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An Exegetical Analysis of the Textual Variant in Luke 2:15: `και οι ανθρωποι`
This exegetical study of An Exegetical Analysis of the Textual Variant in Luke 2:15: `και οι ανθρωποι` is based on a b-greek discussion from Sun Dec 19 17:38:00 1999. The discussion originates from an inquiry regarding the precise interpretation of the textual variant `και οι ανθρωποι` in Luke 2:15. The initial question posed in the discussion concerns whether “the men” (`οι ανθρωποι`) should be understood as a group associated with the angels, drawing parallels to the use of `ανδρες` in Luke 24:4 and Acts 1:10.
The central exegetical issue revolves around the presence or absence of the phrase `και οι ανθρωποι` after the angels’ departure in Luke 2:15. This textual critical problem significantly impacts the narrative flow, the participants in the immediate post-angelic event, and consequently, the theological understanding of the shepherds’ response to the angelic proclamation. The variant’s acceptance or rejection influences whether the shepherds’ subsequent dialogue is portrayed as an immediate, isolated human reaction, or whether it occurs within a broader context involving other human witnesses identified as “men.”
Greek text (Nestle 1904):
Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ᾽ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, καὶ οἱ ἄνθρωποι οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους, Διέλθωμεν δὴ ἕως Βηθλέεμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονὸς ὃ ὁ Κύριος ἐγνώρισεν ἡμῖν.
Key differences with SBLGNT (2010):
- The Nestle 1904 text includes the phrase `και οι ανθρωποι` after `οι αγγελοι`.
- The SBLGNT (2010) omits `και οι ανθρωποι`, reading simply `Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ’ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους…`
Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)
The textual critical apparatus of NA28 (Nestle-Aland 28th edition) provides significant insight into the variant in Luke 2:15. The NA28 main text omits `και οι ανθρωποι`, aligning with the SBLGNT and indicating a preference for the shorter reading. This omission is supported by strong early and diverse manuscript witnesses including 𝔓75*, א, B, L, T, W, Ξ, 33, 892, 1241, along with several Latin, Syriac, and Coptic versions. Conversely, the inclusion of `και οι ανθρωποι` is found in other important manuscripts such as A, D, R, Γ, Δ, Θ, Ψ, 063, 0130, and the Byzantine textual tradition (represented by 𝔪). The argument for the shorter reading often cites its presence in manuscripts known for textual purity, while the longer reading, though robustly attested, is considered by some to be a secondary expansion, perhaps for clarification or stylistic reasons, possibly arising from a scribal desire to explicitly introduce the human agents.
Lexical notes on key terms provide further context:
- ἄνθρωπος (`anthrōpos`): According to BDAG, this term generally refers to “a human being, mankind, people,” capable of encompassing both male and female individuals. In contexts alongside `ποιμήν` (shepherd), it would refer specifically to male persons. Kittel (TDNT) extensively discusses `anthrōpos` as signifying humanity, often contrasting with the divine, and in this specific context, emphasizing the human, earthly perspective receiving divine revelation. The interpretive challenge for the variant involves whether `οι ανθρωποι` is a generic reference to the shepherds themselves or a broader, potentially distinct group.
- ποιμήν (`poimēn`): BDAG defines `poimēn` as “one who herds sheep, shepherd,” and by extension, a leader or pastor. In Luke 2:15, it refers to the literal occupation of those present. Kittel (TDNT) explores the role of the shepherd, both in its literal sense and its metaphorical significance in religious traditions. Here, the term identifies the specific individuals who are the recipients of the angelic message and the subsequent participants in the narrative.
Translation Variants with Grammatical & Rhetorical Analysis
The presence or absence of `και οι ανθρωποι` leads to distinct translation possibilities, each with unique grammatical and rhetorical implications:
Variant A (Shorter Reading – Omission of `και οι ανθρωποι`):
`Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ’ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους…`
Grammatically, `οι ποιμένες` (the shepherds) directly functions as the subject of `ἐλάλουν` (they spoke). The temporal clause introduced by `ὡς` (when) clearly establishes a sequence: the angels depart, and immediately thereafter, the shepherds begin to speak. Rhetorically, this reading presents a concise and direct narrative. The focus immediately shifts from the celestial event to the human reaction of the shepherds, emphasizing their agency and their prompt decision to seek out the newborn Messiah. This creates a sense of immediacy and exclusivity in their response.
Variant B (Longer Reading – Inclusion of `και οι ανθρωποι`):
`Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ’ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, καὶ οἱ ἄνθρωποι οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους…`
Grammatically, the phrase `και οι ανθρωποι` most plausibly functions as an appositional phrase further identifying `οι ποιμένες`. This means “and the men, *namely* the shepherds, were speaking.” Alternatively, `οι ανθρωποι` could be understood as a broader group, but the immediate specification as `οι ποιμένες` strongly favors the appositional interpretation. Rhetorically, if understood appositionally, this phrase could serve to emphasize the humanity of the shepherds, highlighting their common identity as “men” before specifying their profession. It might slightly broaden the scope of the participants, or it could be a Lukan stylistic flourish designed to smooth the transition from the divine realm to human activity. The initial question raised in the b-greek discussion, regarding whether `οι ανθρωποι` are associated with the angels, is less likely in this grammatical construction given that they are the ones speaking to each other *after* the angels’ departure.
Conclusions and Translation Suggestions
Based on the weight of textual evidence, particularly from early and diverse manuscripts favored by critical editions like NA28 and SBLGNT, the shorter reading (omitting `και οι ανθρωποι`) is generally considered to be the more original text. The longer reading, while well-attested in later traditions, appears to be a textual expansion, possibly a stylistic clarification or an attempt to emphasize the human component. The argument for homoioarchton/homoioteleuton for the omission is plausible but ultimately superseded by the strong manuscript support for the shorter reading.
Given these considerations, the following translation suggestions are offered:
- “And it came to pass that when the angels had departed from them into heaven, the shepherds began saying to one another, ‘Let us go now to Bethlehem and see this thing that has happened, which the Lord has made known to us.'”
This translation reflects the most widely accepted critical text, emphasizing the direct and immediate response of the shepherds after the angelic departure. - “And it came to pass that when the angels had departed from them into heaven, then the men, the shepherds, began saying to one another, ‘Let us go now to Bethlehem and see this thing that has happened, which the Lord has made known to us.'”
This translation incorporates the longer reading, interpreting `οι ανθρωποι` as an emphatic or explanatory apposition to `οι ποιμενες`, highlighting their humanity within the narrative flow. - “And it came to pass that when the angels had departed from them into heaven, the men, even the shepherds, spoke to one another, saying, ‘Let us go now to Bethlehem and see this event that has occurred, which the Lord has revealed to us.'”
This rendering retains the fuller text but uses “even” to clarify the appositional relationship, focusing on the human agents’ direct action following the divine revelation, and using slightly more formal English for “thing” and “made known.”
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