Thursday, August 17, 2017

Masterclass in Barcelona on the GNT

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4-6 December 2018, Dirk Jongkind will be holding a masterclass aimed at evangelical leaders and NT teachers with a good knowledge of Greek to introduce them to the Tyndale House GNT as well as deepen their knowledge of the GNT. It will be in the beautiful context of Barcelona. Pre-reading required. At the time of writing there are only 18 more spaces left.

Co-sponsors
The Fellowship of European Evangelical Theologians
Tyndale House, Cambridge
European Leadership Forum Theologians Network
The Reformanda Initiative

Topics to be covered include
1. Why do we need an 'edition' of the Greek New Testament?
2. Current issues and developments in textual criticism
3. Meaning and the limit of translations ('not just translatable differences are important')
4. The blessing of the detail: sentences and paragraphs
5. Word order matters
6. Teaching and preaching from the Greek text
7. The reliability of Scripture and textual variants

Further detail
QUALIFICATIONS: All participants will be actively involved in using the Greek New Testament in teaching or studies and have a good grasp, after at least two years of study, of Koine Greek.

COMMITMENTS: In addition to submitting an application, in order to be accepted as a participant, you will need to commit to:
1. Attend the three-day seminar in Barcelona, starting at 12:00 on December the 4th, 2017
and finishing at 12:00 on December the 6th, 2017
2. Complete all reading assignments by their assigned due dates
3. Pay the necessary fees: 150 Euros / 100 Euros for scholarship recipients

Apply here.

Wednesday, August 16, 2017

On the ‘idle boast’ of having so many New Testament manuscripts

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My post on the topic of the comparative argument for trusting our modern texts of the New Testament produced some good discussion. But one issue that got passed over in the ensuing comments deserves more attention and that is what I want to give it here.

A slide from Wallace’s presentation at Biola
The issue is whether apologists like James White or Dan Wallace, for example, are being inconsistent for practicing reasoned eclecticism and for appealing to the vast number of Greek NT manuscripts. Wallace, for example, likes to refer to our “embarrassment of riches” for recovering the original text of the New Testament. But his practice of reasoned eclecticism seems to suggest that he is “embarrassed” in quite a different way by these riches because he doesn’t actually use them (see, e.g., the NET Bible). Apologetically he wants to have his embarrassingly-rich cake, but text-critically he has already eaten it. That is the charge anyway and it is one I have heard Bart Ehrman use in debate against Wallace.

But Ehrman is not the only one to use it. He finds himself a strange bedfellow with Maurice Robinson on this who puts the problem this way:
The resources of the pre-fourth century era unfortunately remain meager, restricted to a limited body of witnesses. Even if the text-critical evidence is extended through the eighth century, there would be only 424 documents, mostly fragmentary. In contrast to this meager total,the oft-repeated apologetic appeal to the value and restorative significance of the 5000+ remaining Greek NT MSS becomes an idle boast in the writings of modern eclectics when those numerous MSS are not utilized to restore the original text.*
Robinson again:
Granting that a working presumption of most eclectic scholars (including Ehrman) is that the vast bulk of NT MSS basically should be excluded as irrelevant for the primary establishment of the text, Ehrman’s statement [against the comparative argument] makes perfect sense. Rather than claiming some sort of text-critical superiority to the classics based on the sheer quantity of extant MSS, modern eclectics perhaps should acknowledge that their actual preferred witnesses for establishing the best approximation to the “original” NT text number only in the few dozens, as opposed to the several thousands otherwise set aside from serious consideration.
I’d like to open this up to discussion again. Can reasoned eclectics make any apologetic appeal to the abundance of our NT witnesses without being inconsistent? If so, how?

———
* “Appendix: The Case for Byzantine Priority” in The New Testament in the Original Greek: Byzantine Textform 2005, p. 568.

Monday, August 14, 2017

What is a Catena Manuscript and Why should we Care?

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In the course of my research on the hexaplaric fragments of Job, I became immersed in its catena tradition. I also became aware that most handbooks and introductions to the Septuagint that mention these MSS did not describe them well, and they usually assumed too much knowledge on the part of the reader, especially the beginner, or worse, the specialist did not understand catena MSS either. A picture is worth a thousand words, and a visual of these MSS allows one to understand commentary on them and what the “C“ symbolizes in a critical text’s apparatus. Knowledge of their material layout aids in understanding their contents.

“Catena” is the Latin word for “chain,” and it will become evident below why these MSS were named as such. The details of the textual tradition of the Job catena need not detain us here. See my article on this topic for details, but one does not need to wade through it to appreciate the content of this post. There are two types of catenae MSS: Marginal and Text.

Tregelles and Tyndale House contra mundum: Reconsidering the Text of Rev 5:9

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It is common knowledge that, at at several places in the book of Revelation, the main text of our standard Handausgabe (i.e. Nestle-Aland, 28th ed.) follows a singular reading of Codex Alexandrinus (GA 02; LDAB 3481). In principle, this is not inadmissible: a reading that is singular now needn’t have been so 1,500 years ago. Generally, though, some might find singular readings prima facie suspect, especially if they can be adequately accounted for on internal grounds.

Now, for quite some time I’ve been fascinated about ways in which various facets of the copying process affect the rise of variant readings. At one level, copying seems like a simple and rather straightforward procedure: dip, look back (at the exemplar), write (a unit of text, whatever its length), look back, complete a line and start a new one, write, look back, write, look back, start a new column, write, look back, dip ... you get the idea. Seemingly uneventful. Or is it? All one need do is to browse through a few pages of Louis Havet’s Manuel de critique verbale appliquée aux textes latins (Paris: Hachette, 1911) to see that, in between these few rudimentary processes, all manner of things may occur which can make it to our apparatus critici as variant readings.

One such reading occurs at Rev 5:9. The main text of NA28 reads as follows:

καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες· ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας  τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους.

The only one variation-unit recorded for this verse concerns the addition/omission and the placement of ἡμᾶς. All the Greek witnesses but 02 contain ἡμᾶς before or after τῷ θεῷ. On the one hand, I could see why the editors would prefer the omission here, as the first-person pronoun makes for a somewhat awkward transition to v. 10 (καὶ ἐποίησας αὐτοὺς κτλ.). Personally, however, I find this explanation unimpressive. To begin with, the scribe of 02 may have followed the same logic and so drop the pronoun under the influence of the ensuing context (a very common scribal tendency). Another possible scenario has to do with the aforementioned mechanics of the scribal process. Given that the last line of a column 1 on the given page 02 ends with τω θ̅ω̅, it seems quite likely (to my mind at least) that the pronoun may have been dropped accidentally as the scribe was traversing to another column (again, a well-documented tendency).


In short, I think we’d better print here what is a better-attested and more difficult reading whose origin is not easily accounted for by a scribal error. If you’re interested to read about this in greater detail, see my recent note: ‘“And You Purchased [Whom?]”: Reconsidering the Text of Rev 5,9’, ZNW 108 (2017) 306–12.

P.S. If you don’t have access to the article and/or don’t read footnotes, you’ll miss that, amongst NT editions, there are two that do not favour the singular reading of 02 at this point, namely Tregelles and the forthcoming Tyndale House Edition of the Greek New Testament (THEGNT).

Friday, August 11, 2017

ETC Interview with Paolo Trovato: Part 2

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Here is Part 2 of my interview with Paolo Trovato. Read Part 1 here.





For someone who isn’t an editor or working on an edition of a text, what do think is the main value of your book for them?

Being able to easily detect the typos in a newspaper or a brand-new book. I am not kidding. This means realizing that, even in our time, any work hides or can hide within its pages a number of textual problems, born during the transmission, that is, the journey of the text from the author (via printing house or Xerox copies or internet) to the reader.

Can you tell us what you are working on at the moment?

Well, it is a rather long “moment”. Since 2007 I am working with a small team on a critical edition of Dante’s Commedia. The classification of the 600 extant MSS not reduced to small fragments took almost ten years, but now, thank God, we find ourselves in the more amusing and creative phase of fixing the text, for which we use 12 MSS only, the highest and most conservative in our stemma. In these very days I am working on Inferno, IV, but I already published provisional editions of Inferno, XXIII and Inferno, XXXIV on the web where I am getting precious feedback (see here and here). I have also completed some other cantos.

Wednesday, August 09, 2017

Poll: Pick your favorite book cover

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Tommy and I are finishing up our introduction to the CBGM right now. It will be jointly published by SBL and the German Bible Society and they are hoping to have it out at the SBL meeting in November. There are some details for the book over on Amazon. But you’ll notice that there’s no book cover, which brings us to the point of this post. One of the fun things about this project is that SBL is letting us design the cover ourselves and we need some feedback on our final two. Which do you like better?

A.

B.

Which is better?



(Both manuscript images were taken on an expedition with CSNTM at the National Library of Greece and will be used by permission.)

Tuesday, August 08, 2017

Lecture: Lee Irons on the the ‘Righteousness of God’ in Paul

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This October, Charles Lee Irons will be speaking at Phoenix Seminary on what Paul meant by the “righteousness of God” (δικαιοσύνη θεοῦ). This was the topic of his book The Righteousness of God: A Lexical Examination of the Covenant-Faithfulness Interpretation (Mohr, 2015). His thesis challenges the interpretation of this term which has been crucial in the interpretation of Paul by scholars like N.T. Wright, Richard Hays, and others. For a positive review of Irons’s book, see Tom Schreiner’s here; for a strong critique, see John Frederick’s in JBTS (vol. 1)  with a response from Irons.

If you’re in the area, come join us. It’s free and open to the public. No registration needed. Register here.