An Exegetical Analysis of Textual and Semantic Variants in Acts 19:12
This exegetical study of textual and semantic variants in Acts 19:12 is based on a b-greek discussion from January 10th, 2014. The initial post highlighted the existence of significant textual variants for the verb describing the transfer of healing objects: ἀποφέρεσθαι (found in manuscripts such as P38, P74, 01, 02, 03, 08, 33, 323, 945, 1175, 1241, 1739, and supported by NA28) versus ἐπιφέρεσθαι (appearing in 05, 18, 020, 044, 424, 614, 1505). This divergence is also reflected in various critical editions and early translations, indicating a long-standing textual uncertainty.
The main exegetical issue at hand concerns the precise semantic implications of these two verbal forms and their impact on understanding the mechanism of healing described in Acts 19:12. Specifically, the discussion revolves around whether the text emphasizes merely the *carrying away* of objects from Paul to the sick, or a more direct *application* or *placing upon* the sick. This choice affects the interpretation of the transfer of miraculous power and the role of physical contact, particularly when considering the prepositional phrase ἐπὶ τοὺς ἀσθενοῦντας (‘to/upon the sick’). The question extends to how different textual choices inform modern translations and theological interpretations of the passage.
Greek text (Nestle 1904)
ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδαρια ἢ καὶ σιμικινθια, καὶ ἀπαλλάσσεσθαι ἀπ’ αὐτῶν τὰς νοσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι.
Key differences with SBLGNT (2010):
- The Nestle 1904 text has σουδαρια, while the SBLGNT (2010) reads σουδάρεια.
- Nestle 1904 uses σιμικινθια, whereas the SBLGNT (2010) has σιμικίνθια.
- These differences are primarily orthographical (specifically, the representation of diphthongs) and do not alter the semantic content of the words or the overall meaning of the verse. Crucially, both editions adopt the reading ἀποφέρεσθαι, which is the primary textual variant discussed.
Textual Criticism (NA28) and Lexical Notes
The textual apparatus of the Novum Testamentum Graece (NA28) strongly supports the reading ἀποφέρεσθαι (passive infinitive of ἀποφέρω). This reading is attested by a broad range of early and significant manuscripts, including important papyri (P38, P74) and uncials (א [01], A [02], B [03], C [04], E [08]), along with numerous minuscules (e.g., 33, 323, 945, 1175, 1241, 1739). The alternative reading, ἐπιφέρεσθαι (passive infinitive of ἐπιφέρω), is found in a smaller but notable group of manuscripts, including D (05, Codex Bezae Cantabrigiensis) and several other uncials and minuscules (18, 020, 044, 424, 614, 1505). Codex Bezae, known for its distinctive Western text-type, often presents readings that amplify or clarify narratives, and its choice of ἐπιφέρεσθαι here is consistent with that tendency.
Lexically, the two verbs carry distinct nuances:
- ἀποφέρω: According to BDAG, this verb means “to carry away, take away,” and in its passive form (ἀποφέρεσθαι), “to be carried away from (a person).” This emphasizes the origin of the items (from Paul) and their removal from that origin.
- ἐπιφέρω: BDAG defines this verb as “to bring to, bring upon; to impose, inflict.” In its passive form (ἐπιφέρεσθαι), it means “to be brought upon, to be placed upon.” This highlights the action of bringing something into contact with or applying it to a recipient. While Kittel’s Theological Dictionary of the New Testament (TDNT) does not feature primary entries for these specific compound verbs, the nuances of φέρω (‘to bear, carry’) and the prepositions ἀπό (‘from’) and ἐπί (‘on, upon, to’) are consistently maintained across their usage, supporting the distinct semantic fields identified by BDAG.
The choice between these variants thus affects the portrayal of the event. While ἀποφέρεσθαι describes the objects being *taken from* Paul, ἐπιφέρεσθαι would more explicitly describe them being *applied to* the sick. The presence of the prepositional phrase ἐπὶ τοὺς ἀσθενοῦντας (with ἐπί + accusative, indicating motion towards and contact with) strongly implies the latter action, regardless of the chosen verb, but the verb ἐπιφέρεσθαι would render this implication more explicit.
Translation Variants with Grammatical & Rhetorical Analysis
The textual variation between ἀποφέρεσθαι and ἐπιφέρεσθαι presents a nuanced challenge for translation, impacting the grammatical and rhetorical portrayal of the healing event. The Greek construction ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας… introduces a result clause, signifying that the following action occurred as a consequence of Paul’s ministry.
If ἀποφέρεσθαι is adopted (as in NA28, Nestle, SBLGNT), the meaning is “so that even handkerchiefs or aprons *were carried away* from his skin to the sick.” Grammatically, ἀποφέρεσθαι (present passive infinitive) suggests an ongoing or repeated action of being carried. The phrase ἀπὸ τοῦ χρωτὸς αὐτοῦ (“from his skin”) clearly establishes the origin. The subsequent phrase ἐπὶ τοὺς ἀσθενοῦντας (“to/upon the sick”) indicates the destination and contact point. The rhetorical effect of ἀποφέρεσθαι is to emphasize the *transfer* of objects from Paul. It describes the movement of the items, leaving the *precise manner of their interaction* with the sick somewhat implicit, relying on the prepositional phrase and contextual understanding to convey application.
Conversely, if ἐπιφέρεσθαι were the chosen reading, the meaning would be “so that even handkerchiefs or aprons *were brought upon* (or *applied to*) the sick from his skin.” Lexically, ἐπιφέρεσθαι inherently contains the sense of bringing something *to* or *upon* another. Grammatically, it would render the action of application much more direct and explicit, harmonizing more fully with the force of ἐπὶ τοὺς ἀσθενοῦντας. The discussant’s observation that ἐπιτίθημι (“to lay upon”) would be even more explicit for “laying on” is valid, but ἐπιφέρεσθαι certainly moves closer to that semantic field than ἀποφέρεσθαι. Rhetorically, this variant would create a more vivid and immediate picture of the healing mechanism, emphasizing the active placement of the objects onto the sick, thus making the transfer of healing power through physical contact more prominent in the narrative.
Modern translations often grapple with this distinction. Many, even those based on texts reading ἀποφέρεσθαι, implicitly or explicitly translate to convey the sense of *application*. For example, the New Living Translation (NLT) renders it as “When handkerchiefs or aprons that had merely touched his skin *were placed on sick people*,” which clearly interprets the underlying Greek in a manner consistent with the semantic force of ἐπιφέρεσθαι or the implied action of ἀποφέρεσθαι in context. This reflects a translational desire for clarity regarding the narrative’s intended meaning: that the objects were not just moved, but deliberately used in a therapeutic application.
Conclusions and Translation Suggestions
The textual evidence predominantly favors ἀποφέρεσθαι, indicating that critical editions privilege the reading which describes the handkerchiefs and aprons as *being carried away from* Paul’s skin. However, the presence of ἐπιφέρεσθαι in the Western text (Codex Bezae) and other manuscripts, coupled with the clear context of healing through physical contact (reinforced by ἐπὶ τοὺς ἀσθενοῦντας), strongly suggests that the ultimate *purpose* and *action* implied by the passage is the application of these items to the sick. Translators must decide whether to prioritize a literal rendition of the preferred textual variant or to convey the implicit yet vital narrative detail of application.
Here are three translation suggestions that reflect different exegetical and translational choices:
- So that even handkerchiefs or aprons *from his skin* were *carried away* to the sick, and their diseases left them, and evil spirits went out.
This translation adheres closely to the lexical meaning of the preferred textual reading (ἀποφέρεσθαι), emphasizing the initial transfer of objects from Paul. It leaves the specific act of application to be inferred by the reader from the context. - So that even handkerchiefs or aprons that had *touched his skin* were *brought and applied* to the sick, and their diseases departed from them, and evil spirits were expelled.
This option incorporates the semantic force of the variant ἐπιφέρεσθαι and the strong contextual implication of application, providing a more explicit and dynamic description of the healing process, even if ἀποφέρεσθαι is the textual basis. - Consequently, even handkerchiefs or aprons *from Paul’s skin* were *taken* and *placed upon* the sick, and their illnesses were removed from them, and the evil spirits came out.
This translation attempts to bridge textual fidelity with narrative clarity, using “taken” to reflect ἀποφέρεσθαι, and “placed upon” to explicitly state the implied action of application consistent with the surrounding context and the force of ἐπί with the accusative.