Revelation 21:4

A Textual and Lexical Examination of Revelation 21:4d: The Syriac Variant `ἐπὶ τὰ πρόσωπα αὐτῆς` in its Semitic Context

This exegetical study of “A Textual and Lexical Examination of Revelation 21:4d” is based on a b-greek discussion from March 5th, 2014. The initial query concerned the UBSGNT apparatus entry for Revelation 21:4d, which cites `ἐπὶ τὰ πρόσωπα αὐτῆς` as a variant from a specific Syriac manuscript (syr(ph)). The central question posed was regarding the meaning of this back-translation in Syriac, particularly the grammatical function and referent of the pronominal suffix `αὐτῆς` when paired with the plural noun `πρόσωπα`.

The main exegetical issue revolves around a significant textual divergence in Revelation 21:4. The standard Greek tradition concludes the verse with `τὰ πρῶτα ἀπῆλθαν` (or `ὅτι τὰ πρῶτα ἀπῆλθαν`), meaning “the former things have passed away.” In contrast, a unique Syriac manuscript (syr(ph)) presents a reading reconstructed as `οὔτε πόνος οὐκ ἔσται ἔτι ἐπὶ τὰ πρόσωπα αὐτῆς`, translating to “nor will there be any longer pain on her faces/surface.” This variant not only alters the theological emphasis of the verse but also introduces a grammatical complexity—a plural noun (`πρόσωπα`) followed by a singular possessive pronoun (`αὐτῆς`)—which prompts an investigation into Semitic linguistic idioms, particularly the use of plural forms for “face” (e.g., Hebrew פנים, Aramaic אפין) and their idiomatic extensions to “surface.”

Greek Text (Nestle 1904)

καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι· οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι· ὅτι τὰ πρῶτα ἀπῆλθαν.

Key differences with SBLGNT (2010):

• SBLGNT omits the conjunction ὅτι preceding τὰ πρῶτα ἀπῆλθαν.

Textual Criticism (NA28), Lexical Notes (BDAG)

The Nestle-Aland 28th edition (NA28) apparatus for Revelation 21:4 includes the standard reading `[ὅτι] τὰ πρῶτα ἀπῆλθαν`, with the conjunction ὅτι being parenthesized, indicating it may be omitted by significant witnesses (e.g., P⁴⁷, א, A, C). The variant `ἐπὶ τὰ πρόσωπα αὐτῆς` is specifically attributed to a single 6th-century Syriac manuscript (syr(ph)). This variant significantly diverges from the overwhelming Greek manuscript tradition, raising questions about its origin—whether it reflects a unique Syriac tradition, a scribal error (e.g., mistaking πρῶτα for πρόσωπα during a back-translation or an earlier stage of textual transmission), or an interpretative gloss.

Lexical notes for key terms in this verse, referencing BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature), are as follows (KITTEL, Theological Dictionary of the New Testament, is a broader resource not directly cited for specific definitions here):

• πρόσωπον (prosōpon): This noun primarily means “face,” “countenance” (e.g., Matthew 6:17). However, in a broader sense, especially reflecting Semitic idioms (such as Hebrew פנים or Aramaic ܐܦܝܢ), it can denote “presence” (e.g., Luke 9:51) or “surface” (e.g., Genesis 1:2 LXX, “upon the face/surface of the deep”). The discussion highlights this latter semantic range, where “her face” could idiomatically mean “her surface” or “on her/it,” referring to the ground, earth, or streets of the new city.
• πόνος (ponos): This term signifies “toil,” “labor,” or “pain,” “suffering.” In the context of Revelation 21:4, describing the conditions of the new heaven and new earth, it unequivocally refers to physical or emotional “pain” and “suffering” that will no longer exist (cf. Revelation 16:10–11).
• πρῶτα (prōta): Used here as a neuter plural adjective functioning substantively, meaning “the former things,” or “the things that were before.” It refers to the past state of suffering, death, and sorrow that is now abolished.
• ἀπῆλθαν (apēlthan): This is the third person plural aorist active indicative of ἀπέρχομαι, meaning “they have gone away,” “departed,” or “passed away.” It signifies the complete cessation and removal of the former conditions.

Translation Variants with Grammatical & Rhetorical Analysis

The variant `οὔτε πόνος οὐκ ἔσται ἔτι ἐπὶ τὰ πρόσωπα αὐτῆς` from syr(ph) presents a fascinating case for grammatical and rhetorical analysis, particularly when contrasted with the standard Greek reading `(ὅτι) τὰ πρῶτα ἀπῆλθαν`. The Syriac variant can be broken down as follows:

1. Grammatical Structure of `πρόσωπα αὐτῆς`: The construction πρόσωπα (plural, “faces”) with αὐτῆς (singular, feminine possessive pronoun, “her”) is a direct reflection of a common Semitic idiom. As noted in the discussion, Hebrew פנים (panim) and Aramaic אפין (apin) are morphologically plural nouns but are grammatically singular in many contexts when referring to “face” or “surface.” When used with a possessive pronoun, as in Syriac ܐܦܝܗ (apih), it means “her face” or “its surface.” This idiom extends the meaning of “face” to “surface,” allowing for expressions like “on her surface,” which could refer to “on the ground,” “on the earth,” or “on the streets of the new city.” The singular pronoun `αὐτῆς` itself would then likely refer to the general “new creation” or “new Jerusalem,” although its precise referent within the broader context becomes less crucial if the idiom is primarily about “on the surface.”
2. Rhetorical Shift from “Former Things” to “Surface Pain”: The standard Greek text, `(ὅτι) τὰ πρῶτα ἀπῆλθαν`, concludes the verse with a powerful statement about the *discontinuation* and *abolition* of all past evils and sufferings. The focus is on the *nature* of the new creation, where the old order is entirely absent. The Syriac variant, `οὔτε πόνος οὐκ ἔσται ἔτι ἐπὶ τὰ πρόσωπα αὐτῆς`, shifts the emphasis to the *absence of pain on a physical surface*. While still conveying a positive message of relief from suffering, it narrows the scope and localizes the absence of pain to a geographical or topological dimension. This change significantly alters the rhetorical climax of the verse.
3. Textual History and Potential Scribal Error: The discussion raises the possibility that the Syriac tradition may have originated from a misreading or misinterpretation of πρῶτα (prōta, “former things”) as πρόσωπα (prosōpa, “faces”) at some stage in its transmission. Such phonetic or visual similarities could lead to a textual corruption. If this occurred, the subsequent translation into Syriac would have naturally rendered πρόσωπα according to its Semitic idiom, producing the observed variant. The presence of the double negative `οὔτε πόνος οὐκ ἔσται` in the reconstructed Greek of the Syriac variant is also noteworthy; while a feature of some Koine Greek and Septuagintal influence, it could also be a stylistic choice to emphasize the negation.

The evidence suggests that the Syriac variant, while unique, is an internally coherent expression within a Semitic linguistic framework. However, its divergence from the vast Greek manuscript tradition, combined with the plausible hypothesis of a scribal error (πρῶτα > πρόσωπα), strongly indicates that it does not represent the original text of Revelation 21:4. Instead, it offers a fascinating glimpse into the interpretative and linguistic challenges faced by ancient translators and scribes, especially when encountering texts with potential ambiguities or when influenced by their own idiomatic expressions.

Conclusions and Translation Suggestions

Based on the textual and lexical analysis, the variant `ἐπὶ τὰ πρόσωπα αὐτῆς` in Revelation 21:4 from syr(ph) is an intriguing example of how linguistic idioms and potential textual corruptions can shape the transmission and interpretation of biblical texts. While the standard Greek reading maintains strong support, understanding the Syriac variant enriches our appreciation for the complexities of textual criticism.

Here are three translation suggestions for Revelation 21:4d, reflecting different textual and interpretive approaches:

1. “The former things have passed away.”
   This translation reflects the widely accepted Greek text (e.g., SBLGNT, NA28), emphasizing the complete cessation and abolition of all past suffering and evil as a characteristic of the new creation.
2. “Nor will there be any longer pain on her faces/surface.”
   This literal translation of the reconstructed Syriac variant highlights the unique textual tradition of syr(ph) and its grammatical particularity (plural πρόσωπα with singular αὐτῆς), pointing to a Semitic idiom where “faces” can refer to “surface.”
3. “Nor will there be any longer pain upon its surface.”
   This idiomatic interpretation of the Syriac variant attempts to capture its likely meaning within the Semitic context, where “her faces” is understood as “its surface,” referring to the new earth or new Jerusalem, emphasizing the absence of pain from its very fabric.