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Special Note on 1 John 4:3

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Special Note on 1 John 4:3

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

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

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

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

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

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

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

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

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

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

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

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

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

Saturday Series: John 14:7, 17

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This is a belated Saturday Series discussion, which I was not able to post on Saturday proper.

John 14:7, 17

We have been looking at a variety of passages from the Gospel of John, using them as the basis for exploring important issues of New Testament criticism and exegesis. Today I wish to turn to the last of the Johannine discourses of Jesus—the great “Last Discourse”, set in the narrative at the time of the Last Supper, prior to Jesus’ arrest (chapter 18). It is comprised of the material in 13:31-16:33—the Discourse proper—and is followed by the famous prayer-discourse of Jesus in chapter 17. I divide the Discourse into three main parts (see my earlier outline), each of which functions as a distinct discourse, containing as a central theme the impending departure of Jesus from his disciples.

The character and orientation differs somewhat from the prior discourses, since here Jesus is addressing only his close followers, at the beginning of his Passion. The departure of Judas from the scene (13:30) is significant for two reasons: (1) it means that only Jesus’ true disciples remain with him, and (2) it marks the onset of his Passion, a time of darkness (“and it was night“, v. 30b). The latter motif is expressed elsewhere in the Gospel tradition (Luke 22:53; 23:44 par), and foreshadowed earlier in John as well (11:9-10; 12:35). Thus Jesus has occasion to speak with his followers in a way that he could not (or chose not to) before.

The discourses of Jesus in John are carefully constructed—almost certainly reflecting both Jesus (as the speaker) and the understanding/artistry of the Gospel writer. While the vocabulary of the Gospel is relatively simple (by comparison with Luke, for example), the thought and logic of the discourses is often complex and allusive. Each word and form used, every nuance, can carry tremendous importance as well as theological (and Christological) significance. Textual variants, however slight, can affect the meaning and thrust of the passage in a number of ways.

The two verses I wish to look at today are found in the first division of the Discourse (14:1-31), which I would outline as follows:

  • 14:1-31Discourse/division 1Jesus’ departure
    • The relationship between Jesus and the Father (vv. 1-14)
      • Initial statement by Jesus on his departure (vv. 1-4)
      • Question by the disciples [Thomas] (v. 5)
      • Jesus’ response: I AM saying (vv. 6-7)
      • Question by the disciples [Philip] (v. 8)
      • Jesus’ response: I AM saying (vv. 9-11)
      • Concluding statement by Jesus on his departure (vv. 12-14)
    • Jesus’ Words for His Disciples (vv. 15-31)
      • Instruction to the Disciples: Love and the Commandments (vv. 15-24)
        —Initial statement: Promise of the Spirit (vv. 15-17)
        —Instruction: Relation of the Disciples to Jesus and the Father (vv. 18-21)
        —Question by the disciples [Judas] (v. 22)
        —Jesus’ response: The disciples and the world in relation to Jesus and the Father (vv. 23-24)
      • Exhortation for the Disciples: Farewell Promise of Peace (vv. 25-27)
        —Initial statement: Promise of the Spirit (vv. 25-26)
        —Exortation: Jesus’ gift of his Peace (v. 27)
      • Concluding statement by Jesus on his departure (vv. 28-31)

The two verses relate to the two thematic sections—the first (v. 7), to the relationship between Jesus and the Father (with the central “I Am” sayings in v. 6 and 10-11), and the second (v. 17), to Jesus’ closing words for his disciples, with the two-fold promise of the Spirit (vv. 15-17) and Peace (vv. 25-27) which will be given to them.

John 14:7

This statement by Jesus follows the great “I Am” saying in v. 6. It is a conditional statement, marked by the particle ei (“if”). However, the exact force and meaning remains uncertain, largely due to variant readings involving the four verbs (indicated by placeholders with braces):

“If you {1} me, (then) you {2} my Father also; and from now (on), you {3} Him and {4} Him”

There is little or no variation in terms of the verbs used; rather it is the specific form which differs. Let us briefly consider each of these in turn:

Verb #1ginœ¡skœ (“know”). The manuscripts show a surprising variety, indicating a lack of certainty among scribes; however, the options can be reduced to two—the difference being one of verb tense: (a) perfect (egnœ¡kate), “you have known”, or (b) pluperfect (egnœ¡keite), “you had known”. Just one or two letters are involved, but it creates a distinct difference in the force of the condition:

  • “if you have known [i.e. come to know] me…”, assuming a positive condition: as indeed you have.
  • “if you had known [i.e. come to know] me…”, assuming a negative condition: as indeed you have not (yet).

The former is the reading of several key manuscripts (Sinaiticus [a], the original copyist of Bezae [D], and the minuscule 579; see also the Bodmer papyrus Ë66). The latter is read by the majority of manuscripts, including Codex Vaticanus [B].

Verb #2ginœ¡skœ/eídœ (“know”). There is even more diversity with the form of this verb, though again it comes down to two options regarding the tense: (a) future (gnœ¡sesthe), “you will know”, or (b) pluperfect (¢¡deite or egnœ¡keite), along with the subjunctive particle án, “you would have known”. Again, the latter is the majority reading, including Codex Vaticanus [B], while the former is essentially the reading of the Bodmer papyrus Ë66, Sinaiticus [a] and Bezae [D]. Thus the text-critical choice comes down to two pairs of verb forms:

  • (1) “If you have known me [i.e. as indeed you do], (then) you will also know my Father…”
  • (2) “If you had known me [i.e. as yet you do not], (then) you would have also known my Father…”

Verbs #3 and 4ginœ¡skœ (“know”) and horᜠ(“look/gaze [at]”). Despite some minor variation, in this case we can be fairly certain of the text—a present indicative form (ginœ¡skete) “you know”, followed by a perfect form (heœrákate) “you have seen”. The form of these two verbs, in my view confirms option (2) for the first pair, specifically the use of the verb eidœ (instead of ginœskœ) in #2. Now both eidœ and ginœskœ can mean “know”, but the former verb literally means see, often taken in the sense of “perceive, recognize” (i.e. “know”). Thus internal considerations confirm the majority reading of v. 7a, and yield a text for the verse which would be translated:

“If you had known me, (then) you would have seen [i.e. known] my Father also; (but) from now (on) you (do) know Him and have seen Him”

Keep in mind that verses 9ff deal specifically with the idea of seeing God the Father (in the person of Jesus), which the earlier vv. 5ff emphasize knowing. Verse 7 combines both motifs—seeing/knowing—as is often the case in the Gospel of John.

If this reading is correct, how is it to be understood? The key, I believe, is the setting of the Last Discourse, in the light I have discussed above. It is only now that Jesus can begin to reveal the truth fully to his disciples. Before this point, even his close disciples have not really known him—that is, his true identity in relation to the Father. Now, with this revelation (in the Last Discourse), and through his coming death and resurrection, they do truly know him. And, since, knowing him means seeing him, they also have seen the Father, as it is only through Jesus that we come to see/know the Father.

John 14:17

In this verse, there is again a pair of verbs, for which there is an important variant. The saying of Jesus here follows upon the basic idea (and language) in verse 7. The first part of the saying, which I present along with v. 16 (as a single sentence), may be translated:

“And I will ask (of) the Father, and he will give to you another (one) called alongside [parákl¢tos], (so) that he might be with you into the Age—the Spirit of Truth, which the world is not able to receive, (in) that [i.e. because] it does not see/observe him and does not know him; but you know him…”

The contrast between believers and “the world” is introduced, a theme which will take on greater prominence in chapters 15 and 16 of the Discourse. While the world is unable to recognize the Spirit of Truth (the one “called alongside” [parákl¢tos], i.e. ‘Paraclete’), Jesus’ true disciples (believers) are able to see and know him, since they (and we) now know and see Jesus. The concluding portion of verse 17 contains the variant. Again it will be helpful to examine each of the two verbs:

Verb #1ménœ (“remain, abide”). Here there is no variation, the manuscripts being in agreement on its form: present tense (ménei, “he remains”). This is perhaps a bit surprising; we might have rather expected the future tense (i.e. “he will remain”), since, from the standpoint (and chronology) of the narrative, the Spirit has not yet been given to believers (see 7:39, 16:17 and, of course, 20:22). This apparent discrepancy may help to explain the variant readings for the second verb.

Verb #2eimi (verb of being). The manuscript evidence is rather evenly divided between present and future forms: estín (“he is”) vs. éstai (“he will be”). The present tense matches that of the previous verb; but this could reflect either the consistency of the author or a harmonization by the copyists. On the other hand, the future tense better fits a future coming of the Spirit (in 20:22), but copyists might have modified the present form for just this reason. In my view, the present of the first verb (“he remains”) + the future of the second verb (“he will be”) is the more difficult reading, and best reflects both the most likely original of the text and the context of the discourse. Here is how this portion would be translated:

“…you know him, (in) that [i.e. because] he remains alongside you and he will be in you.”

Why the present tense if the Spirit has not yet been given to the disciples? This is sometimes described as a proleptic use of the present (i.e. anticipating something in the future). However, in my view, a better explanation is at hand here in the discourse. The expression is “remains alongside [pará]”. This reflects the very title given to the Spirit—as “one called alongside [parákl¢tos]”. Note that here Jesus refers to the Spirit as “another parákl¢tos“, which suggests that Jesus himself was a parákl¢tos (“one called alongside” believers, by the Father). An important idea, introduced in the Last Discourse, is that the Spirit/Paraclete takes the place of Jesus with believers. This sense of continuity is expressed both by the present tense of the verb, and by the verb itself (“remain”). Through the Spirit, Jesus remains with believers.

Why then the shift to the future tense? Why would Jesus not say “he remains alongside you and he is in you”, as some manuscripts indicate? While Jesus remains with believers through the Spirit, the coming of the Spirit also indicates something new, a new condition. This condition—the indwelling of the Spirit—does not begin until after Jesus’ resurrection, during his appearance to the disciples in 20:19-23. This is stated in verse 22: “And, having said this, he blew in(to them) and (then) says to them, ‘Receive (the) holy Spirit…'” While the preposition en (prefixed to the verb, “blow in/on”) could be read “he breathed on (them)”, it is better to translate literally here: “he breathed/blew in(to) (them)”. This may reflect the original creation narrative, in which God breathed life into the first human being (Gen 2:7). The coming of the Spirit would then indicate a new birth (“from above”) for believers, by the Spirit, as expressed in 3:5-8.

I hope this study demonstrates how carefully one must read and study the Greek, especially in the context of passages such as the Last Discourse, where even small differences in the form of a word can significantly affect the interpretation. For next week, I would ask that you continue reading through to the end of the Last Discourse, including the prayer-discourse of chapter 17. I will be looking at a couple of verses in that chapter which also involve text-critical questions, and which have proven challenging for commentators over the years.

Saturday Series: John 7:37-39; 8:28, etc

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Today, I wish to explore several points related to chapters 7-8 of the Gospel of John, in order to demonstrate different aspects of Biblical criticism and interpretation which must be considered if one wishes to gain a proper a understanding of the Scripture passage. These involve: (1) Textual criticism and the authority of Scripture, (2) the theology of the book as expressed by the author himself, and (3) the distinctive vocabulary used by the author.

1. Textual Criticism: John 7:53-8:11 in the context of chapters 7-8

Even the casual student of the New Testament is likely aware of the situation surrounding John 7:53-8:11, the famous “Pericope of the Adulteress”. In most reliable translations, you will find a footnote indicating that this section is not found in many ancient manuscripts. Some Bible versions even block out the section in square (or double-square) brackets, to indicate that it may not be part of the original text.

The textual situation is summarized in any decent critical commentary (you will find a concise summary in the UBS/Metzger Textual Commentary on the Greek New Testament [2nd edition], pp. 187-9). While contained in the majority of Greek manuscripts, 7:53-8:11 is absent from a significant number (and wide range) of early and important witnesses, including the Bodmer papyri (Ë66,75) and the major Codices Sinaiticus (a) and Vaticanus (B). For this reason, most commentators, including nearly all critical scholars, believe that the section was not part of the original Gospel of John.

At the same time, the tendency is to regard the episode as an authentic tradition—a “floating” tradition which made its way into the Gospel at various points, both elsewhere in John (after 7:36, 44, or 21:25), and even in the Gospel of Luke (after 21:38). It seems that the episode was so good, and so much beloved, that it was hard to leave out—a view most readers of the New Testament would share today. The views regarding John 7:53-8:11, and how one should treat it, may be summarized as follows:

  • It is part of the original Gospel of John. As indicated above, few critical commentators and scholars would accept this; it is a view held today primarily by traditional-conservative commentators who hold strongly (on doctrinal grounds) to the priority of the Majority text.
  • It is a secondary addition (interpolation) to the Gospel, but its authority is retained and respected as part of the canonical book. This is the view held by most commentators (including many Evangelicals). It is retained in the text, though set apart or blocked off in some way, and is usually analyzed and commented upon in its canonical position (i.e. after 7:52).
  • It is a secondary addition, and thus is not part of the inspired text. Scholars who adopt this view represent a minority—primarily traditional-conservative commentators and theologians for whom only the original form of the text (the “autograph”) is inspired. For example, Andreas Köstenberger in the Baker Exegetical Commentary of the New Testament (BECNT) does not comment on these verses for this very reason.

If the prevailing critical view is correct (i.e. that 7:53-8:11 is an interpolation), then it means that 8:12 presumably would have followed 7:52 in the original text. It also means that the presence of 7:53-8:11 in most Bible versions and Greek editions effectively obscures the intent of the author and the structure of the passage.

Consider that, with 7:53-8:11 present, the impression is that 8:12ff took place on a separate occasion from that of 7:1-52 (the festival of Sukkoth, or Booths/Tabernacles). However, if 8:12ff is read directly after 7:52, the likelihood increases that the entirely of chapters 7-8 (excluding 7:53-8:11) is part of a discourse-scene set during the Sukkoth festival. If you have read chapters 7-8 carefully, you doubtless will have noticed a number of themes, motifs and vocabulary in 8:12-59 which indicate a continuation with chapter 7 (especially 7:14-39). There would appear to be additional confirmation of this narrative continuity in the two sayings of Jesus surrounding 7:53-8:11—7:37-38 and 8:12—which contain motifs traditionally associated with the Sukkoth festival (on this, see the Mishnah tractate Sukkah, and my recent notes on these verses):

  1. Water (7:37-38)—ceremonial procession each morning of the festival, drawing water from the Gihon spring and pouring it as an offering at the Temple altar.
  2. Light (8:12)—ceremonial lighting of golden candlesticks in the Temple courtyard in the evening.

We cannot be certain just how old the Mishnah traditions are, but it is possible that some version of the ceremonies mentioned above was associated with Sukkoth in Jesus’ time. The connection with water was certainly very ancient; as a harvest festival, the traditional ritual prayer for rain, was probably part of its celebration from early times. This is indicated from at least the early post-exilic period, based on the reference in Zechariah 10:1—the later chapters of this book have a Sukkoth setting (14:16-19). The motifs of water and light are found together in Zech 14:6-8, and Jesus is likely drawing upon this passage in the discourse scene of John 7-8.

2. The theology of the book: John 7:37-39

Any number of references from chapters 7-8 could be used to demonstrate this; but, as I have just mentioned the water and light motifs associated with the Sukkoth festival, it makes sense to examine briefly Jesus’ saying in 7:37-38:

“In the last great day of the festival, Yeshua had stood and cried (out), saying:
‘If any one should thirst, he must [i.e. let him] come toward me and drink—the (one) trusting in me, even as the Writing said: Rivers of living water will flow out of his belly‘.”

Here Jesus identifies himself with water, just as he identifies himself with light in 8:12. More precisely, he claims here to be the source of “living water”. This same idea was central to the discourse with the Samaritan woman in chapter 4 (see verses 7-15). Similarly, Jesus identified himself as “living bread” in chapter 6 (vv. 27, 33, 35-50 and 51ff). This powerful imagery brings forth much discussion and thought as to the true meaning and significance of Jesus’ words. For the most part, the Gospel writer does not comment directly on the discourses; yet here he does, in verse 39, in which he identifies the “rivers of living water” specifically with the Holy Spirit:

“He said this about the Spirit which the (one)s trusting in him were about to receive…”

The follow-up statement in 39b is a bit awkward in the way that it tries to make clear that the Holy Spirit did not come upon the disciples until after Jesus’ death and resurrection. Note the important theological use of the verb of being (“was not yet…”), and the key Johannine verb doxázœ (“give [or regard with] honor/esteem”, typically translated “glorify”).

This statement in verse 39 is instructive for several reasons:

  • It points out what should already be clear from a careful study of the discourses—that the sayings of Jesus carry a deeper, spiritual meaning which people had (and have) difficulty understanding.
  • The central theme of the Spirit—in many ways this is the interpretive key to the discourses, even though the Spirit is not always mentioned specifically in the discourses of chapters 3-12 (cf. 3:5-8, 34; 4:23-24; 6:63). The Spirit will be emphasized more in chapters 14-16 of the Last Discourse.
  • Another guiding theme of the discourses is the twin aspect of Jesus’ exaltation/glorification—being “lifted high” through both his death/resurrection and his return back to the Father. The giving of the Spirit and Life is tied directly to this sequence of descent/ascent which summarizes Jesus mission on earth: descent–death–resurrection–ascent.

All of the discourses in the Gospel of John should be studied with these points in mind.

3. The distinctive vocabulary: John 8:28

This distinctive Johannine vocabulary has already been mentioned and illustrated above. Here I wish to focus on one verse in the Sukkoth discourse-scene—the saying of Jesus in 8:28:

“When you (have) lifted high [hypsœs¢te] the Son of Man, then you will know that I am [egœ eimi], and (that) from myself I do nothing, but even as the Father taught me, these (thing)s I speak”

One tricky aspect of the Johannine discourses is the frequent wordplay involved. This is often the basis of the misunderstanding which is part of the discourse-format—Jesus’ audience understands the words in one sense, or at one level, not realizing that Jesus actually means them in a different (theological or spiritual) sense. Two examples of such wordplay are found in this saying:

  • The verb hypsóœ (u(yo/w), “raise/lift high”—this word occurs five times in the Gospel, in three passages (3:14; 8:28; 12:32-34). It is one of several verbs of ascent which has a dual meaning in the discourses, as indicated above:
    (a) Jesus’ death on the cross—this is the primary reference in 3:14 and here in 8:28
    (b) His resurrection and exaltation, including his return to the Father—this is primarily in view in 12:32.
  • The expression egœ¡ eimi (e)gw/ ei)mi) “I am”, which often means simply “I am he”, “I am the one (who)”, etc. Some commentators and translators fill out the sentence this way here—”I am (the Messiah)”, “I am he [i.e. the Son of Man]”, etc—in order for it to make sense to Jesus’ audience in the context of the narrative. However, the expression “I Am” has a special theological significance in the Gospel of John—it signifies Jesus’ identity as the divine/eternal Son, in relation to God the Father (YHWH). There are several times in the Gospel narrative when egœ eimi has this deeper meaning implied, even though it could be read as “it is I” or “I am he” in the ordinary context of the narrative (see, for example, 1:20; 3:28; 4:26; 6:20; 8:24; 18:5ff).

Sometimes this wordplay is obscured in translation, and much is lost as a result. Every effort should be made to study the original Greek of the passage—and specially in the case of the discourses of Jesus—as far as this is possible for you. If you are making use of Biblesoft’s PC Study Bible software, you probably have access to tools and resources which will be of considerable help, even if you do not (yet) read Greek.

For next week, I will be moving ahead in the Gospel of John to the great “Last Discourse”, which begins in 13:31 and continues to the end of chapter 16. As you are able, you should read chapters 9-13 carefully. If you have already done this recently, I would recommend going over these chapters again, examining the Greek whenever and wherever you can. Pay careful attention to the close of the first half of the Gospel (12:36-50) and the start of the Passion Narrative in chapter 13, as well as the beginning section of the Last Discourse (13:31-38). As you continue on through the initial verses of chapter 14, study them closely, noting especially the variant reading(s) indicated (in the footnote, etc) for verse 7, as this will be one of the main items we will be looking at…next Saturday.

Supplemental Note on Luke 22:43-44

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Luke 23:43-44

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

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

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

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

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

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

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

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

 

Saturday Series: John 1:34

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John 1:34

Today we will be looking at another example from the first chapter of John, which involves a key textual variant (or variant reading), much as we saw last week with verse 18. A bit later on in the chapter, at verse 34, we find the following declaration (by John the Baptist):

“And I have seen and have given witness that this (man) is the <…> of God

The textual unit involving the variant is marked in bold, while the specific variant is indicated by the placeholder with angle brackets. There are two main variant readings for this unit:

  1. “…the Elect/Chosen One of God” (ho eklektos tou theou)
  2. “…the Son of God” (ho huios tou theou)

The conflated reading “…the Elect/Chosen Son of God”, found in a few witnesses, is clearly secondary and can be disregarded; however, it does show that both readings above were familiar to certain copyists. If you followed the study on Jn 1:18 the past two Saturdays, you are aware of the importance of analyzing such variant readings, so that our examination of the Scripture is founded upon a clear understanding of the text. Let us follow the approach taken in that earlier study, beginning with the external (manuscript) evidence.

1. The External Evidence. The manuscript evidence clearly favors the second reading above (“the Son [huios] of God”). It is the reading of the vast majority of Greek manuscripts, versions, and other textual witnesses. By contrast, the first reading (“the Elect/Chosen One [eklektos] of God”) is found in only a couple of manuscripts (Papyrus 5, and the original copyist of Codex Sinaiticus [a]), along with a few early translations (Latin and Syriac versions). Normally, such overwhelming external evidence would decide the question; however, in this case, the matter is not quite so straightforward.

2. Transcriptional Probability. This refers to the tendencies of copyists—i.e., which reading was more likely to be changed/altered during the process of copying? Unlike the situation with Jn 1:18, there is no real indication that the reading in v. 34 would have been changed by accident; almost certainly, the alteration was conscious and/or intentional. But in which direction is the change more likely? From “Elect/Chosen One” to “Son”, or the other way around? Here it would seem that the evidence decisively favors the first reading above (“Elect/Chosen One”), on the principle difficilior lectio potior (“the more difficult reading is preferred”). In other words, scribes are more likely to have changed a difficult or less familiar reading to one which is easier/familiar. Both in the Gospel of John, and throughout the New Testament, “Son of God” is far more common than the title “Elect/Chosen One of God”, and would be more easily understood as a title of Jesus by early Christians. It also fits better the parallel with the Baptism scene in the Synoptic Gospels (Mark 1:11 par).

3. Style and Usage of the Author. The adjective eklektos (e)klekto/$, “elect/chosen”) does not occur elsewhere in the Gospel of John, but the related verb eklegomai (e)klegomai, “choose”, literally “gather out”) is used five times, all by Jesus, and always in reference to the disciples, i.e. as those chosen by him (6:70; 13:18; 15:16, 19). Indeed, throughout the New Testament, both the adjective (as a noun) and the verb are typically used of believers (Matt 13:20; 22:14; Lk 6:13; 18:7; Acts 1:2; Rom 8:33; 1 Cor 1:27-28; Eph 1:4; 1 Pet 1:1, etc), and only rarely of Jesus (Lk 9:35; 23:35; cf. below). By contrast, Jesus refers to himself as “the Son” many times in the Gospel of John. The title “Son of God” is less frequent, but still occurs 8 times, declared by others (Jn 1:49; 11:27; 19:7; 20:31) as often as by Jesus himself (3:18; 5:25; 10:36; 11:4). It is also relative common (7 times) in 1 John (3:8; 4:15; 5:5, 10-13, 20). A consideration of style and vocabulary would thus tend to favor the reading “Son of God” in Jn 1:34.

4. The Context (1:19-51). Jn 1:19-51 is the first main section of the Gospel after the Prologue (vv. 1-18). It is comprised of four smaller sections, or narrative episodes, which are joined together, using the literary device of setting the four episodes on four successive days. This may be outlined as follows:

  • Day 1—The testimony of John the Baptist regarding his own identity (1:19-28)
  • Day 2—The testimony of John regarding the identity of Jesus (1:29-34)
  • Day 3—Disciples follow/encounter Jesus as the result of John’s witness (1:35-42)
  • Day 4—Disciples follow/encounter Jesus as the result of his (and other disciples’) witness (1:43-51)

The first “Day” involves the question of John the Baptist’s identity. He specifically denies any identification with three figures or titles—”the Anointed One” (i.e. Messiah), “Elijah”, and “the Prophet”. The last two relate to a Messianic Prophet figure-type, drawn from the Old Testament figures of Elijah and Moses (Deut 18:15-20); for more on this subject, see Part 3 of the series “Yeshua the Anointed”. It is not entirely clear whether “the Anointed One” refers to a Messiah generally, a Messianic Prophet, or the traditional Messianic ruler from the line of David; based on the overall context of vv. 29-51, the latter is more likely.

The second and third “Days” follow a similar pattern; each begin with John the Baptist’s identification of Jesus as “the Lamb of God” (vv. 29, 36). Each ends with a distinct declaration regarding Jesus’ identity. The declaration of the second day is that of verse 34; that of the third day again involves the title Messiah—”We have found the Messiah!” (v. 41), where the Hebrew word M¹šîaµ is transliterated as Messias (before being translated, “Anointed One” [Christos]). This common Messianic theme would perhaps suggest that the reading “Chosen/Elect One” is to be preferred, since this title (presumably derived from Isa 42:1) is more directly Messianic than is “Son of God”. This is certainly the case with its use in Lk 9:35 and 23:35, the only other occurrences in the New Testament where the title is applied to Jesus.

However, a careful examination of the fourth “Day” (vv. 43-51) points in the opposite direction. Here the declaration regarding Jesus’ identity, made by Nathanael (v. 49), is two-fold:

“You are the the Son of God, you are the King of Israel

The thematic and narrative structure suggests that these two titles are parallel to those in the declarations of the 2nd and 3rd days:

  • “Son of God” = “<Chosen | Son> of God” (v. 34)
  • “King of Israel” = “Messiah” (v. 41)

The parallelism would tend to favor “Son” in v. 34, if only slightly. This, along with the overwhelming external manuscript evidence (in favor of “Son”), makes it the preferred reading. Still, the matter is far from decisive, and it is worth keeping the variant “Elect/Chosen One” well in mind whenever you read this passage. Consider how the two titles (and concepts) are closely intertwined in Luke’s version of the Transfiguration scene, in which the voice from Heaven declares (according to the best manuscripts):

“This is my Son, the Elect/Chosen One [ho eklelegmenos]…” (9:35)

The Transfiguration scene, of course, parallels the earlier Baptism scene in the Synoptic Gospels, in which the voice from Heaven makes a similar declaration (in Matthew they are identical). Now, the Gospel of John only narrates the Baptism indirectly (vv. 29-34), through the testimony of John the Baptist, who witnesses the visionary phenomena. His declaration is in the same climactic position as the Divine/Heavenly voice in the Synoptics:

Yet consider, too, a comparison with the variant reading from John—

  • “You are My Son…” / “This is My Son…”
  • “This is the Chosen One of God” (Jn 1:34 v.l.)

which matches the words of the heavenly voice in Lk 9:35:

“You are my Son, the Chosen One”

This declaration, in turn, is an echo of Isaiah 42:1, where God speaks of “My Servant [±e»ed]…my Chosen (One) [baµîr]…”. In Greek, ±e»ed is translated by pais, which can also mean “child”—”my Child” is obviously close in meaning to “my Son“. At the same time, baµîr is translated by eklektos, the same word used in Jn 1:34 v.l. (and related to that in Lk 9:35).

By carelessly choosing one variant reading, and ignoring the other, we risk missing out on an important aspect of the text, and the historical (Gospel) traditions which underlie it. Next Saturday, I will be examining an even more difficult verse from the first chapter of John. It does not involve a variant reading; however, it, even more than verse 34, requires a careful study of the Greek words as they are used in context, in order to decipher its meaning. I recommend that you read and study the entire first chapter again, all the way through to verse 51. Think and meditate upon all that you find, and begin to ask yourself what Jesus’ enigmatic saying in verse 51 could mean…

…and I will see you next Saturday.

Saturday Series: John 1:18 (continued)

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Last week I looked at John 1:18, and the three textual variants (or variant readings) in the verse: monogen¢s theos, monogen¢s huios, and monogen¢s . A consideration of these different readings is essential for a correct understanding of this key verse, which is the climactic declaration of the Prologue of John, 1:1-18. But which reading is most likely to be the original? We can probably eliminate monogen¢s alone as a candidate. While attractive as an explanation for the rise of the other two readings, the lack of manuscript support makes it difficult to accept as original. This would leave the readings which include theos (“God”) or huios (“Son”). As I indicated last week, there is strong evidence for each of these.

In textual criticism, there are two aspects which must be considered: (1) the external evidence for a reading, and (2) the internal evidence. By “external evidence” is meant the actual documents in which the particular reading appears (especially the earliest Greek manuscripts). By “internal evidence” we mean all of the various factors which make a particular reading more or less likely to be original. There are three main factors to be considered: (a) transcriptional probability (that is, the tendencies of copyists), (b) the overall style of the author, and (c) the context of the particular passage. The external evidence for these two readings is fairly evenly divided:

  • monogen¢s huios (“only Son“) is read by the majority of manuscripts and versions, etc, spanning a wide (geographic) range by the 3rd century A.D., and including several of the major (early) manuscripts.
  • monogen¢s theos (“only God [born?]”) is the reading of some the “earliest and best” Greek manuscripts, including the Bodmer Papyri (66 and 75).

So, we turn to the three main kinds of internal evidence:

a. Transcriptional probability. When considering the tendencies of copyists, the question must be asked whether a change from one form of the text to another—i.e. from “God” to “Son” or vice versa—occurred by accident or was intentional. For those interested, I have posted a special note discussing the possibility of an accidental change. However, if the change was conscious and/or intentional, we must ask in which direction this most likely occurred. Here, too, the evidence is divided:

  • On the one hand, copyists were more likely to “correct” the text from the rare/difficult reading to one which is more familiar or easier to understand. Here, the choice is obvious: monogen¢s huios (i.e. “only son”) is by far the more natural and straightforward expression, while monogen¢s theos (“only [born?] God”) is quite unusual and rather difficult to interpret.
  • On the other hand, Christian scribes were always much more likely to alter the text to present a more exalted view of Christ, rather than the other way around. From this standpoint, a change from “Son” to “God” is more probable than from “God” to “Son”.

b. The Author’s style and usage. The word monogen¢s, “only (one born)” occurs three other times in the Gospel of John; twice in the discourse of chapter 3:

  • “For God loved the world this (way): so (that) he (even) gave his only Son…” (Jn 3:16)
  • “…the one not trusting has already been judged, (in) that [i.e. because] he has not trusted in the name of the only Son of God” (3:18)

In these two references, monogen¢s is used together with huios (“son”), in order to refer to Jesus as the “only Son” of God (i.e. God’s only Son). The other occurrence also comes from the Prologue (1:14):

“And the Word [Logos] came to be flesh and put down a tent [i.e. dwelt] among us, and we looked/gazed (upon) his splendor—(the) splendor as of (the) only (born Son) alongside (the) Father, full of favor and truth”

Here monogen¢s is used alone, as a kind of substantive—”the only (one)”, “the only (son)”. The reference to “a father” (or “the Father”), would seem to indicate that the word “Son” is implied in context. If there were better manuscript support for monogen¢s alone in verse 18 (see above), it might be confirmed by this usage in v. 14.

We should also note 1 John 4:9, similar in thought and wording to Jn 3:16, which uses huios (“son”) with monogen¢s. Elsewhere in the New Testament, monogen¢s likewise occurs with “son” (or “daughter”)—Luke 7:12; 8:42; 9:38.

From this standpoint, the internal evidence would overwhelmingly favor monogen¢s huios (“only Son”) in 1:18.

c. The context of Jn 1:1-18. Finally, we must consider carefully the context of the Prologue as a whole. Its basic theme is theological and Christological—identifying Jesus as the eternal, pre-existent Word (Logos) of God (v. 1) who comes to be flesh (v. 14), that is to say, he is born as a human being. The basic structure of the Prologue may be outlined as follows:

  • Vv. 1-4—Christ as the divine, eternal Word and Light; the symmetry of this section may summarized:
    • The Word (v. 1)
      —the life-giving creative power [of God] (vv. 2-3)
    • The Light (v. 4)
  • Vv. 9-13—The Light comes into the World, among his own (people)
  • Vv. 14-17—The Word comes to be (born) as flesh (a human being), dwelling among his people
  • V. 18—Christ as the only Son who reveals the Father

Verses 2-17 certainly describe a process—of revelation (and incarnation)—which becomes increasingly more specific. This is indicated by the distinctive use of three verbs:

  • The divine Word/Light is (eimi [verb of being])—vv. 1-4
  • He comes (erchomai) into the world—vv. 9-13
  • He comes to be [born] (ginomai) as a human being—vv. 14-17
    (Note the same three verbs used in sequence in vv. 15, 30)

The word monogen¢s is first used in v. 14, which clearly refers to Christ (the Word) coming to be born (as a human being). But what is the precise sense of monogen¢s here? There would seem to be two options:

  1. The emphasis is on God being born, i.e. as a Son. This would assume that the fundamental etymology of monogen¢s—as the only one (who has) come to be (born)—is in view.
  2. What is emphasized is Jesus as the only/unique (Son) of God. This is the more natural/common meaning of monogen¢s.

The second is to be preferred. Throughout the Gospel, Jesus repeatedly refers to himself as “the Son”, in relation to the Father. It is an essential relationship, which is not necessarily determined by his time on earth (as a human being). We can fairly assume that the same meaning of monogen¢s is in view in verse 18. However, first consider the way verses 14-17 are framed (note the words in italics):

  • “The Word came to be flesh…and we looked upon his splendor [i.e. like Moses looked upon God], the splendor as of an only (Son) of the Father, full of favor and truth” (v. 14)
  • “…we have received out of his fullness…for the Law was given through Moses [i.e. who looked upon God’s splendor], but favor and truth came to be through Jesus Christ” (v. 17)

This is a powerful dual-statement regarding how the glory and truth of God have been manifest (revealed) in the incarnate person of Jesus Christ. So now we come to the concluding declaration of verse 18, which I take to be parallel with verses 1-4. I we may discern a certain kind of relationship with verse 1 in particular:

  • “In the beginning was the Word, and the Word was with [literally, toward] God, and the Word was God” (v. 1)
  • “…the only [Son/God]—the one being in [literally, into] the lap of the Father—that (one) brought him out to us” (v. 18)

The first portion of verse 18 (“No one has ever seen God”) connects immediately back to vv. 16-17 and the motifs of Moses and the possibility of seeing/beholding the glory of God. The remainder of v. 18 may be intended to mirror v. 1; I suggest the possible parallels:

  • The Word was in the beginning (with God)
    —The Word was facing/looking toward God
    ——The Word was God
    ——The Only Son (of God), i.e. the reflection of the Father
    —The Son is facing[?] into the lap of the Father (i.e. essential Sonship)
  • The Son brings out (reveals) the Father to us.

There is no way to decide with absolute certainty, but, all factors considered, I would give a slight edge to monogen¢s huios (“Only Son“) as the original reading of verse 18. It is possible that monogen¢s theos (“Only God“) may have been introduced as an attempt to explain (ho) monogen¢s huios in context, much like the conflated reading ho monogen¢s huios theos (“God [who is] the Only Son”). However, one cannot be dogmatic about such things. Indeed, I suggest it is important to keep both readings in mind when you study this extraordinary passage. It is almost as if the declaration in verse 18 is too momentous and powerful to be contained by a single form of the text. The Gospel (and Prologue) of John expresses clearly that Jesus is both God and the Son (of God). Can these two truths ever really be separated from one another?

I would ask that you continue to study and meditate upon this passage, and at the same time, begin to consider the next verse—also from the first chapter of John—which we will be studying in this Series. It is the declaration by the Baptist in Jn 1:34, and, again, an important variant reading is involved:

  • “and I have seen and have given witness that this (man) is…”
    • “…the Son of God” (ho huios tou theou)
    • “…the Elect/Chosen (One) of God” (ho eklektos tou theou)

I recommend you continue reading carefully, from the Prologue all the way through to 1:34… and I will see you next Saturday.

Special Textual Note on John 1:18

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This note is supplemental to the current Saturday Series study on John 1:18. There I mentioned the possibility that the main variant readings—monogen¢s theos (“only [born] God”) vs. monogen¢s huios (“only [born] Son”)—could have been the result of a scribal mistake, an accident. At first glance, this might seem unlikely. Yet, even if you do not read Greek, I suspect you may have already noticed the general similarity of form between the nouns qeo$ (theos, “God”) and ui(o$ (huios, “Son”). It is not out of the question that a careless scribe might copy one in place of the other, especially if he has the terminology (and Christology) of Jn 1:1-18 in mind (esp. verse 1).

This becomes more likely when one considers the special scribal practice of using abbreviations to render the word qeo$ (theos), the name Ihsou=$ (I¢sous, “Jesus”), along with “divine names” and titles such as kurio$ (kyrios, “Lord”), ui(o$ (huios, “Son”), xristo$ (christos, “Anointed One / Christ”), and the like. This was typically done by shortening the word to include only the first and last letter, and marking it with a horizontal line or ‘bar’ over the top. For example, in the uncial manuscripts (i.e. those written in “capital” Greek letters) where this practice was used, the word kurio$ (kyrios, “Lord”) in capitals is KURIOS, which, in the uncial lettering looks like kurios. When it is abbreviated using the “sacred names” (nomina sacra) scribal technique, it becomes +k+s.

Now, using this same technique, in the manuscripts, in a verse such as John 1:18, qeo$ (theos, “God”) and ui(o$ (huios, “Son”) would look like +q+s and +u+s, respectively. While this technique protected the divine names/titles from being confused with other common words, it resulted in no small amount of scribal confusion between the different abbreviations themselves. Differences between names and titles—such as between “Christ/Christos” (+c+s) and “Lord/Kyrios” (+k+s)—appear quite frequently in the manuscript tradition of the New Testament. Thus there is the distinct possibility that the change between “God” and “Son” (or vice versa) in Jn 1:18 could be the result of a copyists’ error, and may represent a primitive corruption at that level.

Saturday Series: John 1:18

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This is the first installment of the the new Saturday Series on this site. Each Saturday I will focus on a specific Scripture passage or area of study, with the intention of providing guidance for those who wish to learn the value of an in-depth critical-exegetical approach to studying Scripture, and how one might begin to go about it. As previously mentioned in the introduction to this Series, it is necessary to begin with the original text of Scripture—in the case of the New Testament, this means the original Greek. However, before one can do that, one must first know just what that text is. As you may be aware, no two manuscripts (hand-copies) of the New Testament are exactly alike; the copies contain many differences between each other. Most of these differences are slight and rather insignificant—i.e., variations of spelling, obvious copying mistakes, etc. However, others are more substantial, and some genuinely affect the meaning of a passage. In such cases, it is necessary to determine, as far as one is able, what the most likely original form or version of the text is.

This part of Biblical study (criticism) is called Textual Criticism—analysis of the text, its variants (differences) and determination of the original form (when possible). I have devoted an introductory article, in three parts, to this subject, which I recommend you read; it is entitled “Learning the Language” (Parts 1, 2, 3). In most English Bible translations (the reputable ones), substantial differences, or variant readings in the text are indicated by footnotes. The most likely original reading (according to the translators) appears in the main portion, while other known readings are given in the footnotes. Unfortunately, people tend to ignore or gloss over these textual footnotes; but I would urge you to get in the habit of paying attention to them and examining them. This is one of the first steps toward an in-depth study of the Scriptures.

Occasionally a situation arises where the evidence in favor of certain textual variants (variant readings) is more evenly divided. In such cases, it can be most difficult to determine which form of the text is more likely to be original. Here the student and commentator of Scripture (let us begin with the New Testament) must proceed carefully, considering all of the possibilities. To demonstrate this, I will use two examples from the first chapter of the Gospel of John. I like to use the Gospel of John, and the first chapter especially, because it tends to make the theological significance of the textual variants more readily apparent.

John 1:18

The first example comes from the famous “Prologue” to the Gospel (1:1-18)—indeed, from the climactic final statement in it. Here is verse 18, in a literal rendering, followed by a more conventional English translation:

“No one has ever yet seen God; (but) the only <..> (who has) come to be—the (one) being in the lap of the Father—that (one) has brought Him out (to us).”

“No one has ever yet seen God; (but) the only[-born] <..>, who is in the lap of the father, he has revealed him (to us).”

The words in parentheses technically are not in the text, but have been added to fill out the passage to make it more readable and intelligible in English. The angle brackets represent the point where the key textual variant occurs. There are three versions of this textual unit (in italics above):

  • monogen¢s theos (monogenh\$ qeo/$)
  • monogen¢s huios (monogenh\$ ui(o/$)
  • monogen¢s (monogenh/$)

All three versions contain the word monogen¢s, which happens to be quite tricky to translate. Literally, it means something like “(the) only one (who has) come to be”. Sometimes this specifically refers to a person coming to be born (i.e. a child or son); but often it means simply “only one, unique, one-of-a-kind”, or the like. The second version above is the most straightforward, as it essentially means “only son”, i.e. the only son born (to a mother/parent). This is presumably also the meaning where monogen¢s is used alone—”only (son)”. The first version above is more difficult, and has been translated three different ways:

  • monogen¢s theos =
    • “(the) only/unique God”
    • “(the) only-born [or only-begotten] God”
    • “God the only(-born) Son”

Which reading more likely represents the original text? And is there any significant difference between them? Let us address the first question, considering the arguments in favor of each reading, in reverse order from how they are listed above.

  • monogen¢s (monogenh/$)—”only (one) [born]”
    There is essentially no Greek manuscript support for this reading; it is attested in the writings of several early Church Fathers (commentators/theologians such as Origen, Epiphanius, and Cyril of Alexandria). However, it is attractive as a way to explain the other two readings (with “God” or “Son”). If the text originally read just monogen¢s, scribes (copyists) and commentators would have been inclined to explain it, expanding the text, more likely (and often) by adding “Son” as the natural meaning in context (“[the] only Son [born]”).
  • monogen¢s huios (monogenh\$ ui(o/$)—”only Son [born]”
    This is the most common and widespread reading, including that of some important early manuscripts (such Codex Alexandrinus [A]). It also happens to make the most sense. Jesus refers to himself (or is referred to) as “(the) Son [huios, ui(o/$]” quite often in the Gospel of John, and almost always in relation to (God) the Father. The word monogen¢s is used in this context earlier in the prologue (verse 14); moreover, elsewhere in the New Testament it is almost always used in combination with “son” (or “daughter”)—see Luke 7:12; 8:42; John 3:16, 18; Heb 11:17; 1 John 4:9.
  • monogen¢s theos (monogenh\$ qeo/$)—”only God [born]” or “God the only [born Son?]”
    This is the reading of some of “the earliest and best” manuscripts, including the early (Bodmer) papyri 66 and 75, Codex Vaticanus [B] and the original copyist of Codex Sinaiticus [a]. It must also be considered the most difficult reading—what exactly does the expression “only (born) God [theos, qeo/$]” mean? An important principle in textual criticism follows the saying difficilior lectio potior (“the more difficult reading is preferred”). The idea is that copyists would be more likely to change the text (whether intentionally or unintentionally) to a reading that was easier to understand or which made more sense. As noted above, “only (born) Son” is a much more natural expression.

I would ask you to consider and to meditate upon these three different readings, in the context of John 1:18 (and the Prologue as a whole—read through it carefully). Do you see any difference in meaning or emphasis, in terms of what the author may be trying to convey? If so, what are the differences? Next Saturday I will follow up on this discussion, by examining briefly certain details in verse 18 which I believe are essential to a proper understanding of the passage. At the same time, we will consider our second example from the Gospel of John.

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Note of the Day – November 12 (John 20:31)

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John 20:31

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

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

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

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

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

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

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

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

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

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

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

Note of the Day – November 7 (John 14:4-7)

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

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

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

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

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

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

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

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

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

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

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

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

      • One has truly seen the Father

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

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