No Worse than Any Other IV: Genesis 12:15

All Bible translations have mistranslated passages. That is a given. They are human productions after all. For this installment, we are going to look at a passage where the translations are mostly correct because they mistranslate their source text. That passage is Genesis 12:15.

The Masoretic Text version of the passage (without the vowels) is:

wtqḥ hʾšh byt prʿh

The King James Version translates:

and the woman was taken into Pharaoh’s house. 

This makes sense, but the question is whether it is translated correctly. The answer is yes, and no. The translation does not translate what the source text actually says, which would be: 

and the woman was taken Pharaoh’s house. 

The Masoretic Text is actually ungrammatical here and this is a result of a transmission error which dropped a single letter from the text. If we were to conjecturally correct the text, we would probably emend it to supply the missing preposition as follows:

wtqḥ hʾšh lbyt prʿh

Doing so would correct the grammatical error but would also be wrong. The Samaritan Pentateuch has the correct reading:

wtqḥ hʾšh byth prʿh

The use of the locative he here is an archaic feature of the language, particularly when it is used in construct as it is here. It supplies the missing preposition.

So the King James Version correctly translated the passage by tacitly correcting the grammar mistake in the Masoretic Text. I do not know what was going through the translators' minds, but it is possible that they did not even notice that there was an error in the grammar at that point in the text. They knew what the text must mean even if that was not what their source text actually said. From one point of view, their translation was wrong, but from another it was correct. 

How do the other translations fare?

ESV:  And the woman was taken into Pharaoh’s house.

NRSV:  And the woman was taken into Pharaoh’s house.

NIV:   and she was taken into his palace.

NLT:  and Sarai was taken into his palace.

NKJV:  And the woman was taken to Pharaoh’s house.

NIrV: So she was taken into his palace.

Not a single one of these versions translated the text that they said they were translating. The NIV, the NLT, and the NIrV are particularly bad.

 

No Worse Than Any Other III: Luke 22:43-44

Continuing our examination of the textual basis for a number of Bible translations, we saw last time that the English Standard Version uses a substandard text in Mark 16:9-20. An interesting test for a Bible translation is Luke 22:43-44. This deals with Jesus' suffering in Gethsemane. Second-century anti-Christians like Celsus attacked Jesus for his conduct in Gethsemane which did not match Roman and Stoic ideals, as did the third-century critic Porphyry. Tertullian was embarrassed by it. Ambrose noted that Christians were uncomfortable with it. Epiphanius said that the discomfort was such that many Christians had removed the offending verses from their Bibles.

The second century authors Justin Martyr and Irenaeus knew the passage. The earliest manuscript of the text (0171 from the second century) includes it but fourth century manuscripts like Sinaiticus and Vaticanus omit it. Most Greek New Testaments also mark it as to be omitted. The best textual evidence, however, supports its inclusion. How do our selected versions treat the passage?

KJV: 43 And there appeared an angel unto him from heaven, strengthening him.
44 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.

ESV:  43 And there appeared to him an angel from heaven, strengthening him.
 44 And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.

NRSV:  43 Then an angel from heaven appeared to him and gave him strength.
 44 In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground.

NIV:  43 An angel from heaven appeared to him and strengthened him.
 44 And being in anguish, he prayed more earnestly, and his sweat was like drops of blood falling to the ground. 

NLT:  43 Then an angel from heaven appeared and strengthened him.
 44 He prayed more fervently, and he was in such agony of spirit that his sweat fell to the ground like great drops of blood.

NKJV:  43 Then an angel appeared to Him from heaven, strengthening Him.
 44 And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground.

NIrV:  ⁴³ An angel from heaven appeared to Jesus and gave him strength. ⁴⁴ Because he was very sad and troubled, he prayed even harder. His sweat was like drops of blood falling to the ground.

In this case, all of the translations pass on the basis of the text they use. The NIrV, however, is not a particularly good translation of the Greek. Again, the King James Version is no worse than any other.

 
 

No Worse Than Any Other II: Mark 16:9-20

One of the common complaints that I hear about the King James Version is how poor its textual basis is. That is true. The textual basis of many of the other versions, however, is worse. Consider the ending of Mark. 

The Gospel of Mark has a number of endings in the manuscripts. Many prefer to follow the readings of Sinaiticus and Vaticanus, the two earliest complete manuscripts of the New Testament. Both of these manuscripts are missing Mark 16:9-20. They are not, however, the earliest witnesses to the passage. That distinction belongs to Irenaeus. In his Contra Haeresis 3.10.5, Irenaeus quotes the beginning of the gospel and the end of the gospel (Mark 16:20). Elsewhere (Contra Haeresis 2.20.3) he quotes from Mark 16:17-18. Thus the entire long ending was known in the second century, which is much earlier than the fourth century manuscripts that omit it. So what verses of Mark 16:9-20 show up in our selection of translations?

KJV: 9-20

ESV: [[9-20]] (marked in double brackets indicating that it should be deleted)

NRSV: 9-20

NIV: 9-20

NLT: both shorter and longer versions given and marked.

NKJV: 9-20

NIrV: 9-20

 

In this case the English Standard Version uses an inferior text to the King James Version. For this passage, it is a worse translation. Sadly, the BYU New Testament Commentary also follows the inferior text. 

 

The Provenance of Greek New Testament Manuscripts

There are a number of lists of New Testament manuscripts available, most of them based on the one at the back of the Nestle-Aland edition of the Greek New Testament. A good list will tell you about where the manuscript is found now, what texts it contains, and when the manuscript is thought to be written. What the lists do not tell you is where the manuscript was found. So this list is to provide that information, to the extent it is known.

I am arranging the list chronologically as well as geographically. Many of the dates in the standard lists are wrong. I am adjusting the dates following the new ones given by Orsini and Clarysse (two papyrologists) rather than the standard ones given by theologians. Papyrologists can at best date business hands to the nearest half-century; literary hands can at best be dated to the nearest century. (So I think that even some of the Orsini and Clarysse dates are too precise.)

I have also included a number of other details about some of these manuscripts that are not well known. The contents only mention the book or books that show up in the manuscript and in most cases the entire book is not attested. I have added the Trismegistos number and links for those interested in more information.

Take the question marks seriously.

Oxyrhynchus (Bahnasa)

100-200

p104 (= TM 61782, Matthew)

150-200

p90 (= TM 61625, John)

150-225

P.Oxy. 50 3528 (= TM 59983, Shepherd of Hermas)

170-250

P.Oxy. 69 4706 (= TM 69384, Shepherd of Hermas)

175-225

p30 (= TM 61860, 1 Thessalonians, 2 Thessalonians)

200-250

P.Oxy. 69 4705 (= TM 69383, Shepherd of Hermas)

200-300

p1 (= TM 61787, Mathew)
p5 (= TM 61630, John)
p18 (= TM 61636, Revelation)
p20 (= TM 61618, James)
p27 (= TM 61854, Romans)
p29 (= TM 61701, Acts)
p69 (= TM 61700, Luke)
p70 (= TM 61789, Matthew)
p100 (= TM 61619, James)
p101 (= TM 61786, Matthew)
p103 (= TM 61785, Matthew)
p106 (= TM 61631, John)
p107 (= TM 61632, John)
p108 (= TM 61633, John)
p109 (= TM 61634, John)
p111 (= TM 65894, Luke)
p113 (= TM 65896, Romans)
p114 (= TM 65897, Hebrews)
p119 (= TM 112358, John)
p121 (= TM 112360, John)
P.Oxy. 15 1828 (= TM 59987, Shepherd of Hermas)
P.Oxy. 50 3527 (= TM 59986, Shepherd of Hermas)
P.Oxy. 69 4707 (= TM 69385, Shepherd of Hermas)

200-400

P. Oxy 3 404 (= TM 59989, Shepherd of Hermas)

250-300

p22 (= TM 61629, John)
p23 (= TM 61620, James)
p77 (= TM 61784, Matthew)

250-350

p13 (= TM 61861, Hebrews)
p28 (= TM 61635, John)
p78 (= TM 61695, Jude)
p115 (= TM 65898, Revelation)
P. Oxy. 15 1783 (= TM 59991, Shepherd of Hermas)

275-300

p39 (= TM 61638, John)

275-325

p9 (= TM 61639, 1 John)
p125 (= TM 117814, 1 Peter)

300-350

p10 (= TM 61868, Romans)
p123 (= TM 113259, 1 Corinthians)

300-400

p15+16 (= TM 61859, 1 Corinthians, Philippians) p17 (= TM 61862, Hebrews)
p71 (= TM 61794, Matthew)
p102 (= TM 61790, Matthew)
p110 (= TM 65893, Matthew)
p120 (= TM 112359, John)
P.Oxy. 9 1172 (= TM 59993, Shepherd of Hermas)
P.Oxy. 13 1599 (= TM 59992, Shepherd of Hermas)
P.Oxy. 50 3526 (= TM 59993, Shepherd of Hermas)

300-500

p19 (= TM 61798, Matthew)
p21 (= TM 61796, Matthew)

325-375

p48 (= TM 61702, Acts)

350-400

p24 (= TM 61641, Revelation)

350-450

p51 (= TM 61869, Galatians)
p122 (= TM 112361, John)

400-500

p127 (= TM 119313, Acts)

400-600

p54 (= TM 61622, James)
p105 (= TM 61803, Matthew, amulet)

450-500

p35 (= TM 61802, Matthew)
p112 (= TM 65895, Acts)

500-600

p36 (= TM 61662, John)
p124 (= TM 113260, 2 Corinthians)

600-700

p26 (= TM 61898, Romans)

Oxyrhynchus(?)/Arsinoites(?)

125-175

p52 (= TM 61624, John)

Hermopolis (el-Ashmunein)

150-200

P.Iand. 1 4 (= TM 59982, Shepherd of Hermas)

350-400

P.Berl. 13272 (= TM 59990, Shepherd of Hermas)

Koptos (Qift)

175-200

p4+64+67 (= TM 61783, Matthew, Luke)

Aphroditopolis (Atfih) (?)/Panopolis (Akhmim) (?)/Arsinoites(?)

200-225

p46 (= TM 61855, Romans, Hebrews, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians)

200-250

p45 (= TM 61826, Matthew, John, Luke, Mark, Acts)

Aphroditopolis (Atfih) (?)

200-250

p47 (= TM 61628, Revelation)

Panopolis (Akhmim)

200-250

p66 (?) (= TM 61627, John)

300-350

p72 (= TM 61420, Protevangelium of Jacob, 3 Corinthians, Odes of Solomon, Jude, Melito of Sardis Peri Pascha, 1 Peter, 2 Peter)

350-450

P. Bodmer 38 (= TM 59994, Shepherd of Hermas, Dortheus Visio)

Hipponon (Qararo)

200-300

p40 (= TM 61846, Romans)

Egypt (further specification unknown)

200-225

p95 (= TM 61651, John)

200-250

p87 (= TM 61857, Philemon)
p98 (= TM 61626, Revelation)

200-300

p32 (= TM 61853, Titus)
p75 (= TM 61743, Luke, John)
p91 (= TM 61699, Acts)

250-350

p49 (= TM 61858, Ephesians)
p65 (= TM 61856, 1 Thessalonians)

300-350

p8 (= TM 61704, Acts)
p116 (= TM 66065, Hebrews)

300-400

p50 (= TM 61709, Acts)
p62 (= TM 61839, Matthew, Greek and Coptic [Akhmimic], Daniel)
p81 (= TM 61911, 1 Peter)
p82 (= TM 61706, Luke)
p86 (= TM 61793, Matthew)
p89 (= TM 61863, Hebrews)
p117 (= TM 68759, 2 Corinthians)
p126 (= TM 68735, Acts)

300-500

P.Hamburg 24/P.Iand. inv. 45 (= TM 59995, Shepherd of Hermas)
P.Prague I 1 (= TM 59996, Shepherd of Hermas)

350-400<

p88 (= TM 61757, Mark)

375-425

p85 (= TM 61644, Revelation)
p118 (= TM 68810, Romans)

400-450

p6 (= TM 61656, John in Greek and Coptic [Akhmimic]; James in Coptic; 1 Clement in Coptic)

400-500

p93 (= TM 61650, John)
p99 (= TM 61873, Romans, 2 Corinthians, Galatians, Ephesians)

400-550

p94 (= TM 61885, Romans)

450-550

p63 (= TM 61661, John)
P. Amherst 2 190 (= TM 59999, Shepherd of Hermas)

475-500

p25 (= TM 61823, Matthew)

500-600

p76 (= TM 61669, Matthew)
p96 (= TM 61810, Matthew, Greek and Coptic [Sahidic])
P.Berl. BKT 6 (= TM 60001, Shepherd of Hermas)

600-700

p31 (= TM 61901, Romans)
p73 (= TM 61814, Matthew)
p74 (= TM 61742, Acts, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude)
p80 (= TM 61645, John)

600-800

p42 (= TM 62320, Luke in Greek and Coptic)

Arsinoites

200-300

P.Mich 2.2 130 (= TM 59984, Shepherd of Hermas)

200-400

P.Berl. 5513/BKT 6.2.1 (= TM 59988, Shepherd of Hermas)

250-300

p12 (= TM 62312, Hebrews 1:1 and Genesis 1:1-5 palimpsest amulet over a letter)
p37 (?) (= TM 61788, Matthew)
p38 (?) (= TM 61703, Acts)

350-400

p53 (= TM 61827, Matthew, Acts)

350-450

p57 (= TM 61707, Acts)

400-500

P.Berl. 5104 (= TM 59997, Shepherd of Hermas)

400-600

p56 (= TM 61721, Acts)

500-600

p33+58 (= TM 61731, Acts)

500-700

p3 (= TM 61732, Luke)
p55 (= TM 61671, John)

600-700

p34 (= TM 61903, 1 Corinthians, 2 Corinthians)
p79 (= TM 61907, Hebrews)

Sinai

200-500 (?)

p7 (= TM 61747, Luke)

500-600

p11 (= TM 61908, 1 Corinthians)
p14 (= TM 61886, 1 Corinthians)

600-700

p68 (?) (= TM 61902, 1 Corinthians)

Theadelphia (Batn el-Hatit)

250-300

P.Mich. 2.2 129 (= TM 59985, Shepherd of Hermas)

Narmouthis (Medinet Madi)

250-350

p92 (= TM 61852, Ephesians, 2 Thessalonians)

Djeme (Medinet Habu)

500-600

p2 (= TM 61744, John in Greek and Luke in Coptic)

500-700

p44 (= TM 61825, Matthew, John)

Khirbet Mird, Israel

500-600

p83 (= TM 61808, Matthew)
p84 (= TM 61775, Mark, John)

Wadi Sarga

500-700

p43 (= TM 61673, Revelation)

Aphrodito (Kom Ishqau) (?)

500-700

p97 (= TM 61698, Luke)

Nessana (Auja Hafir) Israel

600-700

p59 (= TM 61676, John)
p60 (= TM 61677, John)

650-750

p61 (= TM 61906, Romans, 1 Corinthians, Philippians, Colossians, 1 Thessalonians, Titus, Philemon)

Krokodilopolis (Medinet el-Fayyum)

700-800

p41 (= TM 61739, Acts, in Greek and Coptic)

A few things stand out. First, we do not know the provenance of a large percentage of these manuscripts.

Another is that a number of the Greek manuscripts are actually bilingual Greek-Coptic manuscripts and they start appearing in the fourth century. The language switch helps explain why there are comparatively fewer copies of the Greek New Testament from Egypt after about 500.

A large percentage of our Greek New Testament manuscripts come from Oxyrhynchus. Most of those come from the third century. All the Oxyrhynchus manuscripts were found in the garbage dump. They were discarded manuscripts.

Half the manuscripts (5 of 10) from Arsinoites contain the book of Acts. Three quarters of the Sinai manuscripts contain 1 Corinthians.

Our second century manuscripts are all gospels (Matthew, John, and Luke) and the Shepherd of Hermas. The Revelation of John and James are also early popular works.

The early attestations at Coptos come as something of a surprise since Coptos is not really on  the radar of scholars in early Christianity. Arsinoites is another place that does not show up as a site of importance to those studying early Christianity but it has produced the second greatest number of papyri from a known site. Hermopolis is also not noted for its early Christian community and perhaps should be.

A number of the papyri come from the land of Israel rather than Egypt, though they figure in somewhat later.

The presence of Barnabas, 1 Clement, and the Shepherd of Hermas probably surprise some people but Barnabas and Shepherd of Hermas are included in the canon of scripture of Codex Sinaiticus, 1 Clement is included in Codex Alexandrinus. Note that the attestations are almost all early. After these books were excluded from the canon, they fell out of favor and generally stopped being copied.

Shepherd of Hermas is much more popular than the Gospel of Thomas and yet it figures much less prominently in the scholarship about early Christianity.

The lists in Nestle-Aland are very good at telling you which verses are actually attested but they are not good at telling you if works outside the Protestant New Testament are part of the manuscript or if there are languages other than Greek.

Provenance has not figured into discussions of New Testament manuscripts and perhaps it should.