With the publication of the widely used twenty-eighth edition of Nestle-Aland’s Novum Testamentum Graece and the fifth edition of the United Bible Society Greek New Testament, a computer-assisted method known as the Coherence-Based Genealogical Method (CBGM) was used for the first time to determine the most valuable witnesses and establish the initial text. This book offers the first full-length, student-friendly introduction to this important new method. After setting out the method’s history, separate chapters clarify its key concepts such as genealogical coherence, textual flow diagrams, and the global stemma. Examples from across the New Testament are used to show how the method works in practice. The result is an essential introduction that will be of interest to students, translators, commentators, and anyone else who studies the Greek New Testament.
Forthcoming from Crossway this November is the new Greek New Testament edition produced by Tyndale House. Print copies are currently available for pre-order at Crossway, Amazon, and elsewhere. Per the FAQs sheet on the text as well,
This text will be available digitally and will be free for many uses around the world, in accord with the joint desire of both Tyndale House and Crossway to serve the global church in an open-handed way with the very best Greek text possible.
Dirk Jongkind reflects on harmonization triggers, especially in the Pauline corpus. In part, he suggests,
Apparently there is something in tightly argued prose that puts it in less danger of textual change than simple narrative, especially narrative with synoptic parallels. Yet even within the Pauline corpus the same phenomena are present that you can find in the Gospels. Ephesians and Colossians contain sufficient parallel material to allow for cross-contamination, and the same happens with Galatians and Romans.
In addition to Logos 7 basic, Logos 7 academic basic is available for free. Resources included in the package are sufficient to get one’s feet wet with the principles of how research in and with biblical languages work in Logos—namely:
Brown-Driver-Briggs Hebrew lexicon
Lexham Bible Dictionary
Septuagint (Lexham English and Swete Greek editions)
Lexham Hebrew Bible
Greek New Testament (SBL)
Lexham Textual Notes
Abbot-Smith Greek Lexicon
Peter Head has helpfully spotted what seems to be an erratum in NA28’s text of Phil 1:23. There is perhaps some room for debate on the matter (e.g., Maurice Robinson’s initial reply). But, Klaus Wachtel has taken “a note for a correction in the next printing of NA28” in the direction of Head’s observation.
by starting from Tregelles we go back beyond Westcott-Hort and their influential and lucid textual theories, but not as far back as the Textus Receptus. We could have opted for the text of Lachmann too, but I think that Tregelles is more explicit, and certainly more accessible, in justifying his methodology and theoretical approach. Another reason is that Tregelles is the most recent critical text that was not included in the triad of texts used to create Nestle’s first edition (Westcott-Hort; Tischendorf 8th; Weymouth [in itself the result of a comparison of editions]) or fourth (Weymouth replaced with Weiss).
The next entry discusses text(s) and the relationships among works, editions, and manuscripts. The post comments, in part,
Most people who think for a moment about the text and the various forms in which it appears, solve the question the same way as Plato did. Different manuscripts with their slightly different wording, and even different translations of the text in a wild variety of languages, all constitute different instances of the same text.
This same dynamic often functions unconsciously too when congregants in a church setting might “open their Bibles,” agree that they are all looking at “the Bible,” and yet have different versions like the ESV, NIV, or NRSV of the “same text” among them.
The Tyndale House Greek New Testament is set to be released with Crossway on 15 November 2017, just in time for SBL. The text is already available for pre-order on Amazon.
According to the volume’s blurb, the principal editors, Dirk Jongkind and Peter Williams, have
taken a rigorously philological approach to reevaluating the standard text—reexamining spelling and paragraph decisions as well as allowing more recent discoveries related to scribal habits to inform editorial decisions.
Meanwhile, the principal editors have begun a blog about the edition. According to the blog’s initial post, future posts
will explore what such method means in practice at the hand of examples, and also probe the boundaries of such approach. However, in practice the emphasis on scribal behaviour implies that if, in the past, exegetical and theological arguments have been used to address a particular variant unit, we happily ignore these arguments if there is also a perfectly adequate transcriptional explanation.
As a prefatory note to this post, I’ve noted before my very great appreciation for what Faithlife does through its Logos Bible Software platform. I’ve been using Logos to some extent since the early “Libronix” versions and more so for about the past 8 years. One of the feature’s I’ve appreciated about the software is the ease with which one can report any typos one finds (select text, right-click, “Report typo”). What follows is an example of one such typo that illustrates the value of reading even when we can search in a few seconds through enough material that would take years to read. (Or, it’s an example of user error in creating a search, in which case, commenters can certainly feel free to supply the corrected search syntax.) But, careful, long-time users of other software would probably be able to point out quirks of those platforms too.
If one tries a morphology search in the Nestle-Aland 28th ed. with morphology resources (either with or without text-critical siglia), “lemma:ιουδαιζω” should pop up a drop-down to select the lemma with diacritics and make the search “lemma:ἰουδαΐζω”.
Running the search, however, gets zero hits:
Hmm. The texts have ἰουδαΐζειν (“to live like a Jew, Judaize”) printed where it’s supposed to be in Gal 2:14. Searching the Nestle-Aland 27th ed. with text-critical siglia shows this text in its results list. But, both versions without text-critical siglia (with and without the McReynolds interlinear) show no results like the two NA28 resource results pictured above.
Why? There may be other reasons too, but one promising candidate looks to be that the NA28 resources and the NA27 resources without text-critical siglia have had their lemmas for ἰουδαΐζειν in Gal 2:14 tagged as “ἰουδαί̈ζω”—that is, with the second iota using two characters (one iota precombined with an acute, plus a diaresis) rather than with the precombined single character ΐ (iota precombined with both an acute and a diaresis).
The moral of the story is “yes, search, but also read, note, and remember.” What Martin Luther had to say for his own day remains salient advice and is surely much truer for our own day than it was even for his:
Since it becomes Christians then to make good use of the Holy Scriptures as their one and only book and it is a sin and a shame not to know our own book or to understand the speech and words of our God, it is still a greater sin and loss that we do not study languages, especially in these days when God is offering and giving us men and books and every facility and inducement to this study, and desires his Bible to be an open book. O how happy the dear fathers would have been if they had our opportunity to study the languages and come thus prepared to the Holy Scriptures! What great toil and effort it cost them to gather up a few crumbs, while we with half the labor—yes, almost without any labor at all—can acquire the whole loaf! (“To the Councilmen of All Cities in Germany that They Establish and Maintain Christian Schools,” qtd. Pratico and Van Pelt, Basics of Biblical Hebrew, §11.9)