Luke 21:19

“`html

body { font-family: ‘Times New Roman’, serif; line-height: 1.6; max-width: 900px; margin: auto; padding: 20px; }
h1, h2, h3 { font-family: Georgia, serif; color: #333; }
h2 { border-bottom: 1px solid #ccc; padding-bottom: 10px; margin-top: 30px; }
h3 { color: #555; margin-top: 25px; }
blockquote { border-left: 3px solid #eee; margin: 1.5em 10px; padding: 0.5em 10px; font-style: italic; }
b { font-weight: bold; }
i { font-style: italic; }
ul { list-style-type: disc; margin-left: 20px; }
li { margin-bottom: 5px; }

An Exegetical Analysis of Luke 21:19: The Textual Variant of κτήσασθε vs. κτήσεσθε

This exegetical study of An Exegetical Analysis of Luke 21:19: The Textual Variant of κτήσασθε vs. κτήσεσθε is based on a b-greek discussion from November 28, 2001. The initial query highlighted a discrepancy in the parsing of the verb in Luke 21:19: some linguistic tools and translations interpret it as an aorist imperative middle deponent (e.g., Bible Windows), while others parse it as a future middle indicative (e.g., Robertson’s “Word Pictures in the New Testament”). This discrepancy is reflected in various English Bible translations, with some supporting the imperative reading and others the future indicative.

The main exegetical issue at stake in Luke 21:19 is the textual variant regarding the verb κτήσασθε. This verb form can be parsed as either an aorist middle imperative, second person plural, meaning “acquire” or “gain” (i.e., a command), or as a future middle indicative, second person plural, meaning “you will acquire” or “you will gain” (i.e., a prediction or statement of fact). The presence of the sigma-alpha (-σα-) morpheme in κτήσασθε strongly suggests an aorist tense. However, some textual traditions and interpretations posit a future indicative form, often implicitly assuming a variant reading such as κτήσεσθε. The choice between these two forms significantly alters the theological and practical thrust of Jesus’ statement, determining whether it functions as an exhortation to proactive endurance for spiritual gain or as a promise concerning the inevitable outcome of steadfastness.

Greek text (Nestle 1904)

ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.

Key differences with SBLGNT (2010):

• The Nestle 1904 text presents κτήσασθε, the aorist imperative form. The SBLGNT (2010) also adopts κτήσασθε, indicating agreement with the critical textual tradition that favors the imperative.
• The discussion itself highlights a conceptual “difference” by contrasting the imperative reading with an alternative future middle indicative parsing (κτήσεσθε) found in some commentaries and older translations, thereby addressing a primary textual-grammatical debate surrounding this verse.

Textual Criticism (NA28), Lexical Notes (BDAG)

The textual problem surrounding Luke 21:19 is well-documented in critical editions. The NA28 apparatus, along with UBS4, notes the significant variant. The primary reading, κτήσασθε (aorist middle imperative, 2nd pers plural from κτάομαι “to acquire, gain, possess”), holds strong manuscript support. This reading is found in important early witnesses such as Codex Sinaiticus (א), Codex Bezae (D), and numerous later majuscules and minuscules, including Codex Koridethi (K), Codex Regius (L), Codex Washingtonianus (W), Codex Porphyrianus (Ψ), and key members of Family 1. This reading is also characteristic of the Byzantine (Majority) text tradition and is supported by several Old Latin manuscripts (It. d, i), parts of the Bohairic Coptic, and patristic citations from figures like Basil, Macarius, and Cyril of Alexandria.

Conversely, the variant κτήσεσθε (future middle indicative, 2nd pers plural) also enjoys substantial and diverse attestation. This reading is supported by Codex Alexandrinus (A), Codex Vaticanus (B), Codex Purpureus Petropolitanus (N, formerly Theta), Codex Cyprius (P, formerly Omega), members of Family 13, and several other significant minuscules (e.g., 33, 1195). Furthermore, this reading is present in a broad range of early versions, including most Old Latin manuscripts (It. a, e, f, ff2, l, q, r1, s), the Vulgate, most Syriac traditions, Sahidic Coptic, parts of Bohairic Coptic, Armenian, Ethiopic, and Georgian. Patristic support includes Marcion (2nd cent. CE), Tertullian, Origen, and Macarius Magnes.

The UBS committee, in its 3rd edition, assigned the choice between these readings a ‘D’ rating, indicating a very high degree of doubt. However, by the 4th edition (and implicitly maintained in NA28), the rating was upgraded to ‘C’ (considerable degree of doubt), reflecting a slightly increased preference for the imperative, perhaps influenced by arguments like those of Bruce Metzger. Metzger, in his Textual Commentary on the Greek New Testament, remarks that the aorist imperative κτήσασθε “seems to be slightly preferable, for copyists would have perhaps been likely to conform it to the future tense, used several times in the preceding context” (e.g., Luke 21:12-18 are replete with future tenses describing future events). This argument suggests that scribes might have harmonized a more challenging imperative into a smoother predictive future, making the imperative the more likely original reading due to its dissimilarity to the surrounding discourse.

Lexically, the verb κτάομαι (κτάωμαι in some forms) means “to acquire, procure, gain, or obtain.” BDAG further defines it as “to come into possession of something, acquire, obtain.” In the middle voice, as seen in both variant forms, the nuance is typically “to acquire for oneself” or “to possess for oneself.” The object of the verb in Luke 21:19 is τὰς ψυχὰς ὑμῶν, “your souls” or “your lives.” This can refer to the preservation of physical life, but in a broader eschatological context, it strongly implies the salvation or preservation of one’s spiritual being or eternal life.

Translation Variants with Grammatical & Rhetorical Analysis

The choice between the imperative and the future indicative carries significant implications for the verse’s meaning and rhetorical function:

• Grammatical & Rhetorical Analysis of κτήσασθε (Aorist Imperative):

  If the aorist imperative is the correct reading, Jesus issues a direct command to his disciples. The phrase ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν would mean “By your endurance, acquire your souls” or “Through your steadfastness, gain your lives.” This interpretation places emphasis on active agency and personal responsibility. In the face of persecution and tribulation (Luke 21:12-18), disciples are commanded not merely to passively await salvation but to actively “gain” or “preserve” their spiritual lives through their steadfastness. Endurance (ὑπομονή) is not just a virtue but the means by which this spiritual possession or preservation is achieved. Rhetorically, it functions as an exhortation, calling for resolute action and commitment in the midst of adversity.

• Grammatical & Rhetorical Analysis of κτήσεσθε (Future Indicative):

  If the future indicative is the correct reading, Jesus provides a predictive statement or a promise. The phrase would translate as “By your endurance, you will acquire your souls” or “Through your steadfastness, you will gain your lives.” This interpretation shifts the focus from command to consequence or divine assurance. Endurance is still crucial, but it becomes the condition for a future, assured outcome. The disciples are reassured that their perseverance will inevitably lead to the preservation or salvation of their souls/lives. Rhetorically, this offers comfort and encouragement, affirming that their steadfastness will not be in vain but will culminate in a guaranteed spiritual reward. It functions as a promise that God will honor their faithfulness with the ultimate preservation of life.

Conclusions and Translation Suggestions

The textual evidence for both κτήσασθε (imperative) and κτήσεσθε (future indicative) is substantial, rendering a definitive decision challenging. However, Metzger’s argument regarding scribal tendencies to harmonize the text with the surrounding future tenses in Luke 21:12-18 lends weight to the imperative being the more difficult and thus potentially original reading. Moreover, the imperative aligns well with Jesus’ frequent calls for active discipleship and perseverance in the face of eschatological trials.

Based on the preference for the imperative reading, while acknowledging the strength of the future indicative variant, the following translation suggestions are offered:

1. “By your patient endurance, acquire your lives.”
   This translation strongly favors the imperative, emphasizing active agency and the command to proactively secure spiritual life through steadfastness.
2. “Through your steadfastness, gain your souls.”
   This option also adheres to the imperative, using “gain” to convey the sense of obtaining or possessing, consistent with the lexical meaning of κτάομαι.
3. “By your patient endurance, you will preserve your lives.”
   This translation, while leaning towards the future indicative for rhetorical flow and reassurance, integrates the nuance of “preserve” to capture the sense of holding onto one’s life/soul through trials, an outcome implicit in both readings. It acknowledges the strong manuscript support for the future indicative as a viable alternative interpretation.

“`
“`html

body { font-family: ‘Times New Roman’, serif; line-height: 1.6; max-width: 900px; margin: auto; padding: 20px; }
h1, h2, h3 { font-family: Georgia, serif; color: #333; }
h2 { border-bottom: 1px solid #ccc; padding-bottom: 10px; margin-top: 30px; }
h3 { color: #555; margin-top: 25px; }
blockquote { border-left: 3px solid #eee; margin: 1.5em 10px; padding: 0.5em 10px; font-style: italic; }
b { font-weight: bold; }
i { font-style: italic; }
ul { list-style-type: disc; margin-left: 20px; }
li { margin-bottom: 5px; }

An Exegetical Analysis of Luke 21:19: The Textual Variant of κτήσασθε vs. κτήσεσθε

This exegetical study of An Exegetical Analysis of Luke 21:19: The Textual Variant of κτήσασθε vs. κτήσεσθε is based on a b-greek discussion from November 28, 2001. The initial query highlighted a discrepancy in the parsing of the verb in Luke 21:19: some linguistic tools and translations interpret it as an aorist imperative middle deponent (e.g., Bible Windows), while others parse it as a future middle indicative (e.g., Robertson’s “Word Pictures in the New Testament”). This discrepancy is reflected in various English Bible translations, with some supporting the imperative reading and others the future indicative.

The main exegetical issue at stake in Luke 21:19 is the textual variant regarding the verb κτήσασθε. This verb form can be parsed as either an aorist middle imperative, second person plural, meaning “acquire” or “gain” (i.e., a command), or as a future middle indicative, second person plural, meaning “you will acquire” or “you will gain” (i.e., a prediction or statement of fact). The presence of the sigma-alpha (-σα-) morpheme in κτήσασθε strongly suggests an aorist tense. However, some textual traditions and interpretations posit a future indicative form, often implicitly assuming a variant reading such as κτήσεσθε. The choice between these two forms significantly alters the theological and practical thrust of Jesus’ statement, determining whether it functions as an exhortation to proactive endurance for spiritual gain or as a promise concerning the inevitable outcome of steadfastness.

Greek text (Nestle 1904)

ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.

Key differences with SBLGNT (2010):

• The Nestle 1904 text presents κτήσασθε, the aorist imperative form. The SBLGNT (2010) also adopts κτήσασθε, indicating agreement with the critical textual tradition that favors the imperative.
• The discussion itself highlights a conceptual “difference” by contrasting the imperative reading with an alternative future middle indicative parsing (κτήσεσθε) found in some commentaries and older translations, thereby addressing a primary textual-grammatical debate surrounding this verse.

Textual Criticism (NA28), Lexical Notes (BDAG)

The textual problem surrounding Luke 21:19 is well-documented in critical editions. The NA28 apparatus, along with UBS4, notes the significant variant. The primary reading, κτήσασθε (aorist middle imperative, 2nd pers plural from κτάομαι “to acquire, gain, possess”), holds strong manuscript support. This reading is found in important early witnesses such as Codex Sinaiticus (א), Codex Bezae (D), and numerous later majuscules and minuscules, including Codex Koridethi (K), Codex Regius (L), Codex Washingtonianus (W), Codex Porphyrianus (Ψ), and key members of Family 1. This reading is also characteristic of the Byzantine (Majority) text tradition and is supported by several Old Latin manuscripts (It. d, i), parts of the Bohairic Coptic, and patristic citations from figures like Basil, Macarius, and Cyril of Alexandria.

Conversely, the variant κτήσεσθε (future middle indicative, 2nd pers plural) also enjoys substantial and diverse attestation. This reading is supported by Codex Alexandrinus (A), Codex Vaticanus (B), Codex Purpureus Petropolitanus (N, formerly Theta), Codex Cyprius (P, formerly Omega), members of Family 13, and several other significant minuscules (e.g., 33, 1195). Furthermore, this reading is present in a broad range of early versions, including most Old Latin manuscripts (It. a, e, f, ff2, l, q, r1, s), the Vulgate, most Syriac traditions, Sahidic Coptic, parts of Bohairic Coptic, Armenian, Ethiopic, and Georgian. Patristic support includes Marcion (2nd cent. CE), Tertullian, Origen, and Macarius Magnes.

The UBS committee, in its 3rd edition, assigned the choice between these readings a ‘D’ rating, indicating a very high degree of doubt. However, by the 4th edition (and implicitly maintained in NA28), the rating was upgraded to ‘C’ (considerable degree of doubt), reflecting a slightly increased preference for the imperative, perhaps influenced by arguments like those of Bruce Metzger. Metzger, in his Textual Commentary on the Greek New Testament, remarks that the aorist imperative κτήσασθε “seems to be slightly preferable, for copyists would have perhaps been likely to conform it to the future tense, used several times in the preceding context” (e.g., Luke 21:12-18 are replete with future tenses describing future events). This argument suggests that scribes might have harmonized a more challenging imperative into a smoother predictive future, making the imperative the more likely original reading due to its dissimilarity to the surrounding discourse.

Lexically, the verb κτάομαι (κτάωμαι in some forms) means “to acquire, procure, gain, or obtain.” BDAG further defines it as “to come into possession of something, acquire, obtain.” In the middle voice, as seen in both variant forms, the nuance is typically “to acquire for oneself” or “to possess for oneself.” The object of the verb in Luke 21:19 is τὰς ψυχὰς ὑμῶν, “your souls” or “your lives.” This can refer to the preservation of physical life, but in a broader eschatological context, it strongly implies the salvation or preservation of one’s spiritual being or eternal life.

Translation Variants with Grammatical & Rhetorical Analysis

The choice between the imperative and the future indicative carries significant implications for the verse’s meaning and rhetorical function:

• Grammatical & Rhetorical Analysis of κτήσασθε (Aorist Imperative):

  If the aorist imperative is the correct reading, Jesus issues a direct command to his disciples. The phrase ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν would mean “By your endurance, acquire your souls” or “Through your steadfastness, gain your lives.” This interpretation places emphasis on active agency and personal responsibility. In the face of persecution and tribulation (Luke 21:12-18), disciples are commanded not merely to passively await salvation but to actively “gain” or “preserve” their spiritual lives through their steadfastness. Endurance (ὑπομονή) is not just a virtue but the means by which this spiritual possession or preservation is achieved. Rhetorically, it functions as an exhortation, calling for resolute action and commitment in the midst of adversity.

• Grammatical & Rhetorical Analysis of κτήσεσθε (Future Indicative):

  If the future indicative is the correct reading, Jesus provides a predictive statement or a promise. The phrase would translate as “By your endurance, you will acquire your souls” or “Through your steadfastness, you will gain your lives.” This interpretation shifts the focus from command to consequence or divine assurance. Endurance is still crucial, but it becomes the condition for a future, assured outcome. The disciples are reassured that their perseverance will inevitably lead to the preservation or salvation of their souls/lives. Rhetorically, this offers comfort and encouragement, affirming that their steadfastness will not be in vain but will culminate in a guaranteed spiritual reward. It functions as a promise that God will honor their faithfulness with the ultimate preservation of life.

Conclusions and Translation Suggestions

The textual evidence for both κτήσασθε (imperative) and κτήσεσθε (future indicative) is substantial, rendering a definitive decision challenging. However, Metzger’s argument regarding scribal tendencies to harmonize the text with the surrounding future tenses in Luke 21:12-18 lends weight to the imperative being the more difficult and thus potentially original reading. Moreover, the imperative aligns well with Jesus’ frequent calls for active discipleship and perseverance in the face of eschatological trials.

Based on the preference for the imperative reading, while acknowledging the strength of the future indicative variant, the following translation suggestions are offered:

1. “By your patient endurance, acquire your lives.”
   This translation strongly favors the imperative, emphasizing active agency and the command to proactively secure spiritual life through steadfastness.
2. “Through your steadfastness, gain your souls.”
   This option also adheres to the imperative, using “gain” to convey the sense of obtaining or possessing, consistent with the lexical meaning of κτάομαι.
3. “By your patient endurance, you will preserve your lives.”
   This translation, while leaning towards the future indicative for rhetorical flow and reassurance, integrates the nuance of “preserve” to capture the sense of holding onto one’s life/soul through trials, an outcome implicit in both readings. It acknowledges the strong manuscript support for the future indicative as a viable alternative interpretation.

“`