Lectionary Year B
March 19, 2000
Initial Acquaintance/Rough Translation
A. COMPARISON OF TRANSLATIONS
(JFC) 8:35, life: In verses 35-37 the same Greek word is translated "life," "yourself," and "soul." The Greek word means either life or soul. Also in verse 36 other ancient authorities read lose their life for the sake of the gospel.
(RA) comparison of NKJV, NAS, and RSV (SA) compares the NAB; (LE) there are some differences of note e.g. the denying oneself issue and thinking about the things of God and of humans (vv. 33 & 34). (JW) denying and losing one's life related?
(KA) the "get behind" (Gr. "opiso") is found in both vv. 33 and 34 and should inform each other. (JW) does "suffering many things" = "unto death" and is it really necessary for the messiah? (latter is step V?).
B. TEXTUAL CRITICISM
(RA) text-critique at v. 32 questions the location/authenticity of the pronoun "him" (Gr. "auton") as the direct object of the verbal part of the preceding ptcp. = nervousness in the tradition over Peter grabbing hold of Jesus? Or is the "him" supposed to modify Peter in some way on the basis of context? (JA) unlikely since there is no agreement in case (nom. vs. acc.). External evidence evenly divided among Alexandrian witnesses; "more difficult reading" favors the Nestle choice as "strongest claim to originality." (LE) generally Nestle printed text here to be preferred over apparatus options from external evidence viewpoint.
- In verse 32, parts of the tradition suggest reordering the words referring to Peter, the pronoun object of his rebuke. Order of words makes too little difference to argue the point.
- In the next verse (33) some redactors would insert an article before Peter's name or a second person pronoun addressing Peter. Perhaps, although, again, it makes little difference in the meaning of the reading.
- Then, in verse 34, some editors would replace the singular "anyone" or "a person" with a more nearly definite pronoun, "whoever" or "whosoever". Perhaps, if the former is too vague and the variant makes it a little more pointed. However, many more witnesses prefer staying with the text as received. Then, some Uncials and others want to change the verb "akolouthein" to read "elthein" while still others prefer to use both verbs, "elthein kai apokolouthein". However, the most reliable witnesses would retain the Textus Receptus.
- Verse 35 finds a few editors wanting to change the order and the pronouns of those "wanting to save their lives" to focus more on the ones possessing "their lives". Well, possibly, although there are only a few who have that idea. The second part of that verse (35) brings us many more suggested emendations. A few witnesses want to change "apolesei" to "apolese", and "ten psuchen autou" to be reordered to "ten eautou psuchen" with that change in the pronoun from "autou" to "eautou". The verb change from future active indicative to aorist active subjunctive might make sense and get closer to the original intended. Also, the alteration to make the pronoun more specific might as well. Another revision wants to change the genetive pronoun "autou" to an accusative "auten". I doubt it was that way originally. Most editors want to retain the text as received. Finally in this verse (35), some redactors omit the final 2 words in the clause, "emou kai" tou euaggeliou". The longer inclusion is more likely to have been the original intention.
- Verse 36's first redaction comes in the first verb, "ofelei". Some uncials and a majority of others would see the verb read, "ofelesei". Still others prefer to read, "ofelethesetai". Still many more reliable editors would retain the text as received. Thereafter, though would alter the pronoun we read as the subject of the enquiry, "anthropon", into a nomnitive case, "anthropos". That reading makes more sense as we read it that way anyway. Still, others suggest different readings of the words, "kerdesai" and zemiwthenai". The emendations could seem original, but the meanings would change little, regardless.
- Then, in verse 37, editors find different tenses of the verb "doi" preferable. Subjunctive or future or as is printed, they all convey similar if not identical nuances of the word. Changes are unnecessary.
- In the final (38th) verse, some parts of the tradition would omit "logous". Metzger (TCGNT) notes that "the reading without the word "logous" gives good sense . . , it is easier to account for the origin of the shorter reading as dues to accidental omission, facilitated by the similarity of the of the ending of the words "emous logous" than to account for the insertion of the word in a wide variety of different types of texts." Then some redactors would change the order of the words, "taute te moichalidi" while others would change a vocabulary word, "hamartolo" to read
- ponera". Well, possibly, since "ponera" does seem a little more graphic, if not extreme, as the text seems to indicate would be appropriate.
- Then near the end of that verse (38) a small part of the tradition would replace "meta" with "kai". Again, Metzger says that such a reading "appears to have arisen from scribal inattentiveness, or from the assimilation to the parallel in Lk 9.26."
C. ROUGH TRANSLATION
31 And He began to teach them that must the Son of the Man much to suffer to be rejected by the Elders and the high priests and the scribes and be killed and after three days arise; 32 and in plainness of speech (thusly) He spoke. And took hold [as by taking aside] Peter Him began to rebuke Him. 33 But He was turned around and seeing the disciples of His He charged Peter and said, "Be gone behind me, Satan, that not do you respect the things of God but (only) the things of men."34And having summoned the crowd with the disciples of His (and) said to them, "If anyone after Me to follow, he will be required to disregard himself and take up the cross of his and follow after Me. 35 For whoever would want the soul of himself to save will destroy it; but whoever will lose the soul of himself for the sake of Me and the Gospel's will save it. 36 For what does it benefit a man to gain the world whole and suffered the soul of his? 37 For what would offer a man in exchange for the soul of his? 38 For if anyone would be ashamed of Me and the words of Me in the generation this of treacherous and sinful, and the Son of Man will be made ashamed of him, whenever He might come in the glory of the Father of Him with the angels the holy.
(v. 31) And he began to teach them that it is necessary the son of man
many things to suffer and to be rejected by the elders and the chief
priests and the scribes and to be killed and after three days to rise.
(v. 32) And with plainness the word he was speaking. And Peter having
taken hold (of) him began to rebuke him. (v. 33) But he having turned
and having seen the disciples of him rebuked Peter and says: lead under
here behind me, Satan, because not are you thinking the things of God
but the things of people. (v.34) And having summoned the crowd with the
disciples of him he said to them: if anyone wishes behind me to follow
let that one deny himself/herself and lift up the cross of him/her
(pronoun links to the anyone) and follow me. (v. 35) For who wishes the
soul of him to save will lose her; and who loses the soul of him for
the sake of me and the gospel will save her. (v. 36) For what profits
it a human the whole cosmos to gain and to cause loss to oneself with
respect to the soul of him? (v. 37) For what might a human give with
respect to exchange of the soul of him? (v. 38) For who if he/she may
be ashamed with respect to me and my words in this generation the
adulterous and sinful one, also the son of man will be ashamed with
respect to him when he may come in the glory of the father of him with
the angels the holy ones.
(RA) Alternative Rough Translation
And he began to teach (LE - instruct) them that it is necessary (LE - inevitable that) the son of man greatly suffer (LE - endure) and to be rejected by the elders and the head priests and the scribes and to be killed and after three days to be raised up (LE - raise up). And with confidence/boldness/plainness of speech (LE - publicly) the word he was speaking. And having taken hold (LE - aside) him Peter began to criticize/express disapproval/rebuke (LE - rebuked) him. Having turned around and having seen (LE - turning and seeing) his disciples he rebuked Peter and says (LE - saying), "Go away behind me, Satan, because not are you thinking/understanding (LE - mind) the things of God, but the things of man/humanity." And having summoned (LE - calling) the crowd to come near, including his disciples, he said to them, "If anyone (LE - whoever) desires (LE - chooses) to follow (LE - come) after me let him (=that person) choose to live in a selfless way (LE - renounce himself) and let him (that person) take up his (that person's) cross and follow me. For whoever, at any time (LE - who for ever), desires (LE - chooses) to save his own soul/life he shall lose it. But rather whoever loses (LE - may lose) his soul/life for the sake of me and the gospel/good news will save it. For what may a man(one) benefit (LE - profit) the whole world to gain and to forfeit (LE - damage) his life? For what may a man (one) give in exchange for the his life? Whoever, at any time (LE - who for ever), is (LE - may be) ashamed of me and of my words in this adulterous and sinful generation, the son of man will also be ashamed of him when he comes in the glory of his Father with the holy angels.
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