A few witnesses (ℵ B Zvid 071vid 1 33 788 1192 1582* it mae1 [sy-c sa bo]) depart from the consensus and read simply υιον instead of τον υιον αυτης τον πρωτοτοκον, which latter expression Bengel (Apparatus, 93) and others suggest entered here from Luke 2:7, an explanation Whitney (1:58–61) calls "pure conjecture." The older nature of the longer reading is established by its presence in a completely Matthean sequence of Tatian's Diatessaron (2.1–7 = Matt 1:18–25), a fact openly conceded by Hort (Appendix, 8) and other critics such as von Soden (1:3) and corroborated by its appearance in the Latin translation of Ephrem's commentary, where it is quoted three times as primogenitum (cf. Mösinger, 25). Mill (Prolegomena, §18), Wettstein (1:239), Griesbach (1:17), Meyer (35), and others suggest that the shorter reading originated in a diligent but futile attempt to suppress the notion that Mary gave birth to more babies after Jesus was born (Griesbach logically suggests the same motivation behind the omission of πριν η συνελθειν αυτους in two manuscripts in 1:18). Fritzsche (55) calls this explanation absurd, arguing instead that the phrase was omitted on account of its clearly superfluous appearance, since the child of one expressly referred to as a virgin (1:23) would obviously be her firstborn. Griesbach plainly states that it appears less probable that the phrase was moved to this place from Luke 2:7, and additional evidence confirms his judgment. The probability is great that the appearance of τεξεται υιον not only once in 1:21 but again in 1:23 would have influenced a careless scribe to repeat the manner of expression upon the third appearance of the verb τικτω in so short a space, namely, she shall bear a son . . . she shall bear a son . . . she bore a son). Assimilation to the nearby context is always more probable than harmonization to a remote parallel, especially (so Whitney) if the error occurred in the earliest of times before Matthew's gospel travelled alongside others. Whitney further argues on grammatical grounds that Matthew at the very least would not have written υιον without the definite article after it appeared without such in 1:21 and 1:23 in anticipation of the son that was to be born, pointing to the addition of τον or αυτης or both by scribes who perceived the problem created by earlier scribes, and that πρωτοτοκον completes the idea that Joseph did not "know" Mary until after Jesus' birth, indicating, as is suggested elsewhere (Matt 12:46; 13:55, 56; Mark 6:3, etc.), that Joseph and Mary later had children together. Intrinsically, as Whitney states, the expression is "just what might be expected to have been written by this evangelist." The authenticity of τον υιον αυτης τον πρωτοτοκον is to be preferred not only because it has second-century attestation and remarkable internal arguments in its favor but primarily because of its presence in the overwhelming consensus of all Greek manuscripts (ca. 1450 manuscripts), including important representatives from every texttype (C D E K L M S U V W Γ Δ Π 087 565 892, etc.); thus the internal evidence merely corroborates the conclusion already called for by the external evidence due to the apparent habitual accuracy of the consensus Greek text.
Text und Textwert #4 results:
1 τον υιον αυτης τον πρωτοτοκον
04 05* 07 017 021 022 028 030 031 032 036 037 041 042 045 047 055 087 0211 2 3 4 5 6 7 8 9 10 11 12 14 15 16 17 18 19 20 21 23 24 26 27C 28 29 31 34 35 36 37 38 39 40S 43 44 45 46 47 48 49 51 52 53 54 55 56 57 58 59 60 61 63 65 66 67 68 70 71 72 73 74 75 76 77 78 80 83 84 86 89 90 98 100 105 106 107 108 109 111 112 113 114 116 117 118S 119 120 121 122 123 124 125 127 128 129 130 131 132 133 134 135S 136 137 138 140 141 142 143 144 146 147 148 149 150 151 152 153 154 155 156 157 158 160 161 162 163 164 165 167 169 170 171 173 178 179 180 182 183 184 185 186 187 188 189 190 191 192 193 195 196 198 199 200 201 202 204 205 207 208 209 210S 211 212 213 214 215 217 218 219 220 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 240 243 244 245 246 247 248 251 259 260 261 262 263 265 266 267 268 269 270 271 272 273 274 275 276 277 278 280 281 282 283 284 285 286 287 288 289 290 291 293 295 296 297 298 299 300 301 303 304 305 306 310 324 329 330 331 333 334 335 343 344 345 346 347 348 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2555 2557 2559S 2561 2562 2567 2571 2577 2578 2579 2581 2585 2590S 2591S 2592 2597 2598 2603 2604 2605 2606 2608S 2612 2613 2614 2615 2616 2620 2622 2623 2624 2633 2634 2635 2636 2637 2645 2646 2650 2651S 2653 2656 2658 2660 2665 2666 2670 2673 2676 2680 2684 2685 2687 2689 2691 2692 2693S 2694 2701S 2702 2705 2706 2707 2708 2709 2710 2713 2714 2715 2718 2721 2724 2726 2727 2728S 2729 2730 2734 2735 2737 2745 2749 2756 2757 2760 2765 2767 2770 2773 2774 2775 2780 2786 2788 2806 2808 2809 2810 2812 2831 2835 2836
NUMBER OF WITNESSES: 1446
1B τον υιος αυτης τον πρωτοτοκον
30
NUMBER OF WITNESSES: 1
1C τον υιον αυτοις τον πρωτοτοκον
837* 1546 2695
NUMBER OF WITNESSES: 3
1D τον υιον αυτου τον πρωτοτοκον
279 513
NUMBER OF WITNESSES: 2
1E τον υιον αυτος τον πρωτοτοκον
1374
NUMBER OF WITNESSES: 1
1F τον υιον αυτης τον υιον αυτης τον πρωτοτοκον
27* 1291
NUMBER OF WITNESSES: 2
1G τον υιον αυτης πρωτοτοκον
888*
NUMBER OF WITNESSES: 1
2 υιον
01 03 035 1 33 788 1192 1582*
NUMBER OF WITNESSES: 8
3 τον υιον αυτης
1182
NUMBER OF WITNESSES: 1
4 τον υιον τον πρωτοτοκον
05C2 019
NUMBER OF WITNESSES: 2
A website designed to foster discussion and to employ the canons of New Testament textual criticism to determine the earliest form of the transmitted text of the New Testament through a systematic study of every difference between the Nestle-Aland Novum Testamentum graece (28th ed., 2012) and the Robinson-Pierpont The New Testament in the Original Greek: Byzantine Textform (2005).
Tuesday, October 12, 2010
Matt 1:25 τον υιον αυτης τον πρωτοτοκον
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I would add that, thematically, Matthew calling Jesus "the firstborn" may be an echo of Exodus 4:22, applied to Christ in the same way that Matthew applies Hosea 11:1 to Christ.
ReplyDeleteThanks for your comment, James, and considering the many other parallels to the Exodus account in the narrative, the possible connection of the phrase in question to the LXX's ὑιὸς πρωτότοκος in Ex 4:22 is interesting and probably should be mentioned in the discussion.
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