Singular (or rather in this case, rare) readings are fun. John 8:8-9 says Jesus said “Let him who is without sin cast the first stone,” then bent down again and was writing in the earth. Then after that all the manuscripts say “when they heard Οι δε ακουσαντες. Except 992 and 20 other manuscripts, which say “when they read” what he wrote.
Tag Archives: gospel
Change of Rendering John 9:33
The verse John 9:33 has bothered me as long as I can remember. In the King James Version it says:
“If this man were not of God, he could do nothing.”
The ESV, NIV, NRSV, NASB etc, all the mainstream translations say the same thing, or use the word “anything” rather than “nothing.”
This bothered me, because it is not true. Men who are not from God CAN do something, including miracles. For example, in Exodus 7:10-11, Pharaoh’s magicians turned a wooden staff into a snake.
The context of this verse, the verse immediately before this in John, is the man who was blind from birth, who after having been healed by Jesus, told the Pharisees, “Since time began, reports have not been heard that someone opened the eyes of one born blind.”
So first of all, the man is saying Jesus would not have been able to do THAT PARTICULAR miracle if he were not from God. This is clearly what he meant, but most conservative translations are too afraid to say this, even in italics. However, I want to give credit to those translations who at least rendered this part correctly:
(Williams) If this man had not come from God, He could not have done anything like this.”
(Phillips) If this man did not come from God, he couldn’t do such a thing!”
(GW) If this man were not from God, he couldn’t do anything like that.”
(ISV) If this man were not from God, he couldn’t do anything like that.”
(ERV) This man must be from God. If he were not from God, he could not do anything like this.”
(AMPC) If this Man were not from God, He would not be able to do anything like this.
(NOG) If this man were not from God, he couldn’t do anything like that.”
(NLV) If this Man were not from God, He would not be able to do anything like this.”
(NLT) If this man were not from God, he couldn’t have done it.”
(WE) If this man did not come from God, he could not do anything like this.’
Plus the translations of the Syriac Peshitta say:
“If this man were not of God, he could not do this thing.”
This leaving of the object of the verb unsaid is not uncommon in New Testament Greek, I can tell you. It is proper to supply in your target language something like, “this” or “that,” or “it.” And there is no need to put those in italics.
Now, those translations above to did supply an object for the verb, still did not render the word οὐδέν correctly. The verse in Greek is: εἰ μὴ ἦν οὗτος παρὰ θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν.
Both the LSJ and BDAG lexicons say that the neuter form, οὐδέν, in the accusative is an adverb. See BDAG p. 735, 2 (b) γ- “in no respect, in no way. This is an “adverbial accusative,” see BDF § 160, where DeBrunner points out another place that John used an adverbial accusative, 8:25 – τὴν ἀρχήν, “at all.” “Why am I speaking to you at all?” For οὐδέν here see also LSJ: III 1. neut. οὐδέν as Adv., not at all.
So, I have revised my translation of John 9:33 here. I render the οὐδέν as an adverb. The LSJ says “not at all,” the BDAG says “in no way.” This healed blind man was very street colloquial in his speech. I rendered this “Since time began, reports have not been heard that someone opened the eyes of one born blind. If this man were not from God, no way could he have done this thing.” You can download my translation here.
Papyrus 39 John Variant
In John 8:14 there is a textual variant between Η in the NA28 versus ΚΑΙ in the Byzantine text:
ὑμεῖς δὲ οὐκ οἴδατε πόθεν ἔρχομαι Η ποῦ ὑπάγω
ὑμεῖς δὲ οὐκ οἴδατε πόθεν ἔρχομαι, ΚΑΙ ποῦ ὑπάγω.
Now concerning Papyrus 39, the Münster Institute and the NA28 say 𝔓³⁹ reads Η, while the IGNTP says it reads ΚΑΙ. The NA28 does not even put a “vid” with it. But only the right edge of the last letter of the word is visible to me. It is rounded, not a straight up and down line like it would be for H or I. But the scribe’s Epsilon is round, and it seems more likely to be an E than Η or I, thus perhaps ΟΥΔΕ. Is the theory that there is only room there for one letter, like H? However, it certainly does not look like an H. (Image posted below, the 2nd line ΠΟΥ ΥΠΑ with the letter in question barely visible before that.)
The NA28 text in English is “but you do not know where I came from or where I am going.”
The Byz text in English is “but you do not know where I came from and where I am going.”
𝔓³⁹ if ΟΥΔΕ in English is “but you do not know where I came from nor where I am going.”
Papyrus 141
Recently a new papyrus from Oxyrhynchus has been transcribed and published and been given a Gregory-Aland number. The Gregory-Aland number is Papyrus 141, as opposed to P. Oxy 5478 or its library shelf ID at the Sackler Library in Oxford. This new papyrus is dated from the III century, and contains fragments of the gospel of Luke chapters 2 and 24.
So this is to announce that I have added it to my “Table of NT Greek Manuscripts arranged by date” page. I have also added its reading in one footnote in my translation of the gospel of Luke, chapter 2 verse 33.
There is a textual variant in Luke 2:33 where the UBS/NA28 text has “And the child’s father and mother were marveling at the things being said by him.” The Textus Receptus and the Robinson-Pierpont texts say “And Joseph and his mother were marveling…” Our new Papyrus 141 supports the UBS/NA28 reading.
Erasmus has πατηρ “father” in all 5 of his editions. He said, “In some Greek manuscript I read ‘Joseph’ instead of ‘father’; in my opinion it has been changed by someone who feared that Joseph be called Jesus’ father” (“In Graecis aliquot codicibus lego pro pater, Ioseph; quod arbitror immutatum a quopiam, qui vereretur Ioseph vocare patrem Iesu…”; ‘aliquot’ added in 1519—ASD VI–5, p. 484 ll. 42–44; similarly in Resp. ad annot. Ed. Lei, ASD IX–4, p. 126 ll. 506–509). So we see that Erasmus figured that copyists changed the original “father” to Joseph, for the very same reasons that KJV Onlyists prefer the reading “Joseph.” But they forget that the KJV calls Joseph Jesus’ father in several other passages. Erasmus was correct, but the KJV does not follow him here.
You can download my updated gospel of Luke with Greek text here, and the Manuscripts listed by date page is here. I also updated the printed edition of Luke on Amazon.
Matthew Robinson-Pierpont
Announcing a new upload of the Gospel according to Matthew, Byzantine edition. It has the Robinson-Pierpont Greek text alternating with my new English translation. You can download for free a PDF of this Byzantine Gospel of Matthew here, and also get a printed edition of it on Amazon.
John Ch 7 verse 39
John 7:39 πνευμα “the spirit was not yet present’ 𝔓⁶⁶c 𝔓⁷⁵ ℵ N* T vg-st arm eth geo¹ Or-grk,lat1/6 Ps-Dion Cyr3/9 Hesych Rebap SBL NA28 {A} ‖ πνευμα αγιον “the holy spirit was not yet present” 𝔓⁶⁶* E L Nc W 047 𝔐 eth Or-lat4/6 Marcellus Did-dub Chrys Cyr6/9 Thod Tyc TR RP TH ‖ πνευμα δεδομενον “the spirit was not yet given” it-a,aur,b,ff²,l,r1 vg-cl,ww syr-c,s,p Eus Vict-Rome Ambrosiaster Ambrose Gaud Jer Aug ‖ πνευμα αγιον δεδομενον “the holy spirit was not yet given” B it-e,q vg-mss (syr-h δεδομενον with *) syr-pal geo² Or-lat1/6 ‖ το πνευμα αγιον επ αυτοις “the holy spirit was not yet upon them” D* ‖ το πνευμα το αγιον επ αυτους”the holy spirit was not yet upon them” D¹it-f ‖ lac A C P Q 0233.
Codex Vaticanus reads: ··ουπω γαρ ην πνευμα αγιον δεδομενον οτι ις̅ ·· (umlauts)
Note: The Tyndale House going against an A reading of the UBS. The NIV, ESV, NET, CSB follow the πνευμα δεδομενον reading, and the KJV and NASB put “given” in italics. Whereas Tyndale reads “For the holy goost was not yet there because that Iesus was not yet glorifyed.”
It should also be noted that the versions such as Latin which read “not yet given” may have had a source text without δεδομενον but the translators supplied “given” just like many English translations do.
John 3:34 Translation Issues
John 3:34-
ὃν γὰρ ἀπέστειλεν ὁ θεὸς τὰ ῥήματα τοῦ θεοῦ λαλεῖ, οὐ γὰρ ἐκ μέτρου δίδωσιν τὸ πνεῦμα.”
For he whom God has sent speaks the words of God; because to him God gives the Spirit without measure.”
txt το πνευμα 𝔓³⁶ 𝔓⁶⁶ 𝔓⁷⁵ 𝔓⁸⁰ ℵ B¹ C* L Wsupp 083 it-b,e,fc,l Or-grk Cyr Vict-Pett½ SBL TH NA28 {B} ‖ ο θεος το πνευμα A C² D E 047 086 𝔐 it-a,aur,(d),f*,j,π,q,r¹ (itff² του θεου) vg syr-p,h cop arm eth geo Or-lat Did-dub Chrys Vict-Pett½ Greg-Elvvid Jer Aug TR RP ‖ ο πατηρ τω υιω αυτου syr-c,Diatess-Eph ‖ ο θεος ο πατηρ syrs ‖ omit B* ‖ lac Ν P Q T 0233
The Bible translator confronts two questions here: (1) whether to include ο θεος “God” or not; and (2), whether the verb δίδωσιν has an implied direct object, i.e., the person who is the subject being discussed, “he whom God has sent,” the Son.
On the first question, we cannot tell which text the translations are following, since they could have, like I did, even though following the Greek text not containing ο θεος, felt a need to clarify who was doing the giving, and added the word “God” anyway. Note in the critical apparatus that indeed the Curetonian Syriac and the Diatessaron supplied τω υιω αυτου, “to his Son.” That does not mean that their Greek exemplar contained those words.)
Following are he translations which we presume follow the UBS/NA text, which nevertheless supply the word “God” for clarification:
Weym for God does not give the Spirit with limitations.”
CBW for God continues to give Him the Spirit without measure.
AMP for God gives the [gift of the] Spirit without measure [generously and boundlessly]!
CEB because God gives the Spirit generously.
CJB For God does not give him the Spirit in limited degree —
ERV God gives him the Spirit fully.
EHV? for God gives the Spirit without measure.
GW After all, God gives him the Spirit without limit.
GNT because God gives him the fullness of his Spirit.
ICB . God gives him the Spirit fully.
ISV because God does not give the Spirit in limited measure to him.
MOUNCE for God does not give the Spirit in a limited measure.
NCB for God gives him the Spirit without measure.
NCV because God gives him the Spirit fully.
NIV for God gives the Spirit without limit.
NLT for God gives him the Spirit without limit.
On the 2nd question, whether a direct object is implied as to whom the Spirit is given without measure, the following translations supply “him” or some other stand-in for the Son:
CBW for God continues to give Him the Spirit without measure.
Bishops For God geueth not the spirite by measure vnto hym.
CJB For God does not give him the Spirit in limited degree —
CEV and he has been given the full power of God’s Spirit.
DLNT For He does not give Him the Spirit from a measure.
ERV God gives him the Spirit fully.
Genev for God giveth him not the Spirit by measure.
GW After all, God gives him the Spirit without limit.
GNT because God gives him the fullness of his Spirit.
ICB God gives him the Spirit fully.
ISV because God does not give the Spirit in limited measure to him.
PHILLIPS and there can be no measuring of the Spirit given to him!
KJV for God giveth not the Spirit by measure unto him.
NCB for God gives him the Spirit without measure.
NCV because God gives him the Spirit fully.
NLT for God gives him the Spirit without limit.
And those which do not supply an object:
Weym for God does not give the Spirit with limitations.”
AMP for God gives the [gift of the] Spirit without measure [generously and boundlessly]!
Tyndale For God geveth not the sprete by measure.
ASV for he giveth not the Spirit by measure.
CSB since he gives the Spirit without measure.
CEB because God gives the Spirit generously.
EHV for God gives the Spirit without measure.
ESV for he gives the Spirit without measure.
HCSB since He gives the Spirit without measure.
MOUNCE for God does not give the Spirit in a limited measure.
NAB He does not ration his gift of the Spirit.
NASB95 for He gives the Spirit without measure.
NET for he does not give the Spirit sparingly.
NIV for God gives the Spirit without limit.
NKJV for God does not give the Spirit by measure.
NRSV for he gives the Spirit without measure.
RSV for it is not by measure that he gives the Spirit;
Now a conclusion I make about which was the true early Greek text, is that it was the reading without ο θεος, as in the 3rd centruy 𝔓⁸⁰, and that the Byzantine text, coming out of Syria, had to acknowledge the prior popularity of all the Syriac language translations that were already popular, including the Diatessaron which was more popular than the individual Greek gospels. The Syriac translators I say, supplied “God” or “the Father” for clarification just as many modern translations do even though their translations were based on a Greek source text that doid not include ο θεος. Fortunately, the addition of ο θεος in the text does no harm, since that is who is doing the giving clearly from context.
Pericope of the Adulteress
In the Pericope of the Adulteress, John 8:6 has the most significant and interesting variant in the passage. In the part where Jesus bends down and writes in the ground, about half of the majority text manuscripts add the words μη προσποιουμενος, see below.
εις την γην D Μ S U Γ Λ Ω 047 0233 2c 7 8 9 28 65c 115sup 118 700 892 1049 1071 1203 1216 1243 1514 2722 lat TR-Eras,Beza,Elz,Steph AN HF BG [NA28]
εις την γην προσποιουμενος 1194
εις την γην μη προσποιουμενος E G H K 2* 18 27 35 65* 346 475 532 579 682 1212 1505 1519 2561-mg 2253 2907 geo-mss TR-Scriv RP
lac F P Q V Π
The John 8:6 passage it translated into English like this: “But Jesus bent down and was writing in the earth with his finger, taking no notice.”
But what was Jesus writing? Messianic Rabbi Zev Porat (and Jerome before him) has a good answer to this.
Just prior to this in John 7:38, Jesus had declared himself to be the fountain of living waters. And now that the Jewish leaders had turned away from that fountain, Jeremiah 17:13 was being fulfilled in two ways: they were put to shame, and their names were being written in the earth. Jeremiah 17:13 says, “Thou hope of Israel, Yahweh! All that forsake Thee shall be ashamed; they that turn away from Thee shall be written in the earth, because they have forsaken Yahweh, the fountain of living waters.”
This is in contrast to those who believe in the Son of God and are born again. Their names are written in heaven, not in the earth which will be destroyed. Luke 10:20; Hebrews 12:23; Phil 4:3; Rev. 13:8; 17:8;20:12,15; 21:27; Psalm 69:28.
The above material can be read in my translation of the gospel of John, in PDF and in Print, and in Kindle.