It is common knowledge that, at at several places in the book of Revelation, the main text of our standard Handausgabe (i.e. Nestle-Aland, 28th ed.) follows a singular reading of Codex Alexandrinus (GA 02; LDAB 3481). In principle, this is not inadmissible: a reading that is singular now needn’t have been so 1,500 years ago. Generally, though, some might find singular readings prima facie suspect, especially if they can be adequately accounted for on internal grounds.
Now, for quite some time I’ve been fascinated about ways in which various facets of the copying process affect the rise of variant readings. At one level, copying seems like a simple and rather straightforward procedure: dip, look back (at the exemplar), write (a unit of text, whatever its length), look back, complete a line and start a new one, write, look back, write, look back, start a new column, write, look back, dip ... you get the idea. Seemingly uneventful. Or is it? All one need do is to browse through a few pages of Louis Havet’s Manuel de critique verbale appliquée aux textes latins (Paris: Hachette, 1911) to see that, in between these few rudimentary processes, all manner of things may occur which can make it to our apparatus critici as variant readings.
One such reading occurs at Rev 5:9. The main text of NA28 reads as follows:
καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες· ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους.
The only one variation-unit recorded for this verse concerns the addition/omission and the placement of ἡμᾶς. All the Greek witnesses but 02 contain ἡμᾶς before or after τῷ θεῷ. On the one hand, I could see why the editors would prefer the omission here, as the first-person pronoun makes for a somewhat awkward transition to v. 10 (καὶ ἐποίησας αὐτοὺς κτλ.). Personally, however, I find this explanation unimpressive. To begin with, the scribe of 02 may have followed the same logic and so drop the pronoun under the influence of the ensuing context (a very common scribal tendency). Another possible scenario has to do with the aforementioned mechanics of the scribal process. Given that the last line of a column 1 on the given page 02 ends with τω θ̅ω̅, it seems quite likely (to my mind at least) that the pronoun may have been dropped accidentally as the scribe was traversing to another column (again, a well-documented tendency).
In short, I think we’d better print here what is a better-attested and more difficult reading whose origin is not easily accounted for by a scribal error. If you’re interested to read about this in greater detail, see my recent note: ‘“And You Purchased [Whom?]”: Reconsidering the Text of Rev 5,9’, ZNW 108 (2017) 306–12.
P.S. If you don’t have access to the article and/or don’t read footnotes, you’ll miss that, amongst NT editions, there are two that do not favour the singular reading of 02 at this point, namely Tregelles and the forthcoming Tyndale House Edition of the Greek New Testament (THEGNT).
Now, for quite some time I’ve been fascinated about ways in which various facets of the copying process affect the rise of variant readings. At one level, copying seems like a simple and rather straightforward procedure: dip, look back (at the exemplar), write (a unit of text, whatever its length), look back, complete a line and start a new one, write, look back, write, look back, start a new column, write, look back, dip ... you get the idea. Seemingly uneventful. Or is it? All one need do is to browse through a few pages of Louis Havet’s Manuel de critique verbale appliquée aux textes latins (Paris: Hachette, 1911) to see that, in between these few rudimentary processes, all manner of things may occur which can make it to our apparatus critici as variant readings.
One such reading occurs at Rev 5:9. The main text of NA28 reads as follows:
καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες· ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους.
The only one variation-unit recorded for this verse concerns the addition/omission and the placement of ἡμᾶς. All the Greek witnesses but 02 contain ἡμᾶς before or after τῷ θεῷ. On the one hand, I could see why the editors would prefer the omission here, as the first-person pronoun makes for a somewhat awkward transition to v. 10 (καὶ ἐποίησας αὐτοὺς κτλ.). Personally, however, I find this explanation unimpressive. To begin with, the scribe of 02 may have followed the same logic and so drop the pronoun under the influence of the ensuing context (a very common scribal tendency). Another possible scenario has to do with the aforementioned mechanics of the scribal process. Given that the last line of a column 1 on the given page 02 ends with τω θ̅ω̅, it seems quite likely (to my mind at least) that the pronoun may have been dropped accidentally as the scribe was traversing to another column (again, a well-documented tendency).
In short, I think we’d better print here what is a better-attested and more difficult reading whose origin is not easily accounted for by a scribal error. If you’re interested to read about this in greater detail, see my recent note: ‘“And You Purchased [Whom?]”: Reconsidering the Text of Rev 5,9’, ZNW 108 (2017) 306–12.
P.S. If you don’t have access to the article and/or don’t read footnotes, you’ll miss that, amongst NT editions, there are two that do not favour the singular reading of 02 at this point, namely Tregelles and the forthcoming Tyndale House Edition of the Greek New Testament (THEGNT).
