Luke 1:76

An Exegetical Analysis of Luke 1:76: The Semantic Range of Spatial Prepositions and Textual Variants

This exegetical study of Luke 1:76: The Semantic Range of Spatial Prepositions and Textual Variants is based on a b-greek discussion from September 10, 2002. The initial inquiry focused on the textual variation in Luke 1:76, specifically comparing the reading `προ προσώπου Κυρίου` found in Codex Bezae (D05) with the critical text’s `ἐνώπιον Κυρίου`. The preliminary argument suggested that `προ προσώπου`, particularly when used with `Κυρίου` in contexts related to John the Baptist as a precursor, functions as a strictly idiomatic expression meaning “ahead of” or “preceding,” implying little semantic difference from `ἐνώπιον Κυρίου`.

The main exegetical issue under examination is the nuanced semantic differentiation, or lack thereof, among various Greek prepositions denoting spatial precedence in Luke’s Gospel: `ἐνώπιον`, `ἐναντί`, `ἐναντίον`, and `προ προσώπου`. The discussion probes whether these terms are largely synonymous in specific contexts or if Luke employs them with a deliberate, gradual distinction, particularly in sacred or confrontational settings. Furthermore, the debate extends to the idiomatic versus potentially literal interpretation of `προ προσώπου`, and its implications for understanding Zacharias’s prophecy about John’s role and the nature of divine presence.

Καὶ σὺ δέ, παιδίον, προφήτης Ὑψίστου κληθήσῃ· προπορεύσῃ γὰρ ἐνώπιον Κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ, (Nestle 1904)

Key differences with SBLGNT (2010):

• The SBLGNT (2010) text for Luke 1:76 is identical to the Nestle 1904 reading, presenting `ἐνώπιον Κυρίου`.
• The primary textual variant discussed in the original discourse, `προ προσώπου Κυρίου`, is found in Codex Bezae (D05) and is not adopted by either Nestle 1904 or SBLGNT 2010 for the critical text of Luke 1:76.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

Textual Criticism (NA28): The NA28 critical text, consistent with Nestle 1904 and SBLGNT, reads `ἐνώπιον Κυρίου` in Luke 1:76. The variant `προ προσώπου Κυρίου` is attested in D05, a significant Western manuscript known for its distinctive and often expansive readings. The variant’s presence prompts discussion regarding harmonization with other passages and potential Lukan emphasis. The parallel in Luke 7:27, `Ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου` (quoting Exodus 23:20), is crucial for understanding the usage of `προ προσώπου`. While D05 omits `σου` in Luke 7:27, the standard critical text includes it, reinforcing the sense of “before your face” or “ahead of you.” The presence of `προ προσώπου` in the Lukan quotation of the messenger passage suggests a familiarity with the idiom. The question then becomes whether Luke might deliberately select a specific phrase like `προ προσώπου` over `ἐνώπιον` in 1:76 to evoke a particular nuance, or if D05’s reading represents an assimilation or a scribal preference.

Lexical Notes:

• προ προσώπου: This phrase literally means “before the face.” Louw & Nida (67.19) classify it as an idiom equivalent to `πρό` (‘before,’ 67.17), denoting a point in time or a spatial position preceding another. They acknowledge its literal components but emphasize its idiomatic use for “before, previous,” citing Acts 13:24 as an example. BDAG defines `πρόσωπον` (face) in this phrase as often losing its literal sense to become a prepositional substitute, meaning “before, in front of, in the presence of,” particularly when referring to an intervening agent. Kittel’s Theological Dictionary of the New Testament (TDNT) discusses `πρόσωπον` in length, noting its development from literal “face” to “presence,” especially in Semitic idioms, which often translate into Greek as `προ προσώπου` to indicate direct confrontation or divine presence.

• ἐνώπιον: Meaning “in the presence of,” “before,” or “in front of.” Louw & Nida (83.33) group it with other prepositions signifying a position in front of an object. Bailly’s Greek-French dictionary translates it primarily as “opposite.” BDAG defines `ἐνώπιον` as meaning “in the presence of, before,” often used in a formal or reverential sense, especially before God or authorities (e.g., Luke 1:19). Kittel emphasizes its use to denote the solemnity of divine presence.

• ἐναντί/ἐναντίον: These terms generally mean “before,” “opposite,” or “in opposition to.” Louw & Nida (83.33) group them similarly to `ἐνώπιον`. Bailly provides two senses: (1) “in front of, opposite, in the presence of” (with genitive) and (2) “vis-a-vis, with an idea of hostility” (with or without movement, with genitive). The discussion highlights its use in contexts suggesting confrontation (Luke 20:26) or a reverential, almost fearful presence, especially `ἐναντί τοῦ Θεοῦ` in Exodus 28:12, 30 and Sirach 51:14. BDAG notes `ἐναντίον` as “in opposition to, contrary to” or “in the presence of,” with the context determining the nuance. Kittel identifies a stronger sense of being “over against” or “confronting” compared to `ἐνώπιον`.

• ναός, ἱερόν, and τὸ ἅγιον: These terms differentiate parts of the Temple. `ἱερόν` refers to the Temple complex in its broad sense, encompassing courtyards and peripheral buildings. `ναός` denotes the central sanctuary, comprising the Holy Place and the Holy of Holies. `τὸ ἅγιον` (“the holy thing/place”) is a general term that, depending on context, can refer to the Holy Place or, when specified as `τὰ ἅγια τῶν ἁγίων` (or `ἅγια ἁγίων`), to the Holy of Holies (cf. Hebrews 9:1-3). The discussion noted Luke’s specific use of `ναός` for the inner sanctuary (Luke 1:9), where Zechariah performs priestly duties, rather than `τὸ ἅγιον` directly, which has implications for precise architectural understanding and theological nuance.

Translation Variants

The choice between `προ προσώπου Κυρίου` (D05) and `ἐνώπιον Κυρίου` (critical text) in Luke 1:76, alongside the broader semantic range of related prepositions, presents several interpretive possibilities:

• Idiomatic “Ahead Of”: The argument that `προ προσώπου Κυρίου` is a fixed idiom, synonymous with “ahead of the Lord” or “preceding the Lord,” similar to its usage in Luke 7:27 and Acts 13:24. This interpretation minimizes semantic distinction, viewing both variants as emphasizing John’s role as a forerunner preparing the way. The absence of `σου` in D05’s Luke 7:27 is argued not to alter this idiomatic sense, still meaning “in advance.”
• Literal “Before the Face”: A counter-argument suggests that `προ προσώπου` can retain a more literal meaning of “in front of the face,” especially in contexts of divine presence, potentially signifying a direct, perhaps intimate or even confrontational, encounter with God. This interpretation would imbue the D05 reading with a greater intensity or solemnity compared to the more general “before” or “in the presence of” conveyed by `ἐνώπιον`.
• Gradual Semantic Nuance: The assertion that Luke deliberately employs `ἐνώπιον`, `ἐναντί`, and `προ προσώπου` with a graduated semantic force. `Ἐνώπιον` might denote a neutral presence (Luke 1:6), `ἐναντί` a reverential fear or potential confrontation in a priestly context (Luke 1:8, 1:9, Ex 28:12, 30; Sirach 51:14), and `προ προσώπου` in 1:76 a distinct prophetic commissioning, potentially linking to the divine “face” as a source of authority or judgment. The denial of a significant difference between these terms by some scholars, citing semantic domain lexicons, contrasts with the idea of a conscious Lukan choice for specific nuances.

Conclusions and Translation Suggestions

The textual variant in Luke 1:76 and the broader discussion on Lukan prepositional usage underscore the delicate balance between idiomatic expression and nuanced semantic intention. While the critical text favors `ἐνώπιον Κυρίου`, the D05 reading of `προ προσώπου Κυρίου` invites a deeper reflection on the potential implications of a more literal “before the face” interpretation, particularly in a prophetic context. Given the overall Lukan emphasis on John’s preparatory role, a translation that captures this while acknowledging the richness of the Greek is paramount.

1. “And you, child, will be called a prophet of the Most High; for you will go before the Lord to prepare His ways.”
   This translation reflects the critical text’s `ἐνώπιον Κυρίου`, emphasizing John’s role as a forerunner “in the presence of” or “ahead of” the Lord in a general sense, focusing on his preparatory mission.
2. “And you, child, will be called a prophet of the Most High; for you will go in the very presence of the Lord to prepare His ways.”
   This rendering attempts to capture a heightened sense of direct divine presence or solemn commissioning, aligning with a more literal interpretation of `προ προσώπου` if the D05 reading were to be preferred or seen as having a stronger theological nuance, implying a unique intimacy or directness of John’s mandate before God.
3. “And you, child, will be called a prophet of the Most High; for you will go ahead of the Lord to prepare His ways.”
   This translation prioritizes the idiomatic sense of `προ προσώπου` (even if `ἐνώπιον` is the reading), highlighting the temporal and functional aspect of John as a pioneer, paving the way for the Lord’s advent, consistent with lexicons like Louw & Nida for such constructions.