John 6:39

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An Exegetical and Text-Critical Analysis of John 6:39: The Variant Reading of αὐτὸ vs. αὐτόν

This exegetical study of An Exegetical and Text-Critical Analysis of John 6:39: The Variant Reading of αὐτὸ vs. αὐτόν is based on a b-greek discussion from an unspecified date. The discussion commenced with an observation regarding a textual discrepancy in John 6:39 concerning the pronominal form in the phrase “and raise it up” (ἀναστήσω αὐτό/αὐτόν). The contributor noted that the UBS 3rd edition’s critical apparatus did not indicate the existence of a variant reading in the Majority Text, which renders the pronoun as αὐτόν (masculine singular) in contrast to the UBS reading of αὐτὸ (neuter singular). This omission prompted an inquiry into the comprehensiveness of the UBS apparatus.

The main exegetical issue at stake centers on the precise referent of the pronoun in John 6:39, and consequently, the nuance of the resurrection promise. The phrase in question is “καὶ ἀναστήσω αὐτὸ/αὐτόν ἐν τῇ ἐσχάτῃ ἡμέρᾳ” (“and I will raise it/him up on the last day”). The preceding clause, “πᾶν ὃ δέδωκέν μοι” (“all that he has given me”), is grammatically neuter singular. If the pronoun is αὐτὸ (neuter singular), it directly refers back to this collective “all,” emphasizing the integrity of God’s gift and the resurrection of the entire group of those given to Christ. Conversely, if the pronoun is αὐτόν (masculine singular), it implies a shift in reference to each individual *person* within that collective “all,” underscoring the resurrection of each believer. The original observation that αὐτὸ reads “awkwardly” while αὐτόν is “perfectly understandable” highlights the grammatical and semantic tension, suggesting that scribal choices or exegetical preferences may have influenced the textual transmission.

Καὶ αὕτη ἐστὶν ἡ θέλησις τοῦ πέμψαντός με, ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ ἐσχάτῃ ἡμέρᾳ. (Nestle 1904)

Key differences with SBLGNT (2010):

• SBLGNT (2010) reads αὐτὸ, aligning with the Nestle 1904 text presented above. The primary textual divergence discussed in the original post concerns the reading αὐτόν, which is found in the Majority Text tradition, contrasting with the αὐτὸ reading of Nestle 1904 and SBLGNT.

Textual Criticism (NA28) and Lexical Notes (BDAG):

The Nestle-Aland Novum Testamentum Graece (NA28) adopts the reading αὐτὸ, assigning it an {A} certainty rating, indicating that the reading is virtually certain. This choice is supported by a strong array of early and geographically diverse manuscripts, including א (Sinaiticus), B (Vaticanus), L, W, 078, 083, and various Old Latin and Syriac witnesses. Conversely, the variant reading αὐτόν finds substantial support in manuscripts belonging primarily to the Byzantine text-type (A, C, D, K, Γ, Δ, Θ, Π, Ψ, f1, f13, Byz, Lect) as well as some Western (D) and Syriac (syrp) traditions. The critical preference for αὐτὸ suggests that scribes might have intentionally or unintentionally assimilated the pronoun to a more direct, individual reference (αὐτόν) for clarity or theological emphasis on individual resurrection, moving away from the more abstract, collective reference of αὐτὸ to “all that the Father has given.”

Lexically, according to BDAG (Bauer, Danker, Arndt, Gingrich Lexicon), the term αὐτὸς (autos) functions as a pronoun meaning “he, she, it” or “himself, herself, itself.” In John 6:39, the grammatical antecedent is πᾶν ὃ δέδωκέν μοι (pan ho dedōken moi), “all that he has given me,” which is neuter singular. Thus, αὐτὸ (neuter singular accusative) directly and grammatically refers to this collective “all” or “everything.” In contrast, αὐτόν (masculine singular accusative) would refer to a masculine singular noun, likely an individual person within that collective, perhaps drawing its gender from the implied “one” or “person” *from* that “all” (ἐξ αὐτοῦ, ex autou). The verb ἀναστήσω (anastēsō, “I will raise up”) universally applies to bringing to life, particularly from death. The choice of pronoun therefore significantly impacts *what* is raised: the collective given by the Father, or each individual person within that collective.

Translation Variants with Grammatical & Rhetorical Analysis

The choice between αὐτὸ and αὐτόν in John 6:39 presents a nuanced distinction with theological and rhetorical implications. Grammatically, the main clause “ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω…” (“so that I should not lose anything from all that he has given me, but should raise…”) contains the neuter singular phrase πᾶν ὃ δέδωκέν μοι (“all that he has given me”).

• Reading with αὐτὸ (Neuter Singular): This reading maintains direct grammatical agreement with the preceding neuter collective antecedent πᾶν ὃ δέδωκέν μοι. The emphasis here is on the totality or entirety of what the Father has entrusted to Jesus. The promise is that *this entire collective* will be preserved and raised. Rhetorically, this underscores the Father’s will as a complete, unwavering decree, ensuring that the *entire body* of those given to Christ will ultimately be resurrected, signifying the integrity of God’s saving purpose. It implies a corporate security: the Father’s gift, in its entirety, will be raised.
• Reading with αὐτόν (Masculine Singular): This reading, favored by the Majority Text, introduces a shift in grammatical gender. While πᾶν ὃ δέδωκέν μοι is neuter, the pronoun αὐτόν (him) implies a reference to each *individual* person *within* that collective “all.” The phrase ἐξ αὐτοῦ (“from it/him”) might provide a conceptual bridge, as it means “from this [collective thing]” or “from these [individuals].” Rhetorically, this reading offers a more personalized assurance, emphasizing the resurrection of *each one* of those given by the Father. It speaks to individual security and the personal resurrection of every believer, potentially seen as a more direct and comforting promise for the reader. The original observation that αὐτὸ reads “awkwardly” compared to αὐτόν suggests that the masculine reading might have been perceived as grammatically smoother or theologically more explicit by some ancient copyists.

Conclusions and Translation Suggestions

The textual critical evidence, weighted towards the Alexandrian and Western traditions, strongly supports the reading αὐτὸ (neuter singular pronoun) as the original text of John 6:39. This reading emphasizes the corporate aspect of the Father’s gift and Jesus’s fidelity to preserve the *entirety* of what has been entrusted to him. The Majority Text’s reading of αὐτόν (masculine singular pronoun), while conveying a clear and theologically significant message of individual resurrection, appears to be a later development, likely an explanatory or harmonizing variant that made the referent more explicitly personal.

Ultimately, both readings convey the core theological truth of resurrection for the saved. However, the critical text’s reading of αὐτὸ offers a subtly different emphasis, focusing on the integrity of God’s overarching plan for the collective body of believers, rather than solely on the individual components.

1. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day.
   
   (This translation adheres strictly to the critical Greek text’s reading of αὐτὸ, emphasizing the preservation and resurrection of the entire collective body of believers given by the Father.)
2. And this is the will of him who sent me, that I should lose none of those whom he has given me, but raise him up on the last day.
   
   (This translation reflects the Majority Text reading of αὐτόν, focusing on the individual resurrection of each person given by the Father, providing a more direct personal assurance.)
3. And this is the will of him who sent me: that I should lose none of those whom he has given me, but raise each one up on the last day.
   
   (This rendering offers a dynamically equivalent translation that clarifies the individual aspect of the resurrection while implicitly acknowledging the collective scope, aiming for maximal English clarity in conveying the theological intent regardless of the specific pronominal form.)

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