Friday, December 22, 2006

Variants affecting carols

Can anyone cite instances where unusual variant readings have affected Christmas carols?

10 Comments:

Anonymous said...

The idea that the MAGOI at Matthew 2:1 were kings is reflected in this well known hymn by John H. Hopkins, Jr. 1857

We three kings of Orient are;
Bearing gifts we traverse afar,
Field and fountain, moor and mountain,
Following yonder star.

Refrain

O star of wonder, star of light,
Star with royal beauty bright,
Westward leading, still proceeding,
Guide us to thy perfect light.

Born a King on Bethlehem’s plain
Gold I bring to crown Him again,
King forever, ceasing never,
Over us all to reign.

Refrain

Frankincense to offer have I;
Incense owns a Deity nigh;
Prayer and praising, voices raising,
Worshipping God on high.

Refrain

Myrrh is mine, its bitter perfume
Breathes a life of gathering gloom;
Sorrowing, sighing, bleeding, dying,
Sealed in the stone cold tomb.

Refrain

Glorious now behold Him arise;
King and God and sacrifice;
Alleluia, Alleluia,
Sounds through the earth and skies.

Refrain

maurice a robinson said...

Not so sure the variant is "unusual", but obviously the Lk 2:14 Byz EUDOKIA affects the following carol in a manner that the NA27/UBS4 EUDOKIAS would not:

"It came upon the midnight clear,
That glorious song of old,
From angels bending near the earth,
To touch their harps of gold:
"Peace on the earth, goodwill to men
From heavens all gracious King!"
The world in solemn stillness lay
To hear the angels sing."

Martin said...

Yo will find a similar verse, matching the same variant MA Robinson mentioned, in the famous Christmas Oratorium by Johann Sebastian Bach (a must for every lover of music, especially in these days!).

maurice a robinson said...

Don't forget also Handel's Messiah, section 17, where the chorus sings:

"Glory to God in the highest, and peace on earth, good will towards men." (Luke 2: 14)

Quite likely there are yet more instances involving this particular variant.

Randall Buth said...

1. The variant at Luke 2:14 relates to now famous Hebraisms
bne-restonxa 1QHa 19:12;
`ose restono 4Q171 f1_2,ii5;
anshe-ratson 'men of will/pleasure' 4Q418 f81;
et al.;
and an Aramaism 4Q545f4,18 'man of [his] will/pleasure.
The ignorance of these Hebrew idioms within Greek has apparently caused confusion within the textual history.

2. One may attribute the reading 'silent night' to the reading in an equally famous, earlier midrashic source "... no crying he makes ...".
No crying would make for a still night.

Tommy Wasserman said...

Randall Buth said...
"1. The variant at Luke 2:14 relates to now famous Hebraisms"

Yes, and the Hebraisms were unknown at the time of Westcott & Hort, which made them put EUDOKIA in the margin, because EUDOKIAS seemed too difficult, almost impossible. When the construction was eventually discovered in the DSS, it became evident that EUDOKIAS was the lectio difficilior.

T. Baarda wrote a superb study of this textual problem somewhere. Otherwise, a professor from my seminary in Lund, Birger Olsson, published a reception-critical study of the verse in the NTS a while ago.

And, the textual problem in this verse has not just "affected" subsequent carols; the verse itself belongs to the very first Christmas carol!

Randall Buth said...

Thank you for the W-H note. I just looked at Swanson and saw quite a collection of hands around the reading ἀνθρώποις εὐδοκίας
B א A D W (p45 and p75 are not extant for these verses)

It is nice to be reminded of scribal traditions that preserved readings that they couldn't have understood, but preserved them anyway. Sort of like an unintended Christmas present for those who like to read ancient texts.

David McKay said...

Some think the little-known Codex Fabforus is responsible for this extra verse of the We Three Kings carol:

We four Beatles of Liverpool are
John in a taxi
George in a car
Paul on a bicycle, licking an icicle
Following Ringo Starr.

It has been claimed that this verse is a prophecy of the order of death of the Fab Four, and so far, this has proved to be true.

Peter Kirk said...

Randall and Tommy, surely `ose restono is not only a DSS reading unknown to Westcott and Hort.עשׂה רְצוֹנוֹ `sh retsono and variants is found in the Hebrew Bible, Ezra 10:11, Psalm 40:9, 103:21, 143:10 (references taken from BDB), and the exact phrase you mention is at 103:21 although referring to angels rather than humans.

Tommy Wasserman said...

PK:
"Randall and Tommy, surely `ose restono is not only a DSS reading unknown to Westcott and Hort"

In spite of the strong external evidence in favor of EUDOKIAS, Westcott and Hort hesitated because of the syntactical difficulties involved. They discuss the passage at length in their appendix "Notes on Select Readings," 52-56. In fact, they did suspect a Hebraism, which had been suggested by Mill to whom they refer: "Mill supplied the true key to the expression by calling it a Hebraism."

Apparently, however, they did not find the evidence entirely convincing since they put EUDOKIA in the margin mainly because of the difficulty of the phrase. I suspect the judgment would have been differently had they had access to the evidence from the DSS.