ECW explaining textual omissions (drops) - Amy Donaldson paper

Steven Avery

Steven Avery

Administrator
Jerome - Vulgate Prologue - heavenly witnesses

Augustine and Ambrose - Pericope Adulterae - in Donaldson
Concerning John 7:53-8:11 (§84), Augustine attributes the removal of this passage to
men who are either of little faith or hostile to the faith, one possible reason being that
they believe the example of forgiving a woman caught in adultery will give their wives
license to sin. Thus, the church fathers articulated a number of reasons why a scribe, or

Eusebius - Mark ending removed for apologetics (Jerome)
p. 273
between different parts of Scripture. The same issue arose with apparent contradictions
between the resurrection appearances, particularly with regard to Mark 16:9ff. While
part of the argument over the discrepancy dealt with the MS evidence for the longer
ending, the very reason for discussing the variant is telling: if the Gospels disagree, and
there is a variant in the MSS, then the disagreement is likely the fault of the scribes (or
here, a later editor who added the longer ending) rather than the scriptural authors.

If so much faith was placed in the authors and in Scripture in general, it is no
surprise to fmd the fathers so often appealing to the context of a reading—whether simply
the immediate context, or the broader context of the writer’s works or Scripture as a
whole—to evaluate the variants. However, the context could work both for and against a
variant: while sometimes a reading was dismissed because it did not fit the context, more
often if both readings had equal meaning, or equally valid meanings, within the context,
then neither would be discarded as incorrect or secondary.

Anastasius

=======]

In the Facebook NT Textual Criticism about the Mark apologetics, I hit DRP with this turnabout.
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Epiphanius - Luke 22:43-44 blames Orthodox for omission
Luke 22:43-44 (AV)
And there appeared an angel unto him from heaven, strengthening him.
And being in an agony he prayed more earnestly:
and his sweat was as it were great drops of blood falling down to the ground.

Epiphanius makes a similar point (§73), stressing that this passage shows Jesus’s strength and humanity, not weakness. In a context where Epiphanius is listing examples of Jesus’s true existence in the flesh, he turns to this passage from Luke, pointing out that Irenaeus likewise used these verses as evidence against the docetic heresy.15 Epiphanius notes the external evidence, that the verses are present in the uncorrected (or unaltered) manuscripts (sv xoic d5iop0c6iovc dvTiypdcpoi<;). The type of correction he has in mind here is a misguided one, since he asserts that the passage has been removed by the orthodox who mistakenly saw this text as somehow demeaning the Savior by portraying him as weak. Therefore, Epiphanius is arguing that the verses belong in the text and are lacking only in copies where they have been expunged, and that rather than claiming something heretical, they are most useful for apologetics against the heretics.

Socrates 1 John 4:3

check Amy Donaldson paper



Check Romans Psalms section
 
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Steven Avery

Steven Avery

Administrator
Origen on proper geography

Matthew 8:28 (// Mark 5:1; Luke 8:26)

Yet, regarding proper names, there are errors in many places in the Greek copies
and from these someone might be misled in the Gospels. The account of the pigs
cast down by the demons and choked in the sea is recorded to be in the country of
the Gerasenes. But Gerasa is a city of Arabia, having neither a sea nor a lake
nearby, and thus the evangelists, men attentively learned in all things Jewish,
would not have said something clearly false and easy to refute. But since in a few
copies we find ―into the country of the Gadarenes,‖ this must also be addressed.
For Gadara is a city of the Jews, near which are famous hot springs, but it has no
lake with adjacent cliffs or a sea. But Gergesa, from which Gergesenes derives, is
an ancient city near the lake now called Tiberias, near which there is a cliff lying
next to the lake, from which it can be shown that the pigs were cast down by the
demons. But Gergesa is interpreted ―dwelling of those who cast out,‖ which is
perhaps a prophetic nickname for how the citizens who owned the pigs acted
toward the Savior, encouraging him to cross over their borders.
Origen is discussing proper names, their meanings, and the accuracy of their
transmission in Greek and Hebrew MSS. After addressing the variants in John 1:28, he
then cites this Synoptic account as another example. In both instances, he is greatly
concerned with the accuracy of the geography and the meaning of the names, which serve
as the basis for his textual preference. Following this discussion, he moves on to names
in the Hebrew and Greek versions of the OT.

Eclipse


427
79. Epiphanius, Pan. 51.13.1
1: Bhqabara` (see above)
2: Bhqaniva/
KaiV o@te dihvghtai tau`ta pavnta, levgei »tau`ta ejgevneto ejn Bhqabara/`«: ejn
deV a!lloi" ajntigravfoi" »ejn Bhqaniva/ pevran tou` jIordavnou«. (GCS,
Epi 2:265)
And when he describes all this he says, ―These things were done in Bethabara‖—
―Bethany‖ in other copies—―beyond Jordan.‖ (Williams, 2:37)
Epiphanius is describing John‘s witness to Jesus as existing before his human
birth and launches into a lengthy quotation from John 1. He then points out where John
said these things happened, in Bethabara, mentioning only parenthetically that some
copies read ―Bethany.‖ No further explanation is given for the variant or the location
itself as Epiphanius then continues to recount further portions of John 1.
80. Origen, Comm. Jo. 6.40(24) [6.204-207]
80. Origen, Comm. Jo. 6.40(24) [6.204-207]
1: Bhqabara/` (see above)
2: Bhqaniva/


In his discussion of John 1, Origen pauses at v. 28 to note the variant and explain
which is the correct reading. He explains his knowledge of the geography of the area in
question, then comments on the etymology of the two names. Despite the preponderance
of external evidence for ―Bethany,‖ Origen prefers ―Bethabara‖ based on these
arguments. This discussion prompts him to mention other instances of Semitic names
where he believes the Greek text is in error, beginning with an exposition of Matt 8:28
parr. and the variants found there (see §21, above)
 
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Steven Avery

Steven Avery

Administrator
If we condensed the practice of textual analysis by the fathers into a similar list, it might
look like this (in closest parallel with the above list, not in order of priority):
1. External Evidence:
(a) more ancient copies;
(b) most accurate copies;
(c) majority of copies;
(d) priority of Greek over translations
2. Internal Evidence:
(a) transcriptional probability, based on habits of scribes (give preference to:
more difficult reading; more orthodox or more accurate reading);
(b) intrinsic probability, based on what author would more likely have written
(author’s style; immediate context: harmony with author’s usage elsewhere:
historical and geographical accuracy)

22. Titus of Bostra, Fr. Luc. 8:26

Neither ―of the Gadarenes,‖ nor ―of the Gerasenes‖ do the accurate copies have,
but ―of the Gergesenes.‖ ―For Gadara is a city of the Jews, near which are famous
hot springs, but it has no lake with adjacent cliffs or a sea. But Gergesa, from
which Gergesenes derives, is an ancient city near the lake now called Tiberias,
near which there is a cliff lying next to the lake, from which it can be shown that
the pigs were cast down by the demons. But Gergesa is interpreted ‗dwelling of
those who cast out,‘ which is perhaps a prophetic nickname for how the citizens
who owned the pigs acted toward the Savior, encouraging him to cross over their
borders,‖ so that the name agrees with: ―they asked him to depart from them‖
[Luke 8:37], both directly and by putting to sea. Indeed, since Gadara borders the
country of the Gergesenes, it is likely from that place the pigs were driven into
their country by the demons. And if it stands thus, none of the evangelists is
mistaken; for one reading is the place from which the pigs came, and the other is
the place where they fell.

364
periV thVn nu`n kaloumevnhn Tiberiavda livmnhn, periV h$n krhmnoV"
parakeivmeno" th`/ livmnh/, ajf’ ou% deivknutai touV" coivrou" uJpoV tw`n
daimovnwn katabeblh`sqai. eJrmhneuvetai deV hJ Gevrgesa paroikiva
ejkbeblhkovtwn ejpwvnumo" ou^sa tavca profhtikw`" ou% periV toVn swth`ra
pepoihvkasi parakalevsante" aujtoVn metabh`nai ejk tw`n oJrivwn aujtw`n oiJ
tw`n coivrwn poli`tai,11 w@ste sunav/dei toV o!noma tw/`: hjrw vthsan au jtoVn
ajpelqei`n ajp’ au jtw `n kaiV rJhtw`" kaiV kataV ajnagwghvn. plhVn ejpeiV hJ
Gavdara o@morov" ejsti th/` cwvra/ tw`n Gergeshnw`n, eijkov" ejstin ejkei`qen eij"
thVn touvtwn cwvran ejlaqh`nai touV" coivrou" uJpoV tw`n daimovnwn. kaiV eij
ou@tw" e!cei, oujdeiV" tw`n eujaggelistw`n diayeuvdetai: o$ meVn gaVr ei^pen,
o@qen h^san oiJ coi`roi, o$ dev, o@qen peptwvkasin. (Sickenberger)12
Neither ―of the Gadarenes,‖ nor ―of the Gerasenes‖ do the accurate copies have,
but ―of the Gergesenes.‖ ―For Gadara is a city of the Jews, near which are famous
hot springs, but it has no lake with adjacent cliffs or a sea. But Gergesa, from
which Gergesenes derives, is an ancient city near the lake now called Tiberias,
near which there is a cliff lying next to the lake, from which it can be shown that
the pigs were cast down by the demons. But Gergesa is interpreted ‗dwelling of
those who cast out,‘ which is perhaps a prophetic nickname for how the citizens
who owned the pigs acted toward the Savior, encouraging him to cross over their
borders,‖ so that the name agrees with: ―they asked him to depart from them‖
[Luke 8:37], both directly and by putting to sea. Indeed, since Gadara borders the
country of the Gergesenes, it is likely from that place the pigs were driven into
their country by the demons. And if it stands thus, none of the evangelists is
mistaken; for one reading is the place from which the pigs came, and the other is
the place where they fell.
This commentary attributed to Titus duplicates much of Origen‘s explanation of
the same array of variants in the Matthean parallel (see §21, above). Beyond the quoted
material, Titus continues on to justify the diverse readings in the Gospels, neatly
explaining how the geography of the region allows more than one reading to be true, to
show that regardless of diversity among the original readings, the evangelists themselves
were not in error.13 Preserved as a scholion, there is no further context to this passage.

364
periV thVn nu`n kaloumevnhn Tiberiavda livmnhn, periV h$n krhmnoV"
parakeivmeno" th`/ livmnh/, ajf’ ou% deivknutai touV" coivrou" uJpoV tw`n
daimovnwn katabeblh`sqai. eJrmhneuvetai deV hJ Gevrgesa paroikiva
ejkbeblhkovtwn ejpwvnumo" ou^sa tavca profhtikw`" ou% periV toVn swth`ra
pepoihvkasi parakalevsante" aujtoVn metabh`nai ejk tw`n oJrivwn aujtw`n oiJ
tw`n coivrwn poli`tai,11 w@ste sunav/dei toV o!noma tw/`: hjrw vthsan au jtoVn
ajpelqei`n ajp’ au jtw `n kaiV rJhtw`" kaiV kataV ajnagwghvn. plhVn ejpeiV hJ
Gavdara o@morov" ejsti th/` cwvra/ tw`n Gergeshnw`n, eijkov" ejstin ejkei`qen eij"
thVn touvtwn cwvran ejlaqh`nai touV" coivrou" uJpoV tw`n daimovnwn. kaiV eij
ou@tw" e!cei, oujdeiV" tw`n eujaggelistw`n diayeuvdetai: o$ meVn gaVr ei^pen,
o@qen h^san oiJ coi`roi, o$ dev, o@qen peptwvkasin. (Sickenberger)12
Neither ―of the Gadarenes,‖ nor ―of the Gerasenes‖ do the accurate copies have,
but ―of the Gergesenes.‖ ―For Gadara is a city of the Jews, near which are famous
hot springs, but it has no lake with adjacent cliffs or a sea. But Gergesa, from
which Gergesenes derives, is an ancient city near the lake now called Tiberias,
near which there is a cliff lying next to the lake, from which it can be shown that
the pigs were cast down by the demons. But Gergesa is interpreted ‗dwelling of
those who cast out,‘ which is perhaps a prophetic nickname for how the citizens
who owned the pigs acted toward the Savior, encouraging him to cross over their
borders,‖ so that the name agrees with: ―they asked him to depart from them‖
[Luke 8:37], both directly and by putting to sea. Indeed, since Gadara borders the
country of the Gergesenes, it is likely from that place the pigs were driven into
their country by the demons. And if it stands thus, none of the evangelists is
mistaken; for one reading is the place from which the pigs came, and the other is
the place where they fell.
This commentary attributed to Titus duplicates much of Origen‘s explanation of
the same array of variants in the Matthean parallel (see §21, above). Beyond the quoted
material, Titus continues on to justify the diverse readings in the Gospels, neatly
explaining how the geography of the region allows more than one reading to be true, to
show that regardless of diversity among the original readings, the evangelists themselves
were not in error.13 Preserved as a scholion, there is no further context to this passage.
11 The italicized text (not a feature of Sickenberger‘s edition [see next note]) indicates an
unattributed quotation of Origen, Comm. Jo. 6.41(24) [6.208-211] (see §21, above).
12 J. Sickenberger, Titus von Bostra: Studien zu dessen Lukashomilien (TU 21; Leipzig: J. C.
Hinrichs, 1901), 176.
13 Sickenberger notes that this geographical evaluation could also be adopted from Origen (―Es ist
gut möglich, dass Titus diese geographischen Angaben aus Origen herübernahm‖ [Titus von Bostra, 177]).
 
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Steven Avery

Steven Avery

Administrator
p. 335

1758865876093.png
 
Steven Avery

Steven Avery

Administrator
5. Overview
Below is a condensed list of the verses included in the Catalogue (and Additional
Texts). For a listing of verses by author, see Appendix A.


Matthew 1:11; 2:11; 4:17; 5:4-5; 5:22; 5:32; 5:44; 5:45; 6:1; 6:4; 6:13; 6:25; 7:24; 8:28
(//Mark 5:1; Luke 8:26); 10:3; 11:19 (cf. Luke 7:35); 11:23; 13:35; 16:2-3; 16:20;
18:1; 19:19; 21:5; 21:9; 21:9, 15; 21:31; 24:19; 24:36; 26:63 (//Mark 14:61); 27:9;
27:17
Mark 1:2; 2:14; 3:18; 6:8; 8:10; 15:25 (see John 19:14); 15:34; 16:2; 16:9ff.; 16:14
Luke 1:35; 1:46; 2:4 (//John 7:42); 2:33; 3:22; 7:35 (cf. Matthew 11:19); 8:26 (see
Matthew 8:28); 9:48; 11:13; 14:19; 14:27; 22:36; 22:43-44; 23:45
John 1:4; 1:28; 3:6; 3:34; 4:5; 7:53-8:11; 12:28; 12:31; 16:13; 19:14 (//Mark 15:25)
Acts 14:26; 15:29 (see also Appendix B)
Romans 3:5; 3:9; 4:3; 5:14; 7:6; 7:18; 8:11; 8:22; 12:11; 12:13; 16:3; 16:5; 16:25-27
1 Corinthians 9:5; 10:22; 11:10; 13:3; 15:5; 15:51; 15:52
2 Corinthians 1:1; 5:3
Galatians 2:5; 3:1; 4:8; 5:21
Ephesians 1:1; 1:6; 2:4; 3:14; 3:17; 4:19; 4:29; 5:14; 5:22
Philippians 3:3; 3:14
Colossians 2:15; 2:18; 3:15
2 Thessalonians 2:3; 2:8; 3:14
1 Timothy 1:15; 4:3; 5:19
2 Timothy 4:6; 4:10
Titus 3:10; 3:15
Hebrews 2:9; 9:17; 10:1
2 Peter 1:1
1 John 4:3
Revelation 1:2; 2:22; 3:7; 4:11; 13:18; 15:6
 
Steven Avery

Steven Avery

Administrator
Matthew 1:11
Epiphanius argues that this deletion throws off Matthew’s number so that this portion of the list no longer numbers fourteen.

Matthew 6:4 to study

Matthew 27:9 to study
 
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