On some Various Readings in the Epistle[535].
Project Gutenberg EPUB3 edition
Lightfoot, J. B. (Joseph Barber)
(2) ἀποκατηλλάκηται 17.
(3) ἀποκαταλλαγέντες D* F G, and the Latin authorities d, e, g, m, the Gothic Version, the translator of Irenæus (v. 14. 3), and others.
(4) ἀποκατήλλαξεν, all the other authorities.
Of these (2) is obviously a corruption of (1) from similarity of sound; and (3) is an emendation, though a careless emendation, of (1) for the sake of the grammar. It should have been ἀποκαταλλαγέντας. The reading therefore must lie between ἀποκατηλλάγητε and ἀποκατήλλαξεν. This latter however is probably a grammatical correction to straighten the syntax. In the Memphitic a single letter ⲁϫ for ⲁϥ would make the difference between ἀποκατηλλάγητε and ἀποκατήλλαξεν; but no variation from the latter is recorded.
ii. 2 τοῦ θεοῦ, χριϲτοῦ.
ii. 2 τοῦ Θεοῦ Χριστοῦ.
The various readings here are very numerous and at first sight perplexing; but the result of an investigation into their several claims is far from unsatisfactory. The reading which explains all the rest may safely be adopted as the original.
Original reading.
(1) του θεου χριϲτου.
This is the reading of B and of Hilary of Poitiers, de Trin. ix. 62 (I. p. 306), who quotes the passage sacramenti Dei Christi in quo etc., and wrongly explains it ‘Deus Christus sacramentum est’.
Variations;
All the other variations are derived from this, either by explanation or by omission or by amplification.
(a) by interpretation,
By explanation we get;
(2) του θεου ο εϲτιν χριϲτοϲ,
the reading of D, with the Latin authorities d, e, which have Dei quod est Christus. So it is quoted by Vigilius Thapsensis c. Varim. i. 20 (p. 380), and in a slightly longer form by Augustine de Trin. xiii. 24 (VIII. p. 944) mysterium Dei quod est Christus Jesus.
(3) του θεου εν χριϲτω.
So it is twice quoted by Clement of Alexandria Strom. v. 10 (p. 683), ib. 12 (p. 694); or
του θεου του εν χριϲτω,
the reading of 17.
So the Ambrosian Hilary (both text and commentary) has Dei in Christo. And the Armenian has the same lengthened out, Dei in Christo Jesu (Zohrab) or Dei patris in Christo Jesu (Uscan).
(4) Domini quod de Christo
is the Æthiopic rendering. Whether this represents another various reading in the Greek or whether the paraphrase is the translator’s own, it is impossible to say.
(b) by omission,
The two following variations strive to overcome the difficulty by omission;
(5) του θεου,
the reading of D by a second hand, of P, 37, 67**, 71, 80, 116.
(6) του χριϲτου,
the reading of Euthalius in Tischendorf’s MS; but Tischendorf adds the caution ‘sed non satis apparet’.
(c) by amplification;
All the remaining readings are attempts to remedy the test by amplification. They fall into two classes; those which insert πατρός so as to make Χριστοῦ dependent on it, (7), (8), and those which separate Θεοῦ from Χριστοῦ by the interposition of a καί, (9), (10), (11).
(i) by inserting πατρός to govern Χριστοῦ;
(7) του θεου πατροϲ χριϲτου,
the reading of א (by the first hand). Tischendorf also adds bscr* and oscr; but I read Scrivener’s collations differently (Cod. Aug. p. 506): or
του θεου πατροϲ του χριϲτου,
the reading of A C, 4.
One or other is the reading of the Thebaic Version (given by Griesbach) and of the Arabic (Leipz.).
A lengthened form of the same, Dei patris Christi Jesu, appears in the oldest MSS of the Vulgate, am. fuld. f: and the same is also the reading of the Memphitic (Boetticher).
(8) του θεου και πατροϲ του χριϲτου.
So א (the third hand), bscr*, oscr, and a corrector in the Harclean Syriac.