Thursday, September 29, 2016

Question from Mike Holmes on the NRSV and UBS3

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Mike Holmes sends this note for readers of the blog:
In the preface to the NRSV, the Committee states that the NRSV is based on UBS3, and that “Only in very rare instances have we replaced the text ... by an alternative.” I know of two, at Luke 11:33 and Acts 16:12, but am wondering if there is a comprehensive list. So, here’s my question: does anyone on the ETC Blog have or know of a list of UBS3—NRSV textual differences?
Any help for Mike? 

Tuesday, September 27, 2016

Spirit Testimony

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When Hoskier in his Concerning the Text of the Apocalypse talks about Spirit testimony, he means something different from what Peter Gurry was talking about (here).

The following is taken from page xxxviii in Hoskier:

Monday, September 26, 2016

How long will it take to completely revise the Nestle edition?

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We all know that the revisions to the Catholic Epistles were printed in the NA28 and that the revisions for Acts, John, and Revelation are underway as I write. But how long will it take to have a completely revised edition of Nestle? Writing in 2000, here is what Klaus Wachtel said:
A simple calculation shows how important this aspect [of collaboration] is. The first instalment of the Editio Critica Maior comprising the Letter of James was published in 1997. We sent the second instalment (the Letters of Peter, sixteen of 670 pages in the Nestle-Aland pocket edition, without the ten pages of James) to the publisher in 1999. This means that 654 Nestle-Aland pages remain to be edited and that would take another 82 years for the edition to be completed, if we keep working on our own, provided that funding will be available to about the same extent overt whole time. One does not have to be a prophet to see that it is unlikely that we will reach our goal under these condition. This means that it is an urgent task to establish an effective infrastructure for cooperation with editors and other collaborators from outside the Münster institute.*
So we need more places like Münster, Birmingham (UK), and Wuppertal. Perhaps it's time that a US institute joined the labor force.

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*From Klaus Wachtel, “Editing the Greek New Testament on the Threshold of the Twenty-First Century,” Literary and Linguistic Computing 15, no. 1 (2000): 43–50 (48 n. 2).

Friday, September 23, 2016

The Amsterdam Database of New Testament Conjectural Emendation is online

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Over on τον βιβλιον του προσοπου, Jan Krans announces the public arrival of the Amsterdam Database of New Testament Conjectural Emendation. It has now been added to the NT.VMR. This is a fantastic resource many years in the making. Huge congrats to Jan and crew for getting to this stage. Go check it out.

You can learn lots of fascinating things. For example, Alexandros Pallis once proposed removing all of Rom 3.21-26! They should have heeded Bengel’s words: “No conjecture is ever to be regarded. It is far safer to bracket any portion of the text, which may seem inexplicable.”

Wednesday, September 21, 2016

A Bounty of Text Critical Reviews in the Latest NovT

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Roughly the number of books
J. K. Elliott reviews in a year.
Here is a list of what is reviewed in the latest issue of Novum Testamentum with some snippets that caught my eye. All but one of these are reviewed by J. K. Elliott with his characteristic flare for spotting misstatements and typos.

(In the spirit of the latter, I might mention that the ECM for the Catholic Epistles does not restrict itself to manuscripts from before A.D. 1000 as claimed on p. 420. Rather it gives evidence for the transmission history up to A.D. 1000 but it does so using many manuscripts from well after that cut off.)

Anyway, enjoy!

Marcus Sigismund, Martin Karrer and Ulrich Schmid (eds.) Studien zum Text der Apokalypse (Berlin and Boston: de Gruyter, 2015)
This rich array of well-documented facts and figures in the volume makes it a worthy research tool to sit along other long-lasting volumes in this prestige series. We congratulate Martin Karrer, his Mitarbeiter and other colleagues for their steadfast progress towards the goal of publishing the definitive 21st-century edition of Revelation.
J.K. Elliott, A Bibliography of Greek New Testament Manuscripts. Third Edition. Supplements to Novum Testamentum 160.
Information about manuscript families is missing from the third edition. There are no longer cross-references to 07 or 041 for manuscripts which are treated in studies of Family E or Family Π. Even though Family 1 and Family 13 have separate entries at the beginning of the section on Minuscules, the list of members is now absent: similarly, the indication has been dropped from the entries for manuscripts such as 118, 131, 205 and 209 that they also feature in publications on the whole family. No doubt this can quickly be put right in the electronic version, but those who prefer printed books will once again have to return to the second edition.

Monday, September 12, 2016

Does Scripture’s Self-Attestation Apply to Textual Criticism?

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The Reformed tradition has long held that one of the means by which Christians are convinced of Scripture’s divine origin is through the internal testimony of the Holy Spirit. This work of the Holy Spirit is essentially one in which he removes the blinders from our eyes to see the truth and beauty of the Bible. Both these qualities were there before, but it takes the work of the Spirit to help us appreciate them (in both senses of the word). As the Westminster Confession puts it, “our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts” (§1.5). This quality is also sometimes also referred to as Scripture’s self-attestation. Scripture impresses its own nature and authority upon us, we might say. Many Christians can attest to this feature of the Bible in their own experience.

In this post, I don’t intend to defend this particular doctrine; I take its truth for granted. Instead, I want to ask those of us who hold to this doctrine to reflect on the level to which it applies. In particular, I want to ask if (a) the doctrine applies to canonicity, does it also (b) apply to textual variants? If the Spirit attests to the divine qualities of Genesis or Jude, does he also attest to the divine ending of Mark’s Gospel or to the right form of Jeremiah?

Friday, September 09, 2016

Textual Criticism on the Moon

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Just to show that some of us are not the only ones procrastinating about the absence or presence of a single letter.

“That’s one small step for a man, one giant leap for mankind.”

Read here