11.6. Practice of textual criticism
11.6. Practice of textual criticism John 3:13 illustrates what scholars do when they find differences in the manuscripts. No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven (NKJ). No one has ascended into heaven except the one who descended from heaven – the Son of Man (NET). The textual difference here is the addition of the phrase ‘who is in heaven’ in the NKJ. This problem is discussed in detail in the notes in the NET and Robertson. Vincent just suggested that the addition should be omitted. What are the witnesses for this verse? In other words, what are the manuscripts? The table below lists the various readings that are available in the manuscripts, which are then classified according to their family.
Readings | Byzantine | Alexandrian | Western |
(1) ο ων εν τω ουρανω (who is in heaven) | AEFGHK MSV Byi Lect Basil, Chrysostom, Didymus, Nonnus, Theodoret | 892, Coptic (Boharish) Dionysius Origen | Old Latin Vulgate Syriac (Harclean) Hippolytus Novatian Hillary |
(2) Not in the text | p66,75 a b L 33, Coptic (Sahidic, Bohairisch), Ethiopic, Origen, Dydimus | ||
(3) ο ην εν τω ουρανω (who was in heaven) | Old Latin (ms. e), Syriac (Curetonian) | ||
(4) ο ων εκ του ουρανω (who is from heaven) | 0141 80 Syriac |
When the various readings have been collected and classified, scholars start the process of evaluating the evidence. The first step is to evaluate the external witnesses. What are these witnesses?
· Greek manuscripts, copies of the text.
· Translations of the text, bible translations into other languages.
· Lectionaries, selections of texts from the bible.
· Quotations in the writings of Church leaders.
What can be said about the various witnesses, variants of the text? Are these witnesses trustworthy? After a conclusion is reached, the internal evidence will be studied. How is this reading within the passage in which it appears? How does it compare to the rest of the book?
11.6.1. External witnesses
1. Reading 3 ‘who was in heaven’ and 4 ‘who is from heaven’ are very weak. Reading 3 is only represented in two old translations. Reading 4 is represented by two Greek manuscripts and one old translation. Reading 3 and 4 tried to eliminate the problem that Jesus was in heaven while he was speaking to them on earth.
2. Reading 2 is supported by a small group of manuscripts. They all belong to the same Alexandrian text family. These Greek manuscripts, however, are very important manuscripts and should be considered seriously. There are a few old translations that omit the reading as well. Is it possible that the text is omitted for the same reason as with reading 3 and 4? Or is it possible that the readings were marginal notes of a scribe?
3. Reading 1 ‘who is in heaven’ is found in most of the Greek manuscripts, in most of the old translations and the major works of the church fathers. Origen supports the text both with reading 1 and without the reading (see reading 2). The text is also supported by readings from a wide geographical area: Rome and the West, Greece, Syria, Palestine and even Alexandria.
Based on the external evidence, it can be concluded that reading 1 is the original reading.
11.6.2. Internal witnesses
1. A common rule in textual criticism is that the most difficult reading should receive preference. The principle is: Lectio difficilior potior (‘the more difficult reading is the stronger’). It can be argued that because reading 1, the original reading, was difficult, reading 2 left it out and reading 3 and 4 changed it. Another recommendation in textual criticism is to select the reading that can explain the other readings.
2. Textual critics recommend that one should go for the shorter reading. This advice should be followed if changes were not made to the text on purpose.
3.Compare the reading with the theology and style of the writer. In John 1:1 John indicates that the word was ‘with God’ and in John 1:14 the word was ‘among us’. The Christology of John, his teaching on the doctrine of Christ, supports the longer reading. John also used the phrase ‘who is’ very often, followed by a prepositional phrase (see John 1:18; John 3:31; John 6:46; John 8:47; John 12:17; John 18:37). This phrase is also used in the book of Revelation, but without the prepositional phrase. In conclusion: reading 1 is supported by both the internal and external evidence. The note in the NET, however, argues for reading 2, since it is supported by some of the most important manuscripts. The teaching that Christ was in heaven, at the bosom of the Father at the time that he was on earth, is found in other texts in John. John 1:18 reads: No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explainedHim (John 1:18 NAU).
Even if the phrase in John 3:13 that we studied is not original, the doctrine behind it is true. It is supported by other verses in scripture that do not have textual differences.