Jan Krans confuses lectio difficilior with sensus clarior!

[Steven Avery]

Beyond What is Written (2006)
Jan Krans
https://archive.org/details/BeyondW...sConjecturalCriticsOfTheNew/page/n47/mode/1up

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Pure Bible Forum
4 pages that work together

Erasmus and lectio difficilior (harder reading) - sensus clarior
https://www.purebibleforum.com/inde...fficilior-harder-reading-sensus-clarior.5118/
Note how Jonathan Sheehan properly shows the distinction of lectio difficilior and sensus clarior.
sensus clarior , “ the clearer meaning," a rule long emphasized in seventeenth-century biblical criticism and advocated strongly by Mill's critic Daniel Whitby

Martin Litchfield West - classical textual criticism versus the New Testament pseudo-science -
https://purebibleforum.com/index.ph...versus-the-new-testament-pseudo-science.1236/

the rise and fall of lectio difficilior (harder reading)
https://www.purebibleforum.com/inde...ll-of-lectio-difficilior-harder-reading.2027/

Jan Krans confuses lectio difficilior with sensus clarior!
https://www.purebibleforum.com/inde...-lectio-difficilior-with-sensus-clarior.5120/

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[Steven Avery]

1 Corinthians 6:20 (AV)
For ye are bought with a price:
therefore glorify God in your body,
and in your spirit,
which are God's.

1 Corinthians 15:51 (AV)
Behold, I shew you a mystery;
We shall not all sleep, but we shall all be changed,

p. 49

 

[Steven Avery]

The Jan Krans absurd conclusion.

 

[Steven Avery]

Post

Pure Bible Forum

Jan Krans confuses lectio difficilior with sensus clarior!
https://www.purebibleforum.com/inde...-lectio-difficilior-with-sensus-clarior.5120/

Jan Krans struggles hard to make Erasmus an early proponent of the lectio difficilior concept.
A concept greatly abused to support corruption readings.

Ironically Krans never even mentions the phrase sensus clarior (or sensus melior).

When he attempts to make Erasmus a lectio difficilior afficianado the Jan Krans writing is very confused!

e.g. in writing of 1 Corinthians 6:20

"In the first part of this sentence Erasmus aptly formulates his conception of the principle of the harder reading:
a change of text can be occasioned by scribes or readers who want to remove from it what strikes them as absurd."

By contrast, the true principle of the harder reading says that the difficult and even absurd reading is original!
Afawk, Erasmus never takes that position.

But there is more.

The first example is a discussion of:

1 Corinthians 6:20 (AV)
For ye are bought with a price:
therefore glorify God in your body,
and in your spirit,
which are God's.

Destroying the JK argument is the simple fact that Erasmus is arguing FOR what he considers a clearer reading, (great price due to the Latin magno).

The second example is:
1 Corinthians 15:51 (AV)
Behold, I shew you a mystery;
We shall not all sleep,
but we shall all be changed,

Where the discussion simply goes in circles around the Erasmus usage of suspectior, which had been dubiously translated by Jerry H. Bentley.

Thus the Krans summary on p. 50:

With all the evidence presented here, we conclude that Erasmus understands and applies the principle of the harder reading in an astonishingly ‘modern’ way.24

Is, in fact totally worthless!
Supported by nothing substantive.
Once we see the blunder of Jan Krans in 1 Corinthians 6:20 we have to look at all his examples on the earlier pages with suspicion. Generally it looks like Erasmus was much more a proponent of the clearer reading as the original text, not the difficult reading.

 

[Steven Avery]

p. 40

p. 42

 

[Steven Avery]

On p. 42 JK does give a partial truth.

Bentley records the following instances of Erasmus applying the principle of the harder reading (to which I add the edition in which he first advanced the idea).52 In fact, were there no historical reasons to maintain the term ‘the principle of the harder reading’, it would be better to coin the expression ‘the principle of the easier reading’, for Erasmus mostly concentrates on the reading the rise of which he can explain. I will therefore present this list by giving those readings which Erasmus clearly considers ‘easier’ and therefore inauthentic.

Yes, Erasmus rejected, the reasons are unclear, harder reading, doctrinal preference etc.

Matthew 5:22 (KJV) But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

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"nor the Son"

54 Bentley, ‘Erasmus’ Annotationes’, p. 49 (cf. ‘Biblical Philology, pp. 15-16
and ‘Erasmus and Le Clerc’, pp. 313-314). See ASD Vl-5, p. 312 11. 74-76:
Erasmus suspects that the words have been omitted by someone who wanted to
deprive adherents to the Arian heresy of a possible proof-text.

Jerome-Origen

Facebook - my post
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Matthew 24:36 (KJV)
But of that day and hour knoweth no man, no,
not the angels of heaven, but my Father only.