehem in the land of Judah'. E T, F0; (3) matching the leading verb and the first infinitive with the requirements implied in the second infinitive, e.g.Greek Lectionaries and Problems in the Oldest Slavonic Gospel Translations
Conjectural Emendation New Testament
Conjectural Emendations in Modern Translations