An Exegetical Analysis of the Textual Variant `φῶς` in Luke 1:79 (Codex Bezae)
This exegetical study of ‘Lk 1:79 `φῶς` (Codex Bezae 05)’ is based on a b-greek discussion from Tue Sep 10 08:38:32 EDT 2002. The initial inquiry focuses on a distinctive reading in Codex Bezae (D05) for Luke 1:78-79, specifically the insertion of the term `φῶς` (light) which is absent in the critical Greek New Testament texts. The discussion explores whether `φῶς` should be understood as an attribute of `ἀνατολή` (dawn/dayspring) acting as the subject of an intransitive verb `ἐπιφᾶναι` (to shine), or as a direct object of a transitive `ἐπιφᾶναι` (to make shine).
The main exegetical issue revolves around the precise grammatical function and theological implication of the anarthrous `φῶς` in the Bezan reading of Luke 1:79. The presence of this word significantly alters the semantic range of `ἐπιφᾶναι`, necessitating a careful consideration of its transitivity or intransitivity. Furthermore, the variant raises questions about D05’s interpretive tendencies, particularly its potential intertextual allusions to Old Testament prophecies (e.g., Isaiah 9:2 LXX) and its relationship to other textual traditions like the Odes of Solomon, thus impacting how Zachariah’s prophecy about the coming salvation is understood.
Greek text (Nestle 1904)
Luke 1:78-79 (NA27/USB4, representing the critical text tradition similar to Nestle 1904):
… ἐν οἷς ἐπεσκέψατο ἡμᾶς ἀνατολὴ ἐξ ὕψους, (79) ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις …
Luke 1:78-79 (Codex Bezae D05):
… ἐν οἷς ἐπεσκυατο ἡμᾶς ἀνατολὴ ἐξ ὕψους (79) ἐπιφᾶναι φῶς τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις …
Key differences with SBLGNT (2010):
- SBLGNT Lk 1:78-79 aligns with the critical text (NA27/USB4), reading: `… ἐν οἷς ἐπεσκέψατο ἡμᾶς ἀνατολὴ ἐξ ὕψους, (79) ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις …`
- The primary difference therefore lies in Codex Bezae (D05), which includes `φῶς` after `ἐπιφᾶναι` in verse 79.
Textual Criticism (NA28), Lexical Notes (BDAG)
The central textual critical issue in Luke 1:79 is the presence of `φῶς` (light) in Codex Bezae (D05) where it is absent from the vast majority of other Greek manuscripts, including the Alexandrian and Western text-types represented in critical editions (e.g., NA28, SBLGNT). The reading in D05, a manuscript known for its distinctive and often expansive tendencies (characteristic of the Western text-type), inserts `φῶς` directly after the infinitive `ἐπιφᾶναι`. This insertion forces a re-evaluation of the grammatical structure and the semantic role of `ἐπιφᾶναι` in this context.
Intertextual considerations are crucial for understanding this variant. A commentator noted a potential allusion to Odes of Solomon 9:79, which, while containing `ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις`, notably lacks `φῶς`. However, the Odes often use `ἐπιφᾶναι` in conjunction with `τὸ πρόσωπον αὐτοῦ` (his face), implying a transitive use where God himself (or his face) is the shining agent or object. More significantly, Glendon Gross drew attention to Isaiah 9:2 (LXX), a passage widely recognized as messianic and frequently alluded to in the New Testament: `ὁ λαὸς ὁ πορευόμενος ἐν σκότει, ἴδετε φῶς μέγα· οἱ κατοικοῦντες ἐν χώρᾳ σκιᾷ θανάτου, φῶς λάμψει ἐφ’ ὑμᾶς`. Here, `φῶς` appears twice, once as the direct object of `ἴδετε` (see a great light) and once as the subject of `λάμψει` (light will shine). This suggests that a scribe familiar with Isaiah could have been influenced to introduce `φῶς` into Luke’s text, perhaps conflating or harmonizing with the prophetic context, or to clarify the nature of `ἀνατολή` as a source of light. Sylvie Chabert d’Hyères further highlighted that Luke’s adaptation of Isaiah 9:1 from second-person plural (`ἴδετε`) to third-person in his broader narrative implies the author’s intentional modification of prophetic texts.
Lexically, the verb `ἐπιφαίνω` (infinitive `ἐπιφᾶναι`) is key. While the original post mistakenly cited BDAG for `ἀποφαίνω`, the contextual verb is `ἐπιφαίνω`. BDAG’s entry for `ἐπιφαίνω` provides relevant nuances:
- 1. To cause to appear, bring to light, show (transitive).
- 2. To appear, become visible, shine (intransitive). Notably, Lk 1:79 is cited under this usage, suggesting a standard interpretation without a direct object.
The critical text (NA28) reads `ἐπιφᾶναι` intransitively, meaning “to shine forth” or “to give light” (often with an implied dative of recipients, `τοῖς ἐν σκότει`). The presence of `φῶς` in D05, however, complicates this, opening the door for a transitive reading where `φῶς` acts as the direct object, i.e., “to make light shine.”
Translation Variants with Grammatical & Rhetorical Analysis
The presence of `φῶς` in Codex Bezae (D05) for Luke 1:79 introduces two primary grammatical interpretations, each with distinct rhetorical implications for Zachariah’s prophecy.
1. `φῶς` as an attribute of `ἀνατολή` and subject of an intransitive `ἐπιφᾶναι`:
- Grammatical Analysis: In this interpretation, `φῶς` (nominative, neuter singular) is understood as an appositive or attributive noun describing `ἀνατολή` (nominative, feminine singular, “dawn” or “day-spring”), which is the subject of the infinitive `ἐπιφᾶναι`. The infinitive `ἐπιφᾶναι` would function intransitively, meaning “to shine forth” or “to appear.” Thus, “the dawn, a light, to shine upon those…” or “a light of dawn to shine upon those…”
- Rhetorical Analysis: This emphasizes the *inherent nature* of the `ἀνατολή` (the coming Messiah) as light itself. The prophecy proclaims that the divine visitation *is* the light, which then shines upon those in darkness. It heightens the identification of the Messiah as the source of illumination, rather than merely an agent who causes light. The rhetorical effect is one of direct revelation and inherent glory.
2. `φῶς` as a direct object of a transitive `ἐπιφᾶναι`:
- Grammatical Analysis: Here, `ἐπιφᾶναι` would be interpreted transitively, meaning “to make shine” or “to cause to appear.” `φῶς` (accusative, neuter singular, even though it appears nominative, it could be understood as an internal accusative or predicate accusative by attraction) would serve as its direct object. The implied subject of the infinitive (the one making the light shine) would still be `ἀνατολή` or implicitly God. Thus, “the dawn from on high… to cause light to shine upon those…”
- Rhetorical Analysis: This interpretation emphasizes the *action* and *agency* of the `ἀνατολή` in bringing forth light. The Messiah (the Dawn) is presented as the active agent who *initiates* or *produces* the illumination for those in darkness. The focus shifts from the inherent nature of the light to the dynamic act of its manifestation. This aligns well with the Isaiah 9:2 LXX `φῶς λάμψει` (light will shine) where `φῶς` is the subject of `λάμψει`, and also the potential for `φῶς` to be an object (`ἴδετε φῶς μέγα`). The transitive use of `ἐπιφᾶναι` with an object, as noted in relation to Odes of Solomon 9:79 (`ἐπιφᾶναι τὸ πρόσωπον αὐτοῦ`), also supports this possibility.
The parallel to Isaiah 9:2 (LXX), where `φῶς` functions both as a direct object (`ἴδετε φῶς μέγα`) and a subject of shining (`φῶς λάμψει`), suggests that the Bezan text might be intentionally conflating these prophetic images to enrich the meaning of Zachariah’s song. The original text’s use of `ἐπισκέψατο` (“he has visited”) in v. 78, implying divine agency, could support `ἀνατολή` as an active agent making light shine, rather than simply being the light itself. Ultimately, D05 appears to clarify or expand the critical text by explicitly naming “light” as the substance or object of the shining, thereby connecting more strongly to Old Testament imagery.
Conclusions and Translation Suggestions
The textual variant in Codex Bezae (D05) for Luke 1:79, the inclusion of `φῶς`, represents an interpretive expansion rooted in intertextual engagements, particularly with Isaiah 9:2 LXX. While `ἐπιφαίνω` can be both transitive and intransitive, the context of the Lukan passage and the Old Testament parallels suggest a deliberate emphasis on the manifestation of light. The D05 reading clarifies that the “dawn from on high” brings or *is* this light to those in darkness. Given the anarthrous nature of `φῶς`, it is likely functioning adverbially or as a predicative noun, emphasizing the *quality* or *form* of the shining.
Below are three numbered translation suggestions for the D05 reading of Luke 1:79, each with an italicized explanation highlighting its specific nuance:
- To cause light to shine upon those sitting in darkness and in the shadow of death.
This rendering interprets `ἐπιφᾶναι` transitively, with `φῶς` as its direct object, emphasizing the active agency of the “dawn from on high” in bringing illumination, akin to “making light appear.” - To shine forth as light upon those sitting in darkness and in the shadow of death.
This translation understands `φῶς` as a predicative or appositive noun clarifying the manner or nature of the “dawn’s” shining (intransitive `ἐπιφᾶναι`), thereby emphasizing that the dawn itself manifests *as* light. - To give light to those sitting in darkness and in the shadow of death.
This option provides a more idiomatic and concise translation, capturing the essence of the light-giving action without explicitly detailing the grammatical relationship between `ἐπιφᾶναι` and `φῶς`, while acknowledging `φῶς` as the essence of what is given.