Tuesday, January 27, 2015

Matt 7:29 γραμματεις

While most witnesses end chapter 7 with just γραμματεῖς (E L M S U V X Γ Π2 Ω 047 Byz f35 565. 1424. 2224 goth), some along with the Latin and Syriac traditions have γραμματεῖς αὐτῶν καὶ οἱ Φαρισαῖοι (C2 W 0211 33 lat sy), which Lachmann prefers and which may have been pruned either to γραμματεῖς καὶ οἱ Φαρισαῖοι (C*) or γραμματεῖς αὐτῶν (ℵ B C3 K Δ Θ Π* Σ f1.13 892. 1500 co), the latter adopted by Bover, Greeven, Merk, Soden, Tischendorf (7th, 8th), and Vogels.
     Some claim that the shorter reading preserved in most manuscripts reflects accidental or intentional deletion by harmonization to Mark 1:22 (e.g. Alford, 1:76; Rinck, 252). On the other hand, Matthew himself could have been faithfully depending on Mark here (or Mark on Matthew or on a source common to both). Indeed, the following 16 words from Matt 7:28–29 are identical with Mark 1:22: . . . ἐπὶ τῇ διδαχῇ αὐτοῦ· ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς.
     Mill (Prolegomena, §736) suggests that the addition of the Pharisees in some manuscripts in Matt 7:29 originated from 5:20, since the Lord had specifically referred to them there alongside the scribes. Regarding the additions of αὐτῶν, of καὶ οἱ Φαρισαῖοι, and of both together, Griesbach (1:83) remarks: "All these have sprung from similar passages. Additions of the same kind are also found in Mark 1:22." In addition to Matt 5:20, other similar passages in Matthew that mention the Pharisees together with the scribes include 12:38; 15:1; 23:2, 13, [14], 15, 23, 25, 27, 29. 
     Bengel (Apparatus, 111) suggests that the addition of αὐτῶν owes to harmonization to Luke 5:30, while Bloomfield (Annotations, 7) judges that "internal evidence is rather against than for the word, which, from the state of the internal evidence, was more likely to be brought in, from Lk. v. 30, than to have been put out because not in Mk. i. 22." To what extent or even whether Luke 5:30 is involved in the origin of αὐτῶν cannot be demonstrated; it is not even parallel to Matt 7:29. Perhaps for this reason Kühnöl (226) merely remarks, "Moreover, the words αὐτῶν and καὶ οἱ Φαρισαῖοι, which having been added are read in some manuscripts, are glosses."
     Moreover, scribal activity surrounding the αὐτῷ that appears on the next line of text (i.e. Matt 8:1) in most manuscripts could have contributed to the addition of αὐτῶν at the end of 7:29 in some witnesses. For at least one manuscript (Δ) that omits αὐτῷ in 8:1 adds αὐτῶν in 7:29, while others (e.g. ℵ*) that originally had αὐτῷ in 8:1 have it altered to αὐτοῦ later on, but leave the αὐτῷ intact nearby. In this context of correction, an αὐτῷ in the margin of 8:1 or above the line could easily have been assimilated into the text of 7:29 above, especially as the final -ν is often written as a slender and sometimes imperceptible line above the word, and also as αὐτῷ is sometimes wrongly written as αὐτῶν (cf. codex N/022 in 8:15).
     Finally, the dominance of the longer reading γραμματεῖς αὐτῶν καὶ οἱ Φαρισαῖοι in the Latin and Syriac traditions in conjunction with such slim attestation in the Greek tradition suggests that an early and outside influence may have been at work, namely, Tatian's Diatessaron.

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