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Microsoft Word - Head5 22pp.docPeter M. Head
Summary
A review article on: Novum Testamentum Graecum: Editio Critica
Maior Vol. IV Catholic Letters (ed. by Barbara Aland, Kurt Aland†,
Gerd Mink, Holger Strutwolf, and Klaus Wachtel); Instl. 1: James,
Pt. 1. Text, Pt. 2. Supplementary Material (Stuttgart 1997; 2nd
rev. impr., Stuttgart 1998); Instl. 2: The Letters of Peter, Pt. 1.
Text, Pt. 2. Supplementary Material (Stuttgart 2000); Instl. 3: The
First Letter of John, Pt. 1. Text, Pt. 2. Supplementary Material
(Stuttgart 2003); Instl. 4: The Second and Third Letter of John.
The Letter of Jude, Pt. 1. Text, Pt. 2. Supplementary Material
(Stuttgart 2005).
1. Introduction
Although for some purposes the editions of the Greek NT currently
available (i.e. NA27 and UBS4) are adequate, textual scholars
wanting more extensive collections of variant readings with
manuscript support have had to look back to the major works of
Tischendorf (published in 1869) and von Soden (published in 1913).1
In 1981 Kurt and Barbara Aland wrote of these two editions:
1 E. Nestle and K. Aland, ed., Novum Testamentum Graece (Stuttgart:
Deutsche Bibelgesellschaft, 1993; cf. ©1979 26th edition, 1898 1st
edition); The Greek New Testament: Fourth Revised Edition, ed. K.
Aland et al (New York /London /Edinburgh /Amsterdam /Stuttgart:
United Bible Societies, 1993; cf. 1966 1st, 1968 2nd, 1975 3rd
edition); C. Tischendorf, Novum Testamentum Graece: ad
antiquissimos testes denuo recensuit apparatum criticum omni studio
perfectum apposuit Commentationem Isagogicam praetexuit
Constantinus Tischendorf (Editio octava critica maior; 3 vols.;
Lipsiae: Giesecke & Devrient, 1869, 8th edition); H. F. von
Soden, Die Schriften des Neuen Testaments in ihrer ältesten
erreichbaren Textgestalt hergestellt auf Grund ihrer
Textgeschichte: Text und Apparat (Göttingen, 1913
[Sonderausgabe]).
TYNDALE BULLETIN 61.1 (2010) 132
They are indispensable for specialized studies on the transmission
of particular texts and passages because (unfortunately) they still
represent the most detailed collection of variants (von Soden) and
the most accu- rate presentation of the evidence for them
(Tischendorf) available today.2
As successive directors of the Institute for NT Text Research in
Münster, first Kurt and then Barbara Aland had been pursuing the
production of ‘die grosse kritische Ausgabe’ or Editio Critica
Maior which would make up for this unfortunate contemporary lack.3
After many years of work, reflected not least in the extensive
material collected in the Text und Textwert volumes,4 the
publication of the text, critical apparatus, and supplementary
material for the Catholic Epistles has now been completed,
beginning with James (1997), then the letters of Peter (2000), 1
John (2003), and finally 2 and 3 John and Jude (2005).5 These eight
fascicles not only provide us with the most
2 K. and B. Aland, The Text of the New Testament: An Introduction
to the Critical Editions and to the Theory and Practice of Modern
Textual Criticism (Grand Rapids: Eerdmans and Leiden: Brill, 1987;
tr. E. F. Rhodes from 1981, Der Text des Neuen Testaments): 37. 3
See K. Aland, ‘Novi Testamenti Graeci Editio Critica Maior: Der
gegenwärtige Stand der Arbeit an einer neuen grossen kritischen
Ausgabe des Neuen Testaments’, NTS 16 (1969-70): 163-177. There is
also a discussion in the (first) Bericht der Stiftung zur Förderung
der neutestamentlichen Textforschung für die Jahre 1972 bis 1974
(Münster, 1974): 45-46 (this identifies James as the first part of
the proposed edition, discusses the use of computers in inputting
data and publication, and states that what might sound like an
enterprise from the year 2000 is actually absolutely realistic in
1974). For an interesting discussion of progress to that point see
B. Aland, ‘Die Editio Critica Maior des Neuen Testaments: Ziel und
Gestaltung’, Bericht der Stiftung zur Förderung der
neutestamentlichen Textforschung für die Jahre 1988 bis 1991
(Münster, 1992): 11-47 (this includes sample pages treating Jas
2:18-19 which may now be compared with the final version); see also
K. Wachtel, ‘Probleme der Dokumentation des Byzantinischen Textes
in einer Editio Critica Maior des Neuen Testaments’, Bericht der
Stiftung zur Förderung der neutestamentlichen Textforschung für die
Jahre 1988 bis 1991 (Münster, 1992): 48-97. 4 Particularly relevant
for the Catholic Epistles are: K. Junack, W. Grunewald and K.
Aland, Das Neue Testament auf Papyrus Bd. I. Die Katholischen
Briefe (ANTT 6; Berlin: de Gruyter, 1986); A. Juckel and B. Aland,
Das Neue Testament in syrischer Überlieferung Bd. I. Die Großen
Katholischen Briefe (ANTT 7; Berlin: Walter de Gruyter, 1986); Kurt
Aland, A. Benduhn-Mertz and G. Mink, Text und Textwert der
griechischen Handschriften des Neuen Testaments: 1. Die
Katholischen Briefe, Bd. 1. Das Material (ANTT 9); Bd. 2.1 &
2.2: Die Auswertung (ANTT 10,1 & 2) Bd. 3. Die
Einzelhandschriften (ANTT 11) (Berlin: de Gruyter, 1987); Klaus
Wachtel, Der byzantinische Text der katholischen Briefe: Eine
Untersuchung zur Entstehung der Koine des Neuen Testaments (ANTT
24; Berlin: de Gruyter, 1995). 5 Bibliographical details have been
given in the Summary. Addenda and Corrigenda to these volumes are
available from the Institute website (www.uni-muenster.de/
NTTextforschung/ECMAddCorr.pdf; other online resources are also
available at www. uni-muenster. de/ NTTextforschung).
HEAD: Editio Critica Maior 133
extensive treatment of the textual tradition of these epistles yet
compiled, they also anticipate the production and publication, over
the next several decades, of the rest of the NT; they thus offer
‘the reader an indication of the purpose and character of the
edition as a whole’.6
In this edition the editors, made up of former and current senior
staff at the Munster Institute, intend to provide ‘the full range
of resources necessary for scholarly research in establishing the
text and reconstructing the history of the NT text during its first
thousand years’.7 But it is not only textual scholars who will be
interested in the new edition, since it also incorporates a new
published text with many differences from the text of NA27 which
will become the main text line in future editions of the
Nestle-Aland Novum Testamentum Graece. This new edition ought to be
noticed by all NT scholars. In what follows I shall explain the
layout and main features of this new edition, introduce the method
that has come to be central to the whole project, and outline some
of the future plans. Some fundamentally important features of this
edition have not yet been published which will constrain this
review somewhat. The introduction to James stated:
An additional volume offers supplementary studies to support the
textual decisions. It contains descriptions of the New Testament
manuscripts, with definitions of their textual character in the
light of the total evidence, and an arrangement of the manuscripts
and manuscript groups by their role in the development of the text.
This promotes greater clarity in the definition of external
criteria for decisions on variant readings, guarantees a more
thorough perspective on the textual scene, and stimulates further
research. A textual commentary discusses all passages where
difficulties are found in the textual tradition.8
Without the additional material supporting the textual decisions
made in the ECM (and especially a textual commentary) we are able
to observe changes made from pre-existing editions, but we are not
in a position to understand completely the reasons why particular
readings have been chosen. Sometimes this can be discerned from new
evidence or other discussions; and some general tendencies can be
discerned from the differences between ECM and NA27; but lacking
the rationales behind the decisions means we shall not in this
review engage in detailed discussion of the variants
themselves.
6 James ‘Preface’, XI. 7 James ‘Introduction’, p. 11*. 8 James
‘Introduction’, p. 11*.
TYNDALE BULLETIN 61.1 (2010) 134
Sample from Novum Testamentum Graecum: Editio Critica Maior Vol. IV
Catholic
Letters (ed. by Barbara Aland, Kurt Aland†, Gerd Mink, Holger
Strutwolf, and Klaus
Wachtel); Instl. 1: James, Pt. 1 Page 2, © 1997 Deutsche
Bibelgesellschaft, Stuttgart.
#1
2. The Edition
We have already noted the extensive aim of this edition, but in
this section we shall outline the actual practice in terms of
presentation and format and such like. Essentially the edition
consists, as all critical editions do, of two main features: the
basic text, which is here called ‘the primary line text’ (I shall
abbreviate this as PLT), and a critical apparatus to the primary
line text which expresses the situation in the manuscripts and
other witnesses to the text. The primary line text is basically the
earliest form of the text ascertainable by current methods as
determined by the editors. In later instalments this comes to be
called the initial text, in German the Ausgangstext, sometimes
abbreviated to the A-text (or, in the context of the apparatus, the
a- text). This text was decided on by the editors using both
traditional and newly developed methods (to which we shall turn in
a few moments), and offers, in the course of the Catholic Epistles,
a new edition of the Greek text (which differs from the NA27 text
in twenty-five places). In order to offer an exposition of the main
features of the new edition it will be worthwhile to consider a
single page and work through the contents. The very first page
serves as a good example.
First, to get an idea of the scope of the ECM we should note that
this text from James 1:1-2a has only a single variant noted in NA27
(the addition of πατρος in 429 614 630 pc after θεου – incidentally
not noted in UBS4). By contrast here we have information about
eight points of variation with twenty different readings (and on
this page variants are relatively sparse, most pages of the ECM
only have one text line).
The upper text provides the primary line text (#1) and an overview
of the variants (#2). The variants are tagged to the text using a
simple numbering system where each word is assigned an even number
and each space between words is an odd number.
Taking the first variant at number point 6 (#3), related to the
word και, the variant overview shows that πατρος is added in two
places, either before or after και. In the variant overview section
the PLT is designated as a so that the list of variants always
begins from b in the overview, but from a in the main apparatus
(where the evidence will be given). The editors do not provide a
rationale for assigning variants to the available letter sequence,
here the b variant seems more significant than the c variant, but
it is not a general rule that variants with a later
TYNDALE BULLETIN 61.1 (2010) 136
letter-label are less significant. The apparatus provides the
evidence (#4). The evidence is displayed in the same order as we
are used to from the NA editions, but using somewhat different
abbreviations from NA27 (no letters for uncials, only 01 for
Sinaiticus, 02 for Alexandrinus, 03 for Vaticanus etc.); Byz has a
particular reference to manuscripts of the Byzantine text.9 The
versional evidence is also presented differently, with the capital
bold letter for the language group (in this case L for Latin [F and
V stand for textual types within the Old Latin], K for Coptic
(Sahidic and Bohairic), and S for Syriac (Peshitta and Harklensis)
– these three languages are treated as the main versional
witnesses.
So the lower apparatus provides the detailed evidence of the
witnesses which support the three readings, as well as a list of
manuscripts which are cited elsewhere in James (#5), but which are
not extant at this particular point (noted by the dash and the
witnesses beginning with P20. P23. P54. 04 etc.).
One can immediately see the gain when compared with NA27: the
complete list of witnesses supporting the text reading (this is not
routinely done, a complete list of witnesses is given when fifteen
or more Greek manuscripts differ from the a-text line; in other
places these are not listed [as we shall see]); a complete list of
witnesses supporting the addition of πατρος after θεου – filling
out the pc of NA27; and an additional variant. If we recall that
this is the only variant presented in NA27 then we will realise
that all the other variants on this page are additional to NA27 –
that is the point of the ECM: to provide a much more comprehensive
accounting of the textual data relating to the Greek NT for the
whole of the first millennium.10
The next variant, at number points 8-12 (#6), is laid out
similarly, except for the fact that the main apparatus (#7) does
not give all the evidence for the a-text (since fewer than fifteen
Greek manuscripts differ from the a-text).11 In such cases, as
here, for reasons of space, we 9 For the Catholic Epistles these
were determined by the complete collation of manuscripts across 98
text passages. (see ‘Introduction’, James, 12*) 10 Even so it is
worth noting that the ECM offers an apparatus derived from a
careful selection of the more important witnesses from all the
available manuscripts. For example, in Jude, T. Wassermann used
around 140 manuscripts, whereas Wassermann’s recent study involved
a complete transcription of 560 manuscripts of Jude. (T. Wasserman,
The Epistle of Jude: Its Text and Transmission [CBNT 43; Lund:
Almqvist & Wiksell, 2006]). 11 While generally this policy
decision works well, since most of the variants with fewer than
fifteen witnesses opposing the main text are less significant,
occasionally it
HEAD: Editio Critica Maior 137
are not given the full collection of Greek manuscript witnesses,
only any clarifications needed to understand the force of these
witnesses, i.e. P74V; as well as a full citation of all the
relevant patristic evidence and versional evidence as
usual.12
The versional evidence in this variant includes some ‘other
versions’, cited ‘only when they seem relevant to variants in the
Greek text’ (Introduction, 15*), here specifically the Armenian (A)
and the Ethiopic (Ä), elsewhere including the Georgian (G), and the
Old Church Slavonic (Sl).
The patristic evidence is presented in abbreviated form (#8): ‘Cyr.
Did. PsOec. ThdtAnc’. But the supplementary volume includes all the
information one needs in order to track down the reference in a
cited edition of each church father. For example, the reference at
James 1:1 is to ‘Cyril, Glaph, PG 69, 353 A 14 (8-12a)’ (‘Index of
Quotations and references for James’, Supplement B20); this can be
further tracked down in the ‘List of patristic abbreviations for
the Catholic Letters’, Supplement B16), where the works of the
fifth-century Cyril of Alexandria are listed and the editions used
are given (Supplement, B16 – Glaphyra in Pentateuchum). The
citation can be checked and verified, or the context investigated,
as required (which I have done for this particular case, the
relevant sentence is: κωβος γον μακριος τας δδεκα φυλας πιστλλει
λγων κωβος Θεο κα Κυρου ησο Χριστο δολος.) Here as well we find
‘Did’. (Didymus of Alexandria) cited in support of both the a-text
and the b- text reading. Again, using the information in the
Supplement it is
does not work. There are some occasions when either there is a
dotted variant reading, suggesting an alternative reading of some
significance, or a change to the main text when compared with NA27
where the choice between variants is obviously difficult and where
it would be convenient to have all the evidence laid out (to save
from having to reconstruct the witnesses from the negative
apparatus minus the lacunose witnesses), but because fewer than
fifteen witnesses support the alternative text we do not get a full
collection of evidence in the apparatus. Examples where this occurs
are: 1 Pet. 1:9, 16/5, 22; 5:5/24; 2 Pet. 3:16/10-12 (cf. also 1
John 5:18/36 where ECM differs from NA27 without a full display of
the evidence). There are of course places where the A-text is
supported by fewer than fifteen witnesses (e.g. Jas 2:3, 19; 3:8;
4:14/15; 1 Pet. 1:16/12-14), on these occasions the witnesses for
the other readings are given in full. 12 P74V suggests that P74
appears to support the a-text line, but the appearance of P74 next
to the dash in the apparatus suggests that it is not fully extant
or legible. The Supplement contains a complete list of lacunae in
the Greek manuscripts including P74 (Supplement, B 11), as is often
the case with such matters, a look at a photograph of P74 clarifies
that the first line of Jas 1:1 is attested by lower traces only,
while the second line begins ΧΥ ΔΟΥΛΟΣ – the traces certainly seem
to fit the a-text.
TYNDALE BULLETIN 61.1 (2010) 138
relatively simple to find both references, check the context, and
compare the two. This is a great resource for delving further into
citations and discussions of various NT passages in patristic
writers, as well as a transparent tool for checking and verifying
the information provided here.
The next item in the apparatus is not listed in the abbreviated
apparatus because it does not involve a variant to the a-text, but
an error (#9). So at number point 14, the word δουλος, we are
referred to 1241f. Here there is an issue for native English
readers who are accustomed to taking a single ‘f’ after a number as
indicating that the following number is also included (i.e.
generally 1241f would signify 1241-1242). Throughout this edition
‘f’ stands for Fehler, or ‘error’, and signifies some error in the
witness. Again the Supplementary volume contains a ‘List of errors
(Liste der Fehler) in the Greek manuscripts’ (Supplement B12-14)
which reveals that 1241 at this point reads δου.
The third major variant unit, on number points 26-28 (τη διασπορα),
illustrates some more features of the edition (#10). The a- text
witnesses are not listed except for points of interest (here again,
errors in the Greek manuscripts: 456f1 reads τη διαασπορα, while
both 1718 and 2674 share an error, f2, which reads ταις διασπορα
(Supplement B12)—which may be helpful to know about when
considering the origin of the c-text. The question mark in place of
a letter refers here (as always) to a versional reading which does
not support any of the Greek readings. Again the Supplement
provides more information (text, translation and sometimes
discussion) of all this witness (here a somewhat paraphrastic
rendering). The double arrow (↔) followed by ‘a/b’ indicates that
the cited witnesses might support either the a-text or the b-text
reading (but not the c-text reading). For the versions this
generally means that the Greek text underlying the version is not
able to be determined (often impossible for the presence or absence
of definite articles), and for Greek witnesses the Supplement
provides details (in this case it is not certain whether or not P74
has room for the article—again a photograph is necessary to check
this).
It is immediately apparent that the decades of work and thought
which have gone into this edition have resulted in an exceedingly
clear and orderly presentation of the data. Explanations of
complications and further resources on the witnesses are available
in the Supplement. Not
HEAD: Editio Critica Maior 139
only will this edition improve on the great editions of Tischendorf
and von Soden by incorporating the latest research on the
witnesses, but it will improve on the techniques of display so that
non-specialists will find they are able to find their way around
and understand the layout fairly quickly.
Another feature of this edition, unfortunately not found on the
first page, is the use of a pair of bold dots to signal
‘alternative readings’ which ‘are variant readings which the
editors considered as of equal value’ [to the primary line text].13
Thus the bold dots are an indication of editorial uncertainty and
mark out particular variant readings as important. I have not come
across any discussion of the way in which the primary line text was
chosen in these passages of uncertainty. I suppose one might think
that the reading given in the main text is regarded as, however
marginally, superior to the one which is relegated to the
apparatus, but this is not, so far as I can tell, ever discussed.
The PLT reading must be regarded as somewhat superior to the
supposedly equal variant given in the apparatus since some of the
changes from NA27 text are marked in such a way. The first example
of this is at James 2:3:44-48, where the PLT is η καθου εκει
(marked with double dots); and the second reading in the apparatus,
also marked with bold dots is the NA27 (= NA26) text reading: εκει
η καθου. Since this reading is flagged up in the introduction as
one of two instances in which the ECM text for James differs from
the NA27 and UBS4 text, and that ‘apart from these [two occasions]
there was no need to alter the text’,14 it follows that the ECM
reading at James 2:3 must be regarded as an improvement, a
necessary alteration, and not simply as a-text of absolutely
straightforwardly equal plausibility as the dotted text. This much
is basically admitted in the preliminary notes to the second
instalment which adds the following statement:
A bold dot () is again found frequently in the primary line and in
the overview of variants. Its use was not governed by any absolute
or precise definition. Sometimes it signals alternative readings
which were considered of equal value. Sometimes the reasons for the
reading in the primary line were regarded as superior, but not
sufficiently to rule out with complete confidence the claims of the
indicated alternative reading. In any event the dot indicates a
passage which calls for special critical consideration. Further
research may well lead to a new solution for it or
13 James, 11*. 14 James, 11*.
TYNDALE BULLETIN 61.1 (2010) 140
confirm the present decision. In many instances, however, the
resources of textual criticism may appear to have been
exhausted.15
In the fourth instalment we are told that this is a better
explanation for the significance of the bold dots than the one
originally offered in the first instalment.16 The following is also
added:
‘Perhaps their most important function is to indicate where
critical discussion has not proved conclusive, even if in many
instances the editors prefer the reading in the primary
line.’17
It appears that we must reckon with a degree of flexibility in the
reasons for deploying bold dots in the PLT, and therefore with some
uncertainty as to what they signify on any particular occasion in
the ECM. Unfortunately we are not able to distinguish those variant
readings which the editors actually do regard as ‘of equal value’
with the PLT, from other variant readings which the editors regard
as of rather less value than the PLT, although not to be
disregarded, and subject to ongoing discussion and research. I
would suggest, given the fact that improvements claimed over the
NA27 in the PLT are sometimes linked with the NA27 reading marked
by a bold dot, and given the fact that the editors must in each
case have made a decision to print one reading as the main text and
another in the apparatus (recall the phrase cited above: ‘further
research may well lead to a new solution … or confirm the present
decision), it is reasonable, indeed inevitable, that we will regard
the PLT as superior in general (in the editors’ opinion) to the
dotted text in the apparatus. I suppose the promised textual
commentary may serve to highlight the passages which were regarded
as genuinely equivalent.
Having said this there are some surprises in the deployment of the
bold dots.18 For example there are occasions when the ECM prints a
different text from NA27 but the NA27 reading is not offered as a
dotted example. The following texts fall into this category, and it
could be argued that most of them warrant some indication of
doubt.19 In James 1:22/14-16 the ECM text is ακροαται μονον
(returning to
15 Peter, 24*. 16 2 & 3 John, Jude, 37* note 2 cf. James, 11*
as cited above. 17 Peter, 24*. 18 In an appendix I have compiled a
list of all the dotted passages and all the differences between ECM
and NA27. 19 There is also an essentially orthographical change
from NA27 at 1 Pet. 2:25/12 (ECM has αλλ, NA27 has αλλα) which is
not bracketed by bold dots.
HEAD: Editio Critica Maior 141
NA25 text), while the undotted variant (followed by NA27) is μονον
ακροαται. This decision remains doubtful. In 2 Peter 2:11/24-26 the
ECM text is παρα κυριω (returning to the NA25 text), whereas NA27
has παρα κυριου. Here the external evidence does favour the ECM
text, with NA26 and 27 perhaps overly impressed by the witness of
P72. In 2 Peter 3:6/2-4 the ECM text is δι ον (with relatively poor
manuscript support), while the text represented in NA27 is δι ων –
difficult perhaps but with overwhelming manuscript support. I would
have expected bold dots at this point. At 1 John 5:10/24 the ECM
text is αυτω (returning to the NA25 text), while NA27 reads εαυτω.
Conversely at 1 John 5:18/36 the ECM text is εαυτον, while NA27 had
αυτον. At both these points both readings are well attested and
arguments could be made for both readings. I would have expected a
bold dot. In two other places of notorious difficulty (Jude 5 and 2
Pet. 3:10 – which we shall turn to below) where the ECM text
differs from NA27, I would also have expected bold dots.
It is striking that in these two places (Jude 5; 2 Pet. 3:10),
reflecting probably the two most difficult textual problems in the
Catholic Epistles, the ECM offers us a-text based on extremely
limited textual evidence, without any indication of doubt, even
though the use of bold dots is flagged as a feature of this new
edition. This suggests, alongside the other changes from NA27 that
are not marked as doubtful, that we should reckon not only with a
lack of clarity among the editors on the use and meaning of the
bold dots (shown by the changes in definition and explanation over
the course of the publication of the fascicles), but even more
importantly, that the bold dots mark only the doubts of the
editorial team reflecting the same method and approach.20 It
certainly does not mark out places where other textual scholars,
perhaps following a different method or approach, would
legitimately follow another text. This means that the indications
of doubt are not a global measure of the extent to which the
reconstruction of the text of the NT may be considered
doubtful.21
20 Just to take the example of 1 Pet., there are sixty-one words
enclosed within bold dots, out of 1,661 words in total; so 3.7% of
the words are considered doubtful by the editors. It is notable
that this is a relatively maximal figure since several of these are
word order variations, where it is not so much which words are in
the text but the order in which they should be given. In addition,
sometimes whole phrases are dotted even though the doubt concerns
only a single word of that phrase. 21 A further oddity is that the
‘Notes on the Reconstruction of the Text’ to 1 John states that
‘more use has been made of a bold dot to indicate a possible
alternative
TYNDALE BULLETIN 61.1 (2010) 142
3. Method
At least two fundamental developments in relation to the ECM have
taken place within the period of publication. These two
developments are related, fundamental to the Editio Critica Maior,
and important for understanding future plans within NT textual
criticism. First, this relates to the method by which the external
witnesses were evaluated prior to the determination of the
published text, the A-text (Ausgangstext), the text which stands at
the outset of the transmission history. Specifically the edition
has come to use a distinctive new method, the Coherence-Based
Genealogical Method, which has been progressively developed over
the last decade or so while work on the ECM was moving forward. We
shall introduce this method briefly in a moment, now I simply want
to note that it has been progressively applied. The James
instalment, published in 1997, states only that ‘the text is
established on the basis of all the evidence presented’ (11*), and
does not mention any new method at all.22 The Peter instalment,
published in 2000, utilises a new method, without giving it such a
clear title, based on ‘coherent groupings of genealogical
significance among the witnesses’ (p. 23*). The 1 John instalment
(2003) then explicitly appeals to ‘the Coherence-Based Genealogical
Method’ (‘Preface’, 29*). In the final instalment (2 and 3 John,
Jude, 2005) this method is used and even abbreviated to CBGM (e.g.
37*-38*).
Secondly, this relates to the behind-the-scenes mechanisms for
storing and manipulating the raw material, the transcriptions of
manuscripts which form the ultimate data on which the edition is
based. The 1 John instalment (2003) is the first to mention the
‘conversion of manually recorded manuscript collations to
completely computerized transcriptions’. These transcriptions ‘were
checked for discrepancies with the aid of the Collate program’
(‘Preface’, XVI). Wachtel and Parker explain that it was only after
the launch of the first
reading’ (1 John, 30*); but by comparison with James and 1 and 2
Peter there are fewer bold dots used in the edition of 1 John. 22
Proof that this method was not originally applied to James is
provided in the Peter instalment:
The text of the Letter of James was critically examined once more
in the light of the new findings of external criteria. The earlier
textual decisions were mainly confirmed, although sometimes
weakened. Yet the new findings did not support a variant reading
over the primary line text except in one instance (2:4/2-4), where
the d reading (και ου διεκριθητε) should be preferred to the a
reading (ου διεκριθητε). [p. 24* note 4]
HEAD: Editio Critica Maior 143
instalment, and at the same SBL meeting in San Francisco, November
1997, that they became acquainted with Peter Robinson’s work on The
Canterbury Tales ‘a truly amazing electronic edition in which the
user could interact with transcriptions and critical apparatus and
images of the manuscripts, along with commentary and interpretative
data’.23 The use of the Collate software for the entering and
analysing and presenting of the textual data must have been
initiated then at some intervening point.
It is obvious from these two points that ECM project has actually
been a project in transition. Initiated using traditional
data-handling techniques (i.e. manually recorded manuscript
collations) it has become a much more technologically equipped
project, with a special commitment to the Collate software and the
comparison of complete transcriptions (with promised access to
images). From a method perspective as well it was initiated using
traditional text-critical method and argument, but has now added an
innovative new method (CBGM) to the traditional text-critical and
philological arsenal.
The Coherence-Based Genealogical Method is difficult to summarise
briefly and I will not attempt a complete exposition and evaluation
here.24 As a method it attempts, utilising the complete
transcriptions of manuscript witnesses and the power of computer
analysis, to deal with the large number of witnesses to the NT
text, the problem that these witnesses are related in complex ways
involving contamination and the coincidental emergence of identical
readings (specifically for the Catholic Epistles the ECM used 164
Greek witnesses and found 3,046 places of textual variation). The
CBGM 23 K. Wachtel and D. C Parker, ‘The Joint IGNTP/INTF Editio
Critica Maior of the Gospel of John: Its Goals and Their
Significance for New Testament Scholarship’ (SNTS 2005 –
www.itsee.bham.ac.uk/online/2005_snts_WachtelParker.pdf): 1. 24 Cf.
more fully: G. Mink, ‘Eine umfassende Genealogie der
neutestamentlichen Überlieferung’ NTS 39 (1993): 481-499; ‘Was
verändert sich in der Textkritik durch die Beachtung genealogischer
Kohärenz?’ in Recent Developments in Textual Criticism: New
Testament, Other Early Christian and Jewish Literature (ed. W.
Weren and D.-A. Koch; STAR 8; Assen: Royal van Gorcum, 2003):
[39]-68; ‘Problems of a Highly Contaminated Tradition: the New
Testament. Stemmata of variants as a source of a genealogy for
witnesses’ in Studies in Stemmatology II (ed. P. van Reenen, A. den
Hollander and M. van Mulken; Amsterdam/Philadelphia: John
Benjamins, 2004): [13]- 85; ‘The Coherence-Based Genealogical
Method (CBGM) – Introductory Presentation’ (2008 & 2009
www.uni-muenster. de/ NTTextforschung/ cbgm_presentation/ download.
htm); K. Wachtel, ‘Towards a Redefinition of External Criteria: The
Role of Coherence in Assessing the Origin of Variants’ in Textual
Variation: Theological and Social Tendencies?(ed. H. A. G. Houghton
and D. C. Parker; Texts and Studies 6, 3rd series; Piscataway:
Gorgias Press, 2008): 109-127.
TYNDALE BULLETIN 61.1 (2010) 144
uses textual agreement between transcriptions of manuscripts as a
whole to identify specific genealogical relationships (or
coherencies) between the texts represented in these manuscripts and
the assumed initial text. Beginning with the relatively certain
parts of the initial text, using computer analysis, the ‘textual
flow’ at each variant unit can be mapped and preliminary
genealogical relationships can be developed. Although in the
initial stages of development this was generally applied once the
initial text had been decided on traditional text-critical grounds,
in the most recent form of the method the CBGM contributes to every
stage of the process:
‘Elements of the Coherence-Based Genealogical Method (CBGM)
constantly come into play in the reconstruction of the text: local
stemmata and analyses of coherence and textual flow have become
indispensable tools for the assessment of variants.’25
A striking example of the use of the CBGM is 1 Peter 4:16, where
ECM reads εν τω μερει τουτω—‘glorify God in this case’ (NA27
summarises the support for this reading as P049 and the Majority
text), over against εν τω ονοματι τουτω (which NA27 printed as the
text, with the support of P72, 01, 02, 03 33 81 1739, numerous
other manuscripts and all the early versions). It is notable that
the earliest manuscript support for the ECM a-text is ninth-century
(both P and 049), whereas the ECM b-text (the NA27 text) has
supporting manuscript evidence datable to the Third, Fourth, and
Fifth Centuries, alongside impressive early versional support in
the Old Latin, Coptic and Syriac (among others). The decision of
the ECM to print εν τω μερει τουτω rests on an assessment that this
is the more difficult reading, and an assessment of the
genealogical coherencies of the two readings—which seems to suggest
that the b-text arose on multiple occasions from a close ancestor
which read εν τω μερει τουτω.26 This would be an example where the
CBGM allows the critic to recognise the Ausgangstext in one late
strand of the manuscript tradition. On the other hand it remains
controversial because of the absence of this reading among any
pre-ninth-century witness and because the workings of the CBGM, in
terms of the analyses of the claimed genealogical coherencies, are
not represented in this edition.
25 ‘Notes on the Reconstruction of the Text’, 2 & 3 John, Jude
(2005), 37*. 26 For a discussion of this passage see Mink,
‘Problems of a Highly Contaminated Tradition’, 43-45; and ‘The
Coherence-Based Genealogical Method (CBGM) Introductory
Presentation’, 205-228.
HEAD: Editio Critica Maior 145
In general, as regards this edition in its current state there
remains the problem that the working of the CBGM and the thinking
of the editors are hidden from the readers. We can see the results
in terms of changes introduced in comparison with the NA27. There
are twenty- five changes when compared with the NA27 (these are
listed and marked with asterisks in the appendix). It is not easy
to discern any general tendency among these variants (sometimes the
new readings follow Vaticanus, at other points they follow the
Majority text), unless it is that the CBGM emboldens editors to go
against the bulk of the manuscript evidence at significant moments.
Many of these alterations are not particularly significant and
involve a different choice in a balanced complex textual
situation—eight of them involve the omission of words already
marked in NA27 as relatively uncertain by the use of single square
brackets (several of these involve a return to the NA25 text). Two
others are word order variations, and five or six involve spelling
variations (of different levels of significance). Two particularly
difficult passages are of interest: Jude 5 and 2 Peter 3:10.
Jude 5/12-20 contains a notoriously difficult textual problem (ECM
lists thirty-one different readings for this phrase). The ECM text
is υμας απαξ παντα οτι Ιησους (following the single manuscript B
03) with the final word bracketed by bold dots (where it is
parallel with the alternative reading [ο] κυριος at the point—this
proposed alternative text υμας απαξ παντα οτι [ο] κυριος is not
found in any manuscripts). For this phrase the NA27 text offered
[υμας] παντα οτι [ο] κυριος απαξ, a reading which as a whole is not
found in any manuscript. Here, it would appear, the editors have
also taken the reading that ‘Jesus saved a people from the land of
Egypt’ as the more difficult reading which was variously adapted
(using either κυριος, or θεος especially). Probably some
information about the genealogical coherence of the witnesses may
also have informed the editorial decision, although readers of the
edition have no access to this information. In this case the bold
dots focus on the most significant of the textual decisions,
although considering the difficulty represented by the whole
phrase, and the possibility of constructing an argument moving in
the opposite direction, bold dots probably ought to bracket the
whole variant unit.
Perhaps the most striking of the ECM editorial decision is at 2
Peter 3:10/48-50, where the ECM text, ουχ ευρεθησεται, is not found
in a single Greek witness, this is really a Greek text conjectured
on the
TYNDALE BULLETIN 61.1 (2010) 146
basis of some versional evidence. The textual decision is
complicated and difficult; but perhaps one of the most surprising
decisions is that this does not warrant a bold dot signalling
uncertainty, especially considering that NA27 reads ευρεθησεται
(with 01, 03, 018, 424c, 1739, 1881 and other witnesses). This is
likely to be a point where many critics will suggest that it would
be better to follow a reading attested in the Greek manuscript
tradition than to follow a conjecture, however neatly the
genealogical coherence can be mapped.
Further engagement on the strengths and weaknesses of the CBGM and
its deployment at these and other points is much to be desired in
the coming years. It is worth noting that it is only now that the
entire textual tradition of the Catholic Epistles has been mapped
that the CBGM can operate with the full range of evidence. This may
well lead to further revisions of earlier decisions in the light of
fuller evidence. Such an engagement would in any case need to
reckon not only with the available information about the CBGM, but
also with the promised textual commentary on the Catholic
Epistles.
4. The Future
The whole scope of the ECM is for an edition of the Greek NT in
(nominally) five volumes:
I. Gospels IV. Catholic Letters II. Acts V. Revelation III. Pauline
Letters
The Catholic Letters have been published in the amount of space and
pages one might expect for a single substantial volume (649 pages
in total, consisting at the moment of eight separate fascicles); it
is clear that the Gospels, although ostensibly a single volume,
will require at least two physical volumes each (perhaps Mark may
be able to be presented in a single volume); and probably something
similar could be said for Acts; while Paul’s letters will certainly
also need to be published in up to six volumes, with Revelation
requiring perhaps two. In terms of space then one might think in
terms of something close to twenty physical volumes, assuming that
they are all to be produced in print volumes.27
27 In NA27 the Catholic Epistles take up 43 pages (out of 680 in
total); at the same proportion the whole NT on this scale would
take up 680/43 = 16 volumes (although
HEAD: Editio Critica Maior 147
The production of these future volumes will be carried out as an
international project incorporating both the Institut für
neutestament- liche Textforschung (Münster) and the International
Greek NT Project (effectively based at the Institute for Textual
Scholarship and Electronic Editing in Birmingham, UK). The INTF is
responsible for Acts (scheduled to be completed in 2013), then Mark
(2018), Matthew (2024) and Luke (2030). The IGNTP is responsible
for John (scheduled to be completed in 2013), the Pauline Epistles
(2026) and Revelation (2030).28 Together the separate parts will
make up the larger whole, the Editio Critica Maior. As the primary
text line is revised for each of the parts of the NT, it is
anticipated that the Nestle-Aland edition will be revised
accordingly (NA28 should take account of proposed changes to the
text of the Catholic Epistles in the ECM, then presumably NA29
might take account of changes to the text of John and Acts, and so
on). This will change the character of the Nestle-Aland text
somewhat. Currently the Nestle-Aland text is built on a principle
of methodological compromise embodied in the majority decisions of
a committee of people using somewhat different methods and
approaches. As currently projected the ECM initial text will be
produced using a single agreed method, and this will be
progressively applied directly to the Nestle-Aland edition (exactly
how long the print edition will retain this nomenclature is
uncertain).
5. Conclusion
The appearance of the Editio Critica Maior for the Catholic
Epistles is without doubt a major step forward in the study of the
textual tradition of the Greek NT—an edition of the NT fit for the
Twenty-first Century. In the history of NT textual research a major
edition with a relatively comprehensive collection of variant
readings has appeared about once every hundred years (Mill, 1707;
Wettstein, 1751; Tischendorf, 1869; von Soden, 1913).29 Other
editions have offered major methodological since CEs have fewer
manuscripts and fewer harmonistic variants the situation may be
even more extreme!). 28 These assignments and dates were announced
at the SBL Annual Meeting in San Diego (November 2007), see the
report by Jan Krans (http:// vuntblog. blogspot. com/ 2007/ 11/
sbl-san-diego-iii-igntp. html). 29 The IGNTP Luke volumes represent
just such an approach with a massive collection of variants
annotated to the textus receptus: The Gospel According to St. Luke;
Part One: Chapters 1-12; Part Two: Chapters 13-24 (International
Greek New
TYNDALE BULLETIN 61.1 (2010) 148
innovations, while depending on others for the collection and
display of the evidence, and appearing at similar intervals
(Bengel, 1734; Lachmann, 1831; Westcott and Hort, 1881). The
remarkable feature of the ECM is that it combines both the
comprehensive collection and display of variant readings and a
major methodological innovation. In terms of the display of the
textual data for the Greek NT the ECM represents a brilliant
achievement by the editorial team and we look forward to the future
volumes with eager anticipation. It offers textual scholars,
exegetes, and those interested in the history of the reception of
the text, a model of unprecedented clarity and scholarly depth. In
terms of the methodological innovation, the ECM represents the
first major attempt to harness the opportunities provided by
computer technology in processing the vast amounts of data
necessary to track genealogical relationships between texts. One of
the major agendas for NT textual criticism in the next decades is
precisely to engage with the principles, structures, and outcomes
of the Coherence-Based Genealogical Method which now stands at the
heart of the ECM. This will require recognising and understanding
both the strengths and the weaknesses of the CBGM, as well as the
implications of these for the reconstruction of the NT text in the
other portions of the NT. It will also require that users of the
edition can follow the editorial decisions as regards the
Ausgangstext, especially those that do not at first sight seem to
follow from the presentation of the textual data, so the promised
textual commentary remains an important part of the overall
project. This will enable the myriad of editorial decisions to be
better understood and doubtless challenged on occasion.
Testament Project (American and British Committees); The New
Testament in Greek III; Oxford: Clarendon Press, 1984, 1987).
HEAD: Editio Critica Maior 149
Appendix: dotted variants and changes to NA27
All dotted variants and differences to NA27 are listed here with
primary line text noted first and dotted variant second. The NA27
text is also noted and changes to NA27 are marked with an asterisk
*. Changes to NA27 which are not dotted are enclosed in square
brackets. The references add the ECM word number to the normal
Bible reference.
James James 1.20/12-14 (p. 16): ουκ εργαζεται (NA27) / ου
κατεργαζεται. *[James 1.22/14-16 (p. 18)]: ακροαται μονον / μονον
ακροαται
(NA27)30 *James 2.3/44-48 (p. 27): η καθου εκει / εκει η καθου
(NA27) *[James 2.4/2-4]: PLT should be και ου διεκριθητε / ου
διεκριθητε
(NA27)31 James 2.19/8-14 (p. 41): εις εστιν ο θεος (NA27) / εις
θεος εστιν James 3.4/18-20 (p. 50): ανεμων σκληρων (NA27) /
σκληρων
ανεμων James 3.8/8-14 (p. 55): ουδεις δαμασαι δυναται ανθρωπων
(NA27)
/ ουδεις δυναται δαμασαι ανθρωπων James 3.15/6-14 (p. 62): αυτη η
σοφια ανωθεν κατερχομενη (NA27)
/ η σοφια αυτη ανωθεν κατερχομενη James 4.12/6 (p. 75): ο (NA27) /
omit32 James 4.14/8 (p. 77): το (NA27) / τα James 4.14/15 (p. 78):
ποια η ζωη (NA27) / ποια γαρ η ζωη James 5.10/26-32 (p. 91): εν τω
ονοματι κυριου (NA27) / τω ονοματι
κυριου James 5.18/14-16 (p. 99): υετον εδωκεν (NA27) / εδωκεν
υετον
1 Peter *1 Peter 1.6/18 (p. 108): λυπηθεντας / λυπηθεντες (NA27) 1
Peter 1.8/6 (p. 110): ιδοντες (NA27) / ειδοτες 1 Peter 1.9/4-12 (p.
110): το τελος της πιστεως υμων (NA27) / το
τελος της πιστεως33 1 Peter 1.12/36 (p. 114): εν (before πνευματι)
(NA27) / omit34 *[1 Peter] 1.16/5 (p. 117): omit / οτι (NA27)35 *1
Peter 1.16/12-14 (p. 117): εγω αγιος / εγω αγιος ειμι (NA27)36 30
This involves a return to the text of NA25. 31 This is found in the
fascicle treating the letters of Peter (p. 24* n. 2) as a
subsequent decision based on looking again at the data in light of
the CBGM. 32 NA27 had the article in a single square bracket. 33
NA27 has υμων in a single square bracket. 34 NA27 has εν in a
single square bracket. 35 NA27 has τι in a single square bracket.
36 NA27 has ειμι in a single square bracket. ECM returns to the
NA25 text.
TYNDALE BULLETIN 61.1 (2010) 150
1 Peter 1.18/24-28 (p. 119): υμων αναστροφης πατροπαραδοτου (NA27)
/ υμων πατροπαραδοτου αναστροφης
1 Peter 1.22/28-30 (p. 122): καθαρας καρδιας (NA27) / καρδιας37 1
Peter 2.5/12 (p. 127): οικοδομεισθε (NA27) / εποικοδομεισθε 1 Peter
2.5/32 (p. 128): τω (NA27) / omit38 1 Peter 2.6/20-24 (p. 129):
ακρογωνιαιον εκλεκτον εντιμον (NA27) /
εκλεκτον ακρογωνιαιον εντιμον 1 Peter 2.11/14 (p. 134): απεχεσθαι
(NA27) / απεχεσθε. 1 Peter 2.16/24-30 (p. 138): αλλ ως θεου δουλοι
(NA27) / αλλ ως
δουλοι θεου 1 Peter 2.20/35 (p. 142): PLT (/34-36) παρα θεω (NA27)
/ παρα τω
θεω *[1 Peter 2.25/12 (p. 146)]: αλλ / αλλα (NA27) 1 Peter 2.25/14
(p. 146): επεστραφητε (NA27) / επεστρεψατε 1 Peter 3.1/4 (p. 146):
αι (NA27) / omit39 1 Peter 3.1/18-24 (p. 147): και ει τινες
απειθουσιν (follows NA27) /
ει και τινες απειθουσιν 1 Peter 3.22/10 (p. 168): του (NA27);
omit40 1 Peter 4.5/10-14 (p. 174): ετοιμως εχοντι κριναι (NA27) /
ετοιμως
κρινοντι 1 Peter 4.11/66-76 (p. 179): εις τους αιωνας των αιωνων,
αμην
(NA27) / εις τους αιωνας, αμην 1 Peter 4.14/36 (p. 183): αναπαυεται
(NA27) / αναπαυται *1 Peter 4.16/24-28 (p. 184): τω μερει τουτω /
τω ονοματι τουτω
(NA27) 1 Peter 4.17/4-6 (p. 184): ο καιρος (NA27) / καιρος41 1
Peter 4.19/34 (p. 187): αγαθοποιια (NA27) / αγαθοποιιαις 1 Peter
5.2/26-28 (p. 189): κατα θεον (NA27) / omit 1 Peter 5.5/24 (p.
192): ο (NA27) /omit42 1 Peter 5.8/24-26 (p. 194): τινα καταπιειν
(NA27) / καταπιειν.43 *1 Peter 5.9/22-30 (p. 195): τη εν κοσμω υμων
αδελφοτητι / τη εν
τω κοσμω υμων αδελφοτητι (NA27).44 *1 Peter 5.10/28-30 (p. 197): εν
Χριστω / εν τω Χριστω / εν Χριστω
Ιησου (NA27).45 1 Peter 5.11/13 (p. 198): αιωνας αμην (NA27) /
αιωνας των αιωνων
αμην 1 Peter 5.14/22 (p. 201): Χριστω (NA27) / χριστω ιησου
2 Peter 2 Peter 1.2/16-28 (p. 205): του θεου και Ιησου του κυριου
ημων
(NA27) / του θεου και Ιησου χριστου του κυριου ημων. 37 NA27 has
καθαρας in a single square bracket. 38 NA27 has τω in a single
square bracket. 39 NA27 has αι in a single square bracket. 40 NA27
has του in a single square bracket. 41 NA27 has ο in a single
square bracket. 42 NA27 has ο in a single square bracket. 43 NA27
has τινα in a single square bracket. 44 NA27 has τω in a single
square bracket. 45 NA27 has Ιησου in a single square bracket.
HEAD: Editio Critica Maior 151
2 Peter 1.4/8-18 (p. 207): τιμια και μεγιστα ημιν επαγγελματα
δεδωρηται (NA27) / τιμια ημιν και μεγιστα επαγγελματα δεδωρηται /
μεγιστα και τιμια ημιν επαγγελματα δεδωρηται
2 Peter 1.4/36-48 (p. 208): της εν τω κοσμω εν επιθυμια φθορας
(NA27) / της εν κοσμω εν επιθυμια φθορας
2 Peter 1.9/32 (p. 211): αμαρτιων (NA27) / αμαρτηματων 2 Peter
1.21/12-14 (p. 221): προφητεια ποτε (NA27) / ποτε
προφητεια 2 Peter 2.6/14-16 (p. 227): καταστροφη κατεκρινεν (NA27)
/
κατεκρινεν.46 *2 Peter 2.6/22 (p. 228): ασεβειν / ασεβεσιν
(NA27).47 *[2 Peter 2.11/26 (p. 231)]: κυριω / κυριου (NA27)48 2
Peter 2.13/32-34 (p. 233): απαταις αυτων (NA27) / αγαπαις
αυτων *2 Peter 2.15/2 (p. 235): καταλιποντες / καταλειποντες (NA27)
2 Peter 2.18/18 (p. 238): ασελγειαις (NA27) / ασελγειας 2 Peter
2.18/22 (p. 238): ολιγως (NA27) / οντως 2 Peter 2.19/27 (p. 239):
τουτω δεδουλωται (NA27) / τουτω και
δεδουλωται 2 Peter 2.20/22-32 (p. 240): κυριου ημων και σωτηρος
Ιησου
Χριστου (NA27) / κυριου και σωτηρος Ιησου Χριστου49 2 Peter 2.22/34
(p. 242): κυλισμον (NA27) / κυλισμα 2 Peter 3.3/20-22 (p. 245): εν
εμπαιγμονη (NA27) / εμπαιγμονη50 2 Peter 3.3/26-36 (p. 245): κατα
τας ιδιας επιθυμιας αυτων
πορευομενοι (NA27) / κατα τας ιδιας αυτων επιθυμιας
πορευομενοι
*[2 Peter 3.6/2-4 (p. 247)]: δι ον / δι ων (NA27) *[2 Peter
3.10/48-50 (p. 252)]: ουχ ευρεθησεται / ευρεθησεται
(NA27) *2 Peter 3.16/10-12 (p. 257): ταις επιστολαις / επιστολαις
(NA27) * 2 Peter 3.16/44 (p. 258): στρεβλωσουσιν / στρεβλουσιν
(NA27) 2 Peter 3.18/2 (p. 259): αυξανετε (NA27) / αυξανεσθε *2
Peter 3.18/45 (p. 260): nothing / adds αμην (NA27)51
1 John 1 John 1.4/16 (p. 267): ημων (NA27) / υμων *1 John 1.7/3 (p.
269): nothing / adds δε (NA27) 1 John 1.8/24-30 (p. 271): ουκ εστιν
εν ημιν (NA27) / εν ημιν ουκ
εστιν 1 John 2.4/6 (p. 276): οτι (NA27) / omit 1 John 2.4/28 (p.
276): και (NA27) / omit 1 John 2.20/20 (p. 290): παντες (NA27) /
παντα 1 John 2.29/14-16 (p. 299): οτι και (NA27) / οτι 1 John
3.13/2 (p. 311): και (NA27) / omit.52 46 NA27 has καταστροφη in a
single square bracket. 47 NA27 printed: ασεβε[σ]ιν. ECM returns to
NA25 text. 48 ECM returns to NA25 text. 49 NA27 has ημων in a
single square bracket. 50 NA27 has εν in a single square bracket.
51 NA27 has αμην in a single square bracket. ECM returns to NA25
text.
TYNDALE BULLETIN 61.1 (2010) 152
1 John 3.19/26 (p. 317): πεισομεν (NA27) / πεισωμεν 1 John 3.23/16
(p. 322): πιστευσωμεν (NA27) / πιστευωμεν 1 John 5.5/4-6 (p. 347):
δε εστιν (NA27) / εστιν53 1 John 5.6/38-46 (p. 348): υδατι και εν
τω αιματι (NA27) / υδατι και
τω αιματι *[1 John 5.10/22-24 (p. 352)]: εν αυτω / εν εαυτω (NA27)
1 John 5.11/18-24 (p. 354): εδωκεν ημιν ο θεος (NA27) / εδωκεν
ο
θεος ημιν *[1 John 5.18/36 (p. 363)]: εαυτον / αυτον (NA27) 1 John
5.21/6 (p. 367): εαυτα (NA27) / εαυτους
2 John 2 John 2/10 (p. 371): μενουσαν (NA27) / ενοικουσαν 2 John
9/42-54 (p. 381): και τον πατερα και τον υιον εχει (NA27) /
και τον υιον και τον πατερα εχει
3 John 3 John 3/4 (p. 388): γαρ (NA27) / omit 3 John 9/4 (p. 394):
τι (NA27) / omit 3 John 10/60 (p. 396): εκ (NA27) / omit
Jude Jude 5/4 (p. 409): δε (NA27) / ουν *Jude 5/20 (p. 410): Ιησους
/ (ο) κυριος (NA27). *[Jude 5/12-20 (p. 410)]: υμας απαξ παντα οτι
Ιησους; NA27:
[υμας] παντα οτι [ο] κυριος απαξ Jude 14/28-32 (p. 422): αγιαις
μυριασιν αυτου (NA27) / μυριασιν
αγιαις αυτου. Jude 16/14-16 (p. 424): επιθυμιας εαυτων (NA27) /
επιθυμιας
αυτων Jude 17/12-16 (p. 425): ρηματων των προειρημενων (NA27)
/
ρηματων προειρημενων *Jude 18.7 (p. 426): nothing / adds οτι
(NA27)54 *Jude 18.8-14 (p. 426) επ εσχατου χρονου εσονται / επ
εσχατου
του χρονου εσονται (NA27)55 Jude 20/8-18 (p. 428): εποικοδομουντες
εαυτους τη αγιωτατη ημων
πιστει (NA27) / εποικοδομουντες εαυτους τη αγιωτατη υμων
πιστει
Jude 21/10 (p. 429): τηρησατε (NA27) / τηρησωμεν Jude 25/32-38 (p.
434): προ παντος του αιωνος (NA27) / προ
παντος αιωνος
52 NA27 has και in a single square bracket. 53 NA27 has δε in a
single square bracket. 54 NA27 has οτι in a single square bracket.
55 NA27 has του in a single square bracket.
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/BGR
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/CHS
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/CHT
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/CZE
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/DAN
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/DEU
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/ESP
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/ETI
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/FRA
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/GRE
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/HEB
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/HRV (Za stvaranje Adobe PDF dokumenata najpogodnijih za
visokokvalitetni ispis prije tiskanja koristite ove postavke.
Stvoreni PDF dokumenti mogu se otvoriti Acrobat i Adobe Reader 5.0
i kasnijim verzijama.) /HUN
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/ITA
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/JPN
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/KOR
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/LTH
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/LVI
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