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of thumb, in imitation of Attic authors, was that the better style would be usually the briefer.6
And there is an additional factor that, in contrast to classical texts, the Bible and other texts
which were read aloud suffered more severely from linguistic and stylistic correction.7 It is easy
to see how the subject God at Rom. 8:28 could have been removed, especially as is the
most frequently used substantive word in Romans.8 The scribe, certain of the subject, may have
been more sensitive to the repetition than to the grammatical ambiguity he introduced. Of course,
the other way of improving the style, by eliminating the repetition, would be to change the
in the verse to . We note that this reading is found in Origen de Oratione XXXIX. 19 (
, ). This may represent an attempt to
remedy the style without introducing theological ambiguity. A similar situation may be noted at
Rom. 1:28 where , is omitted by *, A, pc. Cranfield9 takes this as an accidental omission,
possibly due to earlier in the verse. It may not be accidental.
Nonetheless, not all scribes yielded to the temptation. If there was a movement toward
stylistic correctness in the second century, the scribe(s) whose manuscripts stand behind P46, A,
B, etc. valued theological correctness all the more. They resisted the trend of the culture to
conform the biblical text to the Attic style, with the lure of making it more relevant, acceptable,
and accessible to the cultured people of their day. They were determined to retain and to present
what they found in the text of Paul, however out of fashion the style might be. And this is all the
more remarkable when we consider that the very manuscripts which have the longer text with its
repetition are Alexandrian witnesses, coming from the corner of the world especially known for
such stylistic revision! These are the very manuscripts in which we would expect the shorter text.
In this connection, it is instructive to note the figures gleaned by M. Silva in his collation of the
earliest manuscripts of Galatians. Silva found that using UBS 3/Nestle 26 as the collation base,
P46 is 45 words shorter than UBS 3, 14 words shorter, B six words shorter. A, on the
other hand, is the earliest Greek text that is longer (by nine words) than UBS 3.10
In the case of P46 and B the scribes appear to have abandoned their usual practice and habits at
Rom. 8:28.
But there is another consideration which may help us with our textual question. Among
the parallels cited as giving a similar thought to that of Rom. 8:28 is Gen. 50:20. Indeed
Cranfield cites this as the primary parallel.11 It does not seem too far-fetched to overhear at Rom.
8:28 a conscious echo of Gen. 50:20. The LXX of that Old Testament verse reads,
. Such a suggestion is supported by the thesis of R. B. Hays12, in
which special attention is given to intertextual echoes in the Pauline letters. Hays defines this
phenomenon of intertextuality as the imbedding of fragments of an earlier text within a later
Ibid. 72.
Ibid. 72.
8
L. Morris, The Theme of Romans, in W. W. Gasque and R. P. Martin (eds.), Apostolic History and the Gospel:
Biblical and Historical Essays Presented to F. F. Bruce (Grand Rapids, 1970), 250; see also J. A. Fitzmyer, Romans
(New York, 1993), 104.
9
Op. cit. vol. I, 128.
10
M. Silva, The Text of Galatians, Evidence from the Earliest Manuscripts, in Scribes and Scripture: New
Testament Essays in Honor of J. Harold Greenlee (Winona Lake, 1992), 17-25.
11
Op. cit. vol. I, 429 n. I.
12
Echoes of Scripture in the Letters of Paul (New Haven, 1989).
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one.13 Intertextual echoes are subtler than quotations or allusions, and Hays offers criteria for
testing a proposed echo in a Pauline letter. He cites, for example, availability, volume,
recurrence, and satisfaction. Another criterion he gives is thematic coherence. Hays asks,
How well does the alleged echo fit into the line of argument that Paul is developing? Is
its meaning effect consonant with other quotations in the same letter or elsewhere in the
Pauline corpus? Do the images and ideas of the proposed precursor text illuminate Pauls
argument?14
In answering these questions with regard to Rom. 8:28, it is pertinent to note what
follows in Gen. 50:20 and to compare it to what follows in Romans 9-11. Gen. 50:20 reads,
Even though you intended to do harm to me, God intended it for good, in order to preserve a
numerous people, as he is doing today. The verse comes at the end of the story in which Joseph
was sold by his brothers into Egypt, and endures slavery and imprisonment, before he is raised
up to become the deliverer of both nations and his own brothers in a time of famine. A similar
pattern may be noted in Romans 9-11, where Israel has fallen away and the Gentiles have
become partakers of Gods blessings. Through this process Israel will also be saved, as Paul
writes to gentile Christians:
Just as you were once disobedient, but have now received mercy because of their
disobedience, so they have now been disobedient in order that by the mercy shown to
you, they too may now receive mercy. (Rom. 2:30-31)
Like Joseph, Jesus and his message were rejected by his own people but accepted among the
Gentiles. By a similar surprising twist Israel is to be restored. In both cases, God meant it for
good.
If at Rom. 8:28 there is an echo of Gen. 50:20, which continues to reverberate in the
themes of Romans 911, it is significant that the subject of the echoed clause is God ( ).
This corroborates what I have argued on other grounds with regard to the text.
13
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Originally published in The Journal of Theological Studies, v46 (1995) 547-550 and is subject to
applicable copyright laws. This edition is for the authors personal website. Do not reproduce
without permission.