An Exegetical Study of Luke 1:6: Prepositional Variants in Codex Bezae
This exegetical study of An Exegetical Study of Luke 1:6: Prepositional Variants in Codex Bezae is based on a b-greek discussion from Sun Aug 25 15:25:14 EDT 2002. The discussion commenced with a re-submission of a query concerning distinctive textual readings found in Codex Bezae (D05) within the Gospel of Luke. Specifically, the focus was on Luke 1:6, where Codex Bezae presents the reading ενωπιον του θεου in contrast to the then-standard text (NA27/USB4) which read εναντιον του θεου.
The central exegetical issue under examination is whether the prepositions εναντιον and ενωπιον, when both are used with the genitive case (του θεου), convey significantly different semantic or rhetorical nuances. A related, secondary inquiry pertains to Luke 1:8, where both the standard critical text and Codex Bezae employ εναντι του θεου. This raises the question of whether the presence of the deictic iota in εναντι (compared to εναντιον) serves to intensify the expression of being “before God” in that context.
ησαν δε δικαιοι αμφωτεροι εναντιον του θεου πορευομενοι εν πασαις ταις εντολαις και δικαιωμασιν του κυριου αμεμπτοι.
(Luke 1:6, Nestle 1904/NA27 equivalent for the purpose of the original discussion)εγενετο δε εν τῳ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ
(Luke 1:8, Nestle 1904/NA27 equivalent)
Key differences with SBLGNT (2010):
- Luke 1:6: The SBLGNT (2010) text reads ἦσαν δὲ δίκαιοι ἀμφότεροι ἐνώπιον τοῦ θεοῦ, aligning with Codex Bezae (D05) rather than the εναντιον of the NA27/USB4 mentioned in the original query.
- Luke 1:8: The SBLGNT (2010) text reads ἔναντι τοῦ θεοῦ, showing no difference from the Nestle 1904/NA27 equivalent cited.
Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)
Textual Criticism (NA28): For Luke 1:6, the apparatus of the Novum Testamentum Graece (NA28) indicates a variant reading between εναντιον {B} and ενωπιον {C}. The NA28 critical text itself, consistent with the SBLGNT (2010) and Codex Bezae, adopts ενώπιον. This suggests a scholarly shift from earlier editions (like NA27/USB4, which preferred εναντιον) towards accepting ενωπιον as the more probable reading. The original query’s premise of `εναντιον` as the standard is therefore based on an earlier critical consensus.
Lexical Notes: Both εναντιον and ενωπιον function as prepositions governing the genitive case, typically meaning “before,” “in the presence of,” or “in the sight of.”
- εναντιον (from εναντιος):
- According to BDAG, εναντιον primarily means “in the presence of, before, opposite.” It often carries a connotation of standing before someone, especially in a formal, judicial, or accountable sense (BDAG, s.v. εναντιον). When used with του θεου, it implies a standing before God as a witness, judge, or one to whom an account is due.
- KITTEL’s Theological Dictionary of the New Testament (TDNT) discusses εναντιος and related terms, noting its capacity to mean “over against,” which can range from hostile opposition to simple physical presence. In ethical contexts, standing εναντιον τοῦ θεοῦ suggests an uprightness or accountability directly facing God.
- ενωπιον:
- BDAG defines ενωπιον as “in the presence of, before, in front of, in the sight of” (BDAG, s.v. ενωπιον). It often emphasizes visibility, openness, or a more general proximity. While it can overlap with the legal/official sense of εναντιον, it tends to highlight what is seen or known by the divine.
- TDNT highlights that ενωπιον literally refers to “before the eyes of” (εν + ωψ, “eye”), thus emphasizing visual apprehension and clear recognition. It can signify that something is evident or transparent to God.
- εναντι (with deictic iota): The form εναντι (as seen in Lk 1:8) is a more archaic or emphatic form of the preposition, often retaining a stronger sense of direct, immediate presence or “facing.” The deictic iota can intensify the spatial or relational immediacy, suggesting a more direct and unmediated encounter or service “before God.”
Translation Variants with Grammatical & Rhetorical Analysis
The grammatical structure of both εναντιον του θεου and ενωπιον του θεου is straightforward: a preposition governing a genitive noun, indicating a relationship of presence or location relative to God. The distinction lies in the semantic and rhetorical nuances:
- εναντιον του θεου: This phrase, implying a standing “before” or “over against” God, often carries a connotation of accountability, formal uprightness, or being subject to divine scrutiny. Grammatically, it describes their moral state as one that stands firm and justifiable in God’s presence, perhaps akin to being in a divine courtroom or before a divine witness. Rhetorically, it emphasizes their integrity in a way that suggests objective assessment or judgment by God.
- ενωπιον του θεου: This phrase, meaning “in the sight of God,” emphasizes divine recognition, visibility, and an openness before God. Grammatically, it describes their righteousness as something clearly seen and acknowledged by God, not hidden or questionable. Rhetorically, it highlights the transparency and sincerity of their lives, suggesting a more intimate or affirmed relationship where their virtue is plainly evident to the divine gaze. The shift in critical editions towards ενωπιον in Lk 1:6 might subtly emphasize this aspect of divine recognition over a more formal assessment.
- εναντι του θεου (Lk 1:8): The form εναντι, with its more direct and emphatic sense, particularly in the context of priestly service, can be interpreted as Zechariah performing his duties in the immediate, unmediated presence of God. This intensifies the sacredness and directness of his role, emphasizing that his actions were performed *facing* God, or *directly before* Him.
Conclusions and Translation Suggestions
While the semantic domains of εναντιον and ενωπιον overlap significantly, particularly in the context of “before God,” a subtle distinction in nuance can be observed. εναντιον may emphasize a standing of accountability or uprightness in God’s presence, implying a more formal assessment. ενωπιον, on the other hand, tends to highlight divine recognition, transparency, and visibility. The presence of the deictic iota in εναντι in Luke 1:8 intensifies the sense of direct and immediate presence, suitable for Zechariah’s priestly service.
Based on these considerations, here are three nuanced translation suggestions for Luke 1:6, reflecting the potential interpretive differences:
- “They were both righteous in God’s presence, living blamelessly according to all the Lord’s commandments and ordinances.”
This rendering leans towards the sense of accountability and formal uprightness, suitable if interpreting εναντιον. - “They were both righteous in the sight of God, living blamelessly according to all the Lord’s commandments and ordinances.”
This translation emphasizes divine recognition and transparency, reflecting the nuance of ενωπιον, which is now favored by critical texts. - “They were both righteous before God, living blamelessly according to all the Lord’s commandments and ordinances.”
This is a more general and inclusive translation that encompasses both semantic possibilities without overly committing to a specific nuance, often found in popular versions.