Comparing Sinaiticus and Byz in John: 100 Differences

            Having looked at 180 translation-impacting differences between the Byzantine Text and the text in Codex Sinaiticus in the Synoptic Gospels (60 in Matthew, 60 in Mark, 60 in Luke), today we complete the set, looking at 100 translation-impacting differences between the Byzantine Text and the text that was written by the copyist of Codex Sinaiticus in the Gospel of John. 

            The readings from Sinaiticus in this list vary in size and in the amount of impact that they have on translation – in one case, 12 verses are affected; in some other cases, a single word is changed.  In several cases, the reading in Codex Sinaiticus constitutes a historical error.

            Red dots accompany cases where the Byzantine Text and the Nestle-Aland compilation both disagree with the reading written by the copyist of Codex Sinaiticus.  Black dots accompany cases where Codex Sinaiticus and the Nestle-Aland compilation agree with each other and disagree with the Byzantine reading; there are fourteen such cases (among these particular 100 variant-units).

● 1.  In John 1:15, does John the Baptist say that Jesus is the One he was speaking of before?

            ﬡ:  no

            Byz:  yes

● 2.  Does John 1:17 affirm that grace and truth come from Jesus Christ?

            ﬡ:  no (the word “Christ” is absent)

            Byz:  yes

● 3.  Does John 1:18 refer to “the only begotten Son who is in the bosom of the Father” or to “only begotten God in the bosom of the Father”?

            ﬡ:  only begotten God in the bosom of the Father

            Byz:  the only begotten Son who is in the bosom of the Father

● 4.  Does John 1:20 emphasize John the Baptist’s confession by mentioning twice that he confessed?

            ﬡ:  no

            Byz:  yes

● 5.  In John 1:34, does John the Baptist affirm that Jesus is the Son of God, or that Jesus is the chosen one of God?

            ﬡ:  chosen one of God

            Byz:  Son of God

● 6.  Does John 2:3 contain a phrase which says that they did not have wine, because the wine for the marriage-feast was finished?

            ﬡ:  yes

            Byz:  no

● 7.  Does John 2:6 say that the waterpots were standing there?

            ﬡ:  no

            Byz:  yes

● 8.  Does John 2:10 specifically say that Jesus manifested His glory?

            ﬡ:  no

            Byz:  yes

● 9.  Does John 2:12 mention Jesus’ disciples?

            ﬡ:  no

            Byz:  yes

               

● 10.  Does John 2:21 specify that Jesus spoke of the temple of His body?

            ﬡ:  no

            Byz:  yes

● 11.  In John 3:8, does Jesus describe “everyone who has been born of water and of the Spirit”?

            ﬡ:  yes

            Byz:  no (Jesus describes “everyone who has been born of the Spirit”)

● 12.  Does John 3:13 mention “the Son of Man who is in heaven”?

            ﬡ:  no

            Byz:  yes

● 13.  Does John 3:16 affirm that God gave His only begotten Son?

            ﬡ:  no

            Byz:  yes

● 14.  Does John 3:20 affirm that everyone who hates the light does not come to the light?

            ﬡ:  no

            Byz:  yes

● 15.  Does John 3:21 affirm that the one who does the truth comes to the light, that his deeds may be made manifest?

            ﬡ:  no

            Byz:  yes

● 16.  Does John 3:31 affirm that He who comes from heaven is above all?

            ﬡ:  no

            Byz:  yes

● 17.  Does John 4:1 refer to Jesus as “the Lord”?

            ﬡ:  no

            Byz:  yes

● 18.  Does John 4:9 say that Jews have no dealings with Samaritans?

            ﬡ:  no

            Byz:  yes

● 19.  In John 4:19, does the Samaritan woman refer to Jesus as “Lord”?

            ﬡ:  no

            Byz:  yes

● 20.  Does John 4:39 specify that many of the Samaritans believed on Him?

            ﬡ:  no

            Byz:  yes

● 21.  Does John 4:45 say that the Galileans received Him?

            ﬡ:  no

            Byz:  yes

● 22.  Does John 5:3 mention that the sick people were waiting for the moving of the waters?

            ﬡ:  no

            Byz:  yes

● 23.  Does John 5:4 say that an angel stirred up the waters, and that the one who first entered the pool after the waters were stirred up would be healed?

            ﬡ:  no (the entire verse is absent)

            Byz:  yes

● 24.  Does John 5:9 say that the man immediately became whole?

            ﬡ:  no

            Byz:  yes        

● 25.  Does John 5:14 mention that the healed man found Jesus healing in the temple?

            ﬡ:  yes

            Byz:  no

● 26.  Does John 5:16 say that the Jews sought to kill Jesus?

            ﬡ:  no

            Byz:  yes

● 27.  In John 5:25, does Jesus refer to an hour that is coming and now is?

            ﬡ:  no

            Byz:  yes

● 28.  Does John 5:26 say that the Father has given to the Son to have life in Himself?

            ﬡ:  no

            Byz:  yes

● 29.  In John 6:10, how does John describe the place where Jesus fed the five thousand?

            ﬡ:  there was much place in that place

            Byz:  there was much grass

● 30.  In John 6:10, about how many men were present?

            ﬡ:  three thousand

            Byz:  five thousand

● 31.  Does John 6:11 say that Jesus gave the loaves to the disciples, and the disciples gave them to those who were sitting down?

            ﬡ:  no

            Byz:  yes

● 32.  Does John 6:15 say that Jesus withdrew from the crowd, or that He escaped the crowd?

            ﬡ:  He escaped

            Byz:  He withdrew

● 33.  In John 6:26, does Jesus’ statement begin, “You seek me”?

            ﬡ:  no
            Byz:  yes  

● 34.  Does John 6:27 say that God the Father has sealed the Son of Man?

            ﬡ:  no

            Byz:  yes

● 35.  In John 6:39, does Jesus say something specifically about the will of the One who sent Him?

            ﬡ:  no

            Byz:  yes

● 36.  In John 6:42, do the Jews affirm that they know Jesus’ mother?

            ﬡ:  no

            Byz:  yes

● 37.  In John 6:46, does Jesus say that He who is from God has seen the Father?

            ﬡ:  no; Jesus says that He who is from the Father has seen God.

            Byz:  yes

● 38.  In John 6:47, does Jesus say that the one who believes in Him has eternal life?

            ﬡ:  no

            Byz:  yes

● 39.  In John 6:55, does Jesus say that His blood is truly drink?

            ﬡ:  no

            Byz:  yes

● 40.  Does John 6:64 refer to Jesus as “the Savior”?

            ﬡ:  yes

            Byz:  no

● 41.  In John 6:69, does Simon Peter describe Jesus as “the Christ, the Son of the living God,” or as “the Holy One of God”?

            ﬡ:  the Holy One of God

            Byz:  the Christ, the Son of the living God

● 42.  In John 7:6, does Jesus say “My time is not yet come,” or “My time is not come”?

            ﬡ:  My time is not (ου) come

            Byz:  My time is not yet (ουπω) come

● 43.  In John 7:7, does Jesus say specifically that He testifies concerning the world?

            ﬡ:  no

            Byz:  yes

● 44.  In John 7:8, does Jesus say, “I am not going up to this feast,” or “I am not yet going up to this feast”?

            ﬡ:  I am not (ουκ) going up to this feast

            Byz:  I am not yet (ουπω) going up to this feast

            (Papyrus 66, Papyrus 75, and Codex Vaticanus agree with Byz here)

● 45.  Does John 7:22 begin with “Therefore”?

            ﬡ:  no

            Byz:  yes

● 46.  In John 7:26, do the people ask a question about the high priest?

            ﬡ:  yes

            Byz:  no

● 47.  In John 7:27, do the people raise a question about the signs the Messiah will do?

            ﬡ:  yes

            Byz:  no

● 48.  Does John 7:35 say that the Jews said something among themselves?

            ﬡ:  no

            Byz:  yes

● 49.  In John 7:37, does Jesus say, If anyone thirsts, “let him come to Me and drink”?

            ﬡ:  no

            Byz:  yes

● 50.  Does John 7:50 say anything about Nicodemus’ previous encounter with Jesus?

             ﬡ:  no

            Byz:  yes

● 51.  Does the Gospel of John contain an episode about Jesus and a woman caught in adultery, in which Jesus says “Go and sin no more”?

            ﬡ:  no (John 7:53-8:11 is absent)

            Byz:  yes

● 52.  Does John 8:20 say that Jesus was teaching in the temple?

            ﬡ:  no

            Byz:  yes

● 53.  In John 8:26, does Jesus specifically say that the Father has sent Him?

            ﬡ:  yes

            Byz:  no

● 54. Does John 8:27 specifically say that Jesus was speaking of God as the Father?

            ﬡ:  yes

            Byz:  no

● 55.  In John 8:35, does Jesus affirm that the Son abides forever?

            ﬡ:  no

            Byz:  yes

● 56.  In John 8:52, does Jesus say something about death?

            ﬡ:  no

            Byz:  yes

● 57.  In John 8:57, did the Jews ask Jesus, “Have you seen Abraham,” or “Has Abraham seen You”?

            ﬡ:  has Abraham seen You?

            Byz:  have you seen Abraham? 

● 58.  Does John 8:59 report that Jesus went through their midst, and so passed by” as He left the temple?

            ﬡ:  no

            Byz:  yes

● 59.  Does John 9:10 specifically mention the Jews?

            ﬡ:  yes

            Byz:  no

● 60.  In John 9:38, does the formerly blind man say to Jesus, “Lord, I believe”?

            ﬡ:  no

            Byz:  yes

● 61.  In John 9:39, does the formerly blind man worship Jesus?

            ﬡ:  no

            Byz: yes

● 62.  Does John 10:10 specifically refer to eternal life?

            ﬡ:  yes

            Byz:  no

● 63.  In John 11:31, were the Jews thinking that Jesus was going to the tomb to weep there, or were they Jews saying that Mary was going to the tomb to weep there?

            ﬡ:  they were thinking that Jesus was going to the tomb

            Byz:  they were saying that Mary was going to the tomb

● 64.  In John 11:50, does Caiaphas say “It is profitable for us that one man should die,” or does he say, “It is profitable that one man should die”?

            ﬡ:  it is profitable

            Byz:  it is profitable for us

● 65.  Does John 12:1 specify that the individual named Lazarus is “the one who had died”?

            ﬡ:  no

            Byz:  yes

● 66.  In John 12:25, did Jesus say that he who hates his life in this world shall keep it?

            ﬡ:  no

            Byz:  yes

● 67.  In John 12:31, does Jesus say something about the prince of this world?

            ﬡ:  no

            Byz:  yes

● 68.  Does John 13:1 say that Jesus loved “His own” who were in the world, or “the Jews” who were in the world?

            ﬡ:  the Jews

            Byz:  His own

● 69.  In John 13:6, does Simon Peter address Jesus as “Lord”?

            ﬡ:  no

            Byz:  yes

● 70.  In John 13:9, does Simon Peter address Jesus as “Lord”?

            ﬡ:  no

            Byz:  yes

● 71.  In John 13:10, does Jesus say something about washing feet?

            ﬡ:  no

            Byz:  yes

● 72.  In John 13:12, did Jesus take their garments, or His garments?

            ﬡ:  their garments

            Byz:  His garments

● 73.  Does John 13:22 say that the Jews looked, one another, upon the disciples?

            ﬡ:  yes

            Byz:  no

● 74.  In John 13:24, does Simon Peter (a) motion to the disciple whom Jesus loved to ask Jesus to whom He referred, and (b) tell the disciple to ask Him of whom He spoke?

            ﬡ:  yes

            Byz:  no; only the first action is mentioned

● 75.  How does John 13:32 begin?

            ﬡ:  “Also God shall glorify Him in Himself” 

            Byz:  “If God has been glorified in Him”     

● 76.  In John 13:37, Does Simon Peter address Jesus as “Lord”?

            ﬡ:  no

            Byz:  yes  

● 77.  In John 14:16, does Jesus say that He will keep the Father, or that He will ask the Father?

            ﬡ:  keep

            Byz:  ask

● 78.  In John 15:10, does Jesus say, “If you keep My commandments, you shall abide in My love”?

            ﬡ:  no

            Byz:  yes

● 79.  Does John 15:21 say that people will do these things “to you”?

            ﬡ:  no

            Byz:  yes

● 80.  In John 16:9, does Jesus say that the Comforter will convict the world concerning sin because “they believe on Me” or “because they do not believe on Me”?

            ﬡ:  because they believe on Me

            Byz:  because they do not believe on Me

● 81.  In John 16:15, does Jesus say, “All things that the Father has are Mine; therefore I said that He will take of Mine, and shall show it to you”?

            ﬡ:  no

            Byz:  yes

● 82.  Does John 16:16 end with the phrase “because I go to the Father”?

            ﬡ:  no

            Byz:  yes

● 83.  In John 16:17, does Jesus mention the phrase, “A little while, and you shall not see Me”?

            ﬡ:  no

            Byz:  yes

● 84.  In John 17:8, does Jesus affirm that the people who were given to Him have known truly that He came from the Father?

            ﬡ:  no

            Byz:  yes

● 85.  Does John 17:10 begin with the phrase, “And all Mine are Yours, and Yours are Mine”?

            ﬡ:  no

            Byz:  yes

● 86.  Does John 17:17 include the phrase, “Your word is truth”?

            ﬡ:  no

            Byz:  yes

● 87.  In John 17:26, does Jesus refer to “the love in which You loved Me” or to “the love in which You loved them”?

            ﬡ:  the love in which You loved them

            Byz:  the love in which You loved Me

● 88.  In John 19:13, is the judgment seat in a place that is called Gabbatha, or Golgotha?

            ﬡ:  Golgotha

            Byz:  Gabbatha      

● 89.  Does John 19:20 say that the title was read by many of the Jews, and that it was written in Hebrew, and Greek, and Latin?

            ﬡ:  no (the whole verse is absent)

            Byz:  yes

● 90.  Does John 19:21 say that the chief priests told Pilate not to write “King of the Jews”?

            ﬡ:   no

            Byz:  yes

● 91.  Does John 19:23 mention that the soldiers also took Jesus’ tunic?

            ﬡ:  no

            Byz:  yes

● 92.  In John 19:26, does John say that Jesus saw His mother?

            ﬡ:  no

            Byz:  yes

● 93.  Does John 19:38 say that Joseph of Arimathea “took the body of Jesus,” or that Joseph of Arimathea “took Him”?

            ﬡ:  took Him

            Byz:  took the body of Jesus

● 94.  Does John 20:3 say that Peter and the other disciple came to the tomb?

            ﬡ:  no

            Byz:  yes

● 95.  Does John 20:5 mention that the other disciple did not enter the tomb?

            ﬡ:  no

            Byz:  yes

● 96.  Does John 20:6 say that Simon Peter came and entered the tomb?
            ﬡ:  no

            Byz:  yes

● 97.  In John 21:15, does Jesus call Simon “son of Jonah”?

            ﬡ:  no

            Byz:  yes (the Alexandrian Text has “son of John” – but ﬡ has neither)

● 98.  In John 21:20, did Peter see the disciple whom Jesus loved, following?

            ﬡ:  no

            Byz:  yes

● 99.  In John 21:21, did Peter address Jesus as “Lord”?

            ﬡ:  no

            Byz:  yes

● 100.  Does John 21:23 end with the phrase, “What is that to you”?

            ﬡ: no

            Byz:  yes

Please explain, Dr. White.

● Bonus:  Does the Gospel of John end with a statement to the effect that the world could not contain the books that would be written if all of Jesus’ deeds were written down?

            ﬡ:  no (the copyist concluded the text at the end of John 21:24, and wrote the closing-title after that.  However, his supervisor apparently overruled his decision to remove verse 25; the closing title was erased, and verse 25 was added along with the closing title below it.)

            Byz:  yes

(There are more than 100 readings in Codex Sinaiticus which mean something different than what the Byzantine reading means; I just tried to keep things tidy by limiting it to 100.)

For reference:
60 Passages in Matthew Where the Byzantine Text and Codex Sinaiticus Mean Different Things

60 Passages in Mark Where the Byzantine Text and Codex Sinaiticus Mean Different Things

60 Passages in Luke Where the Byzantine Text and Codex Sinaiticus Mean Different Things

Readers are invited to double-check the accuracy of the data in this post.

Comparing Sinaiticus to the Byzantine Text in Luke

            Continuing the examination of deviations between the text of Codex Sinaiticus and the Byzantine Text in the Gospels, let’s look today at some meaningful differences the two in the Gospel of Luke.  In Luke, Sinaiticus’ text differs from not only the Byzantine Text, but from virtually all other manuscripts, with great frequency – but usually the differences do not drastically affect the meaning of the sentences in which they occur.  The list of translatable differences between the text of Codex Sinaiticus (À) and the Byzantine Text exceeds 100, but I chose the following 60, not just in the interest of brevity, but also because they make it especially obvious that the text of Codex Sinaiticus is different not only in its wording, but in its meaning. 

            Consider these differences between what Sinaiticus says, and what the Byzantine Text says:

● 1.  In Luke 1:26, is Nazareth located in Judea, or in Galilee?

            À:  Judea

            Byz:  Galilee

● 2.  In Luke 1:28, does the angel tell Mary, “Blessed are you among women?”

            À:  no

            Byz:  yes

● 3.  Does Luke 1:65 say that people spoke of all these things in the hill-country of Judea?

            À:  no

            Byz:  yes

● 4.  At the end of Luke 2:14, does the angel say, “Peace on earth; goodwill to men,” or “Peace on earth to men with whom God is pleased”?

            Byz:   Peace on earth; goodwill to men

            À:  Peace on earth to men with whom God is pleased

● 5.  According to Luke 2:37, how many years had Anna been a widow?

            À:  about 74 years

            Byz:  about 84 years   

● 6.  Does Luke 2:43 refer to Joseph and Mary as His “parents,” or as “Joseph and His mother”?

            À:  parents

            Byz:  Joseph and His mother

● 7.  In Luke 2:44, did they look for Jesus among His kinsfolk and acquaintances, or are only his kinsfolk mentioned?

            À:  kinsfolk

            Byz:  kinsfolk and acquaintances

● 8.  In Luke 3:1, in what territory did Pontius Pilate serve as governor?

            À:  the text does not say

            Byz:  Judea

● 9.  Does Jesus’ genealogy in Luke 3:32 mention Boaz and Salmon, or Balls and Sala?

            À:  Balls and Sala

            Byz:  Boaz and Salmon

● 10.  In Luke 3:33, was Adam the father of Admin?

            À:  yes

            Byz:  no

● 11.  Does Luke 4:4 include the phrase “but by every word of God”?

            À:  no

            Byz:  yes

● 12.  Does Luke 4:5 say that the devil took Jesus up on a high mountain?

            À:  no

            Byz:  yes

● 13.  In Luke 4:8, does Jesus say “You get behind me, Satan”?

            À:  no

            Byz:  yes

● 14.  Does Luke 4:18 include the phrase “to heal the broken-hearted”?

            À:  no

            Byz:  yes

● 15.  In Luke 5:14, did Jesus tell the healed leper to show himself to the priest?

            À:  no

            Byz:  yes

● 16.  Besides tax collectors, did others sit down in Luke 5:29?

            À:  others are not mentioned

            Byz:  yes

● 17.  Does Luke 5:38 include the phrase, “and both are preserved together”?

            À:  no

            Byz:  yes

● 18.  Does Luke 6:17 mention people from Perea?

            À:  yes

            Byz:  no

● 19.  Does Jesus say in Luke 6:44 that people do not gather grapes from a bramble-bush, or that people do not gather grapes from a sprout?

            À:  from a sprout

            Byz:  from a bramble-bush

● 20.  In Luke 6:48, did Jesus say that the house “was well-built,” or that it was “built upon the rock”? 

            À:  it was well-built

            Byz:  it was built upon the rock

● 21.  In Luke 8:37, where was the multitude from?

            À:  around the country of the Gergesenes

            Byz:  around the country of the Gadarenes

● 22.  Does Luke 8:40 say that the people in the crowd were all looking for Jesus, or that they were all looking for God?

            À:  for God (τον Θν)

            Byz:  for Jesus (αυτον, Him)

● 23.  Does Luke 8:47 include the statement that the women saw that she was not hid?

            À:  no

            Byz:  yes

● 24.  Does Luke 8:47 say that the woman told the crowd why she had touched Jesus?

            À: no

            Byz:  yes

● 25.  Does Luke 8:54, referring to those who mocked, mention that Jesus put them all out?

            À:  no

            Byz:  yes

● 26.  Does Luke 8:55 say that the girl who had been dead arose immediately?

            À:  no

            Byz:  yes

● 27.  Does Luke 9:7 describe Herod as a tetrarch?

            À:  no

            Byz:  yes

● 28.  Does Luke 9:10 mention Bethsaida by name?

            À:  no

            Byz:  yes

● 29.  In Luke 10:32, does the Parable of the Good Samaritan include a Levite?

            À:  no

            Byz:  yes

● 30.  At the end of Luke 12:37, did Jesus say that the master, when he comes, will serve his faithful servants?

            À:  no 

            Byz:  yes

● 31.  Does Jesus say in Luke 12:39 that the master of the house would have watched if he had known when the thief was coming?

            À:  no

            Byz:  yes

● 32.  In Luke 12:52, did Jesus say that there shall be five in one house divided?

            À:  no

            Byz:  yes

● 33.  Does the ruler of the synagogue say in Luke 13:14 that it is fitting for man to work six days a week?

            À:  no

            Byz:  yes

● 34.  Does Jesus say in Luke 13:25 that some people shall stand outside when they ask for the door to be opened?

            À:  no

            Byz:  yes  

● 35.  In Luke 14:15-16, does someone say, “Blessed are those who shall eat bread in the kingdom of God”?  

            À:  no

            Byz:  yes

● 36.  In Luke 15:13, does Jesus mention that the prodigal son wasted his wealth on riotous living?

            À:  no

            Byz:  yes

● 37.  Does Luke 16:16 say that everyone is pressing into the kingdom of God?

            À:  no

            Byz:  yes

● 38.  Does Jesus conclude Luke 17:9 with the comment, “I know not”?

            À:  no

            Byz:  yes

● 39.  In Luke 17:10, does Jesus make a statement about what should be done when everything that was commanded has been done?

            À:  no

            Byz:  yes

● 40.  In Luke 17:12, does Luke mention that the ten lepers stood afar off?

            À:  no

            Byz:  yes

● 41.  In Luke 17:35, does Jesus say that two shall be grinding; one shall be taken and the other shall be left?

            À:  no

            Byz:  yes

● 42.  In the parable in Luke 18:11, does the Pharisee in the temple pray “with himself”?

            À:  no

            Byz:  yes

● 43.  Does Luke 18:24 report that Jesus became very sorrowful?   

            À:  no

            Byz:  yes

● 44.  In Luke 20:23, does Jesus ask a question?

            À:  no

            Byz:  yes

● 45.  In Luke 20:28, did the Sadducees mention the qualification about a man dying childless? 

            À:  no

            Byz:  yes

● 46.  In Luke 20:30, did the Sadducees specifically say that the second brother took the woman as his wife, and died childless?

            À:  no

            Byz:  yes

● 47.  In Luke 21:8, does Jesus predict that many will come and say, “The time is near”?

            À:  no

            Byz:  yes

● 48.  Does Luke 22:6 mention that Judas made a promise?

            À:  no

            Byz:  yes

● 49.  In Luke 22:53, did Jesus tell those arresting Him, “This is your hour”?

            À:  no

            Byz:  yes

● 50.  Does Luke 22:64 mention that Jesus was being struck on the face?

            À:  no

            Byz:  yes

● 51.  In Luke 23:5, did the people say that Jesus had been teaching throughout all of Judea?

            À: no

            Byz:  yes

● 52.  In Luke 23:42, did the repentant thief address Jesus as “Lord”?

            À:  no
            Byz:  yes

● 53.  Does Luke 24:1 report that the women at the tomb had some others with them?

            À:  no

            Byz:  yes

● 54.  In Luke 24:12, did Peter see the linen clothes lying by themselves?

            À:  no

            Byz:  yes

● 55.  According to Luke 24:13, how far was Emmaus from Jerusalem?

            À:  one hundred and sixty stadia

            Byz:  sixty stadia 

● 56.  Does Luke 24:27 say that Jesus explained all of the Scriptures about Him?

            À:  no

            Byz:  yes

● 57.  In Luke 24:31, does Luke say that when the two travelers’ eyes were opened, they knew Him?

            À:  no

            Byz:  yes

● 58.  Does Luke 24:42 say that Jesus ate a piece of honeycomb?

            À:  no

            Byz:  yes

● 59.  In Luke 24:46, does Jesus say that it was fitting for the Messiah to suffer?

            À:  no

            Byz:  yes

● 60.  Does Luke 24:51 say that Jesus was carried up into heaven?

            À:  no

            Byz:  yes

            As was the case with the comparisons between the Byzantine Text and the text written by the copyist of Sinaiticus in Matthew and Mark, my purpose is not to show which text is better; it is to show that they are different.  The doctrine of inerrancy is difficult to maintain when one’s text says that Nazareth is in Judea.  And if one uses a text that does not contain Mark 16:19 and Luke 24:51b, one must concede that Jesus’ bodily ascension is not reported anywhere in the Gospels.  In addition, many things are said in the Byzantine Text that the text written by the copyist of Codex Sinaiticus does not say – it is not a matter of conveying the same thing in different words; it is a matter of losing data. 

            At some point, readers should be asking, “How reliable is the text of Codex Sinaiticus?”  A longer list of its unusual readings would demonstrate that it is more unreliable than the average medieval Byzantine manuscript – but to just give some idea of its unreliability:  red dots that accompany a listing indicate that À disagrees not only with the Byzantine Text, but also with the Nestle-Aland compilation (41 out of these 60 entries).          

News from Germany: A Sequel to CBGM

Dr. Nicholas Zegers

            The city of Müenster, Germany is abuzz with news of a groundbreaking new method of textual analysis that has been developed by scholars at the Institut für Neutestamentliche Witze.  The new method, colloquially called the Conjecture Based Genealogical Method (not to be confused with its predecessor, the similarly named Coherence Based Geneaological Method), promises to shape the future of the text of the New Testament.  I sat down with resident scholar Dr. Nicholas Zegers at Caputo’s coffee bar in Müenster to find out more:

Q:  Dr. Zegers, what led to this new method, and what is the basic idea behind it?

Dr. Zegers:  The CBGM2, as I like to call it, is built upon the principles of CBGM1, applied to non-extant readings – thus the name “Conjecture Based.”  As we at the Institute were analyzing a group of variant-units with unusually high numbers of rival variants, the data appeared to break down; it was somewhat like traffic gridlock, when no car takes the lead.  And then it occurred to us:  considering that our extant manuscripts are only a small slice of all manuscripts ever made; why not add a conjectural reading, or a series of conjectural readings, to the database, and see if the gridlock dissipates?

Q:  And did it?

Dr. Zegers:  To an extent, yes – particularly in cases where the extant witnesses share a high level of contamination.  Using CBGM2, we reconstructed a number of hypothetical Ur-readings and secondary readings at specific variant-units, and regrouped the extant readings according to the classical principle of granting preference to the reading which best accounts for the others.  When we do this at many variant-units, we can establish a pre-genealogical relationship between the texts of entire manuscripts, and the conjecturally reconstructed texts.  And from there, we can build a stemma that includes the reconstructions.

Q:  Splendid.  Did you find anything interesting?

Dr. Zegers:  Yes; in a substantial number of variant-units, some rival extant readings were previously in a virtual tie, using conventional analysis, and even using CBGM1, but when CBGM2 was applied, they resolved themselves into discrete patterns that, when combined, suggest lines of descent.  Not only did this organization of the data account for many nonsense-readings, but sometimes readings which are poorly supported externally are favored on relational grounds, and on occasion, a hypothetical reading – usually a proposed Ur-reading but sometimes what had been posited as merely a possible secondary reading – augmented the coherence of the stemma, and was vindicated by the analysis as the variant that best accounted for its rivals.

Q:  Can you share an example or two?

Dr. Zegers:  Certainly; I can recollect a few off the top of my head.  We anticipate that the application of CBGM2 will elicit the introduction of new conjectural or singular readings into the text of several books of the New Testament:  our research so far confirms “the Prophet” rather than “a prophet” in John 7:52.  In James 1:17, the reading found exclusively in Papyrus 23 is favored.  And at this juncture, things don’t look good for the final phrase of John 4:9.  Non-extant readings are confirmed to be original in Acts 8:7, Acts 8:36, Acts 23:7, Galatians 4:25, First Corinthians 6:5, and Second Timothy 1:13. 

Q:  It sounds like this new method might disturb some folks who like their English New Testaments to have Greek manuscripts as a foundation.

Dr. Zegers:  Well, the basic idea is really nothing new.  What has to be understood is that most manuscripts of New Testament materials once had mothers and siblings, so to speak, which are no longer extant.  From a certain point of view, we are not creating new evidence; we are recovering the voices of manuscripts which once existed but which have been silenced by the ravages of time and chance.  Furthermore, CBGM2 confirms exponentially more traditional readings than non-extant readings, sometimes surprisingly so.  The reference in Luke 24:42 to Jesus eating a piece of honeycomb, for example, is strongly supported by CBGM2.  We’re still not sure how that happened.

   

Q:  This all sounds fascinating, even revolutionary.  When can we expect to see this research in print?

Dr. Zegers:  The first forty-five fascicles are in preparation, and are expected to be released in alternating volumes in a co-operative publication effort by Brill and Gorgias Press.  A preliminary draft of an introductory essay, published initially in Caucasian Albanian, is already available; following a period of peer review, it will be accompanied by an exhaustive digital database in Kotlin.

Q:  Thank you for sharing this exciting news.  I can hardly wait to read more about it.

Zegers:  You’re quite welcome.