The Double καί in Luke 23:51 (Byzantine Text): A Textual and Grammatical Exegesis
This exegetical study of The Double καί in Luke 23:51 (Byzantine Text): A Textual and Grammatical Exegesis is based on a b-greek discussion from a recent period. The initial inquiry presented the text of Luke 23:50-51 from the Nestle-Aland 27th edition (NA27), highlighting the description of Joseph of Arimathea as a member of the council, a good and righteous man who had not consented to their decision or action, and one who was waiting for the kingdom of God. The discussion specifically noted three points of variation in the Byzantine text tradition for this passage.
The primary exegetical issue at hand revolves around the final clause of Luke 23:51 in the Byzantine textual tradition, which reads: ὅς καί προσεδέχετο καί αὐτὸς τήν βασιλείαν τοῦ θεοῦ. The presence of two instances of the conjunction καί within this single clause raises significant questions regarding its precise grammatical construction, its rhetorical force, and its lexical meaning. The core challenge is to determine how both καί conjunctions should be construed simultaneously, considering the potential for redundancy or unique intensification. This issue prompts an examination of whether this double καί constitutes grammatically sound Greek, or if it represents a conflate reading derived from simpler textual variants found in the critical apparatus, which in turn bear resemblance to parallel passages in Matthew 27:57 and Mark 15:43. Ultimately, the central inquiry seeks to understand the intended meaning and nuance conveyed by this specific Byzantine reading.
Καὶ ἰδοὺ ἀνὴρ ὀνόματι Ἰωσὴφ βουλευτὴς ὑπάρχων [καὶ] ἀνὴρ ἀγαθὸς καὶ δίκαιος — οὗτος οὐκ ἦν συγκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν — ἀπὸ Ἀριμαθαίας πόλεως τῶν Ἰουδαίων, ὃς προσεδέχετο τὴν βασιλείαν τοῦ θεοῦ. (Nestle 1904 / NA27)
Key differences with SBLGNT (2010):
- The SBLGNT (2010) omits the bracketed [καί] ἀνὴρ before ἀγαθὸς, reading simply βουλευτὴς ὑπάρχων, ἀγαθὸς καὶ δίκαιος.
- The SBLGNT (2010) reads συνκατατεθειμένος, reflecting an assimilated form of the preposition, whereas the provided text has συγκατατεθειμένος. This is an orthographical, not a substantive, variant.
- For the final clause, the SBLGNT (2010) reads ὃς προσεδέχετο τὴν βασιλείαν τοῦ θεοῦ, which is identical to the NA27 reading and does not include the double καί found in the Byzantine tradition discussed here.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The textual critical apparatus of NA28 for Luke 23:50-51 provides crucial context for understanding the variants. The bracketed [καί] before ἀνὴρ ἀγαθὸς in the NA27 text indicates scribal uncertainty, with some manuscripts omitting it, suggesting a simpler construction. More significantly, for the final clause, the apparatus points to several readings: the Western text (D) and Old Latin tradition omit the entire clause. Other witnesses offer variants such as ὃς καί προσεδέχετο and ὃς προσεδέχετο καί αὐτὸς. The Byzantine text’s ὃς καί προσεδέχετο καί αὐτὸς τήν βασιλείαν τοῦ θεοῦ is widely considered a conflate reading, a phenomenon where scribes combined two or more existing variants into a single longer reading. This often occurs when scribes encounter two plausible readings and, rather than choosing, include both. Such conflations tend to be longer and more complex, raising questions about the principle of lectio difficilior potior (the harder reading is stronger), as a conflate reading, while complex, is not necessarily “harder” in the sense of being grammatically or semantically obscure but rather textually derivative.
Lexically, the key terms illuminate the semantic range:
- προσεδέχετο (from προσδέχομαι): According to BDAG (3rd ed., p. 885), this verb means “to wait for, expect, look forward to.” In contexts like Luke 2:25, 2:38, 12:36, and 23:51, it frequently carries an eschatological nuance, signifying a keen expectation of divine intervention or the fulfillment of God’s promises, specifically the “kingdom of God.”
- καί: While primarily a copulative conjunction (“and”), BDAG (p. 493) outlines its extensive uses, including additive (“also, even”), emphatic (“indeed, truly”), and adversative functions. In rhetorical questions, it can strengthen an assertion. Its repetition, especially in correlative structures like καὶ…καὶ…, often emphasizes both elements or intensifies the single element it modifies. In this context, the double καί, particularly with αὐτὸς, could serve to strongly emphasize Joseph’s personal and distinct expectation, perhaps in contrast to the council’s actions.
- βασιλεία τοῦ θεοῦ: “The kingdom of God” (TDNT, Vol. I, pp. 579-592). This central theological concept refers to God’s sovereign rule, actively present in Jesus’ ministry and anticipated in its full consummation. Joseph’s expectation of it underscores his deep piety and alignment with divine purposes.
Translation Variants and Grammatical & Rhetorical Analysis
The primary NA27 reading, ὃς προσεδέχετο τήν βασιλείαν τοῦ θεοῦ, is grammatically straightforward, portraying Joseph as one who simply “was waiting for the kingdom of God.” This highlights his devout character and eschatological hope.
The single καί variants, though not the focus of the Byzantine issue, provide insight into possible emphases:
- ὃς καί προσεδέχετο: This likely emphasizes Joseph as also waiting for the kingdom, perhaps placing him alongside other righteous individuals (e.g., Simeon and Anna in Luke 2). The καί adds Joseph to a group.
- ὃς προσεδέχετο καί αὐτὸς: Here, the καί emphasizes αὐτὸς (“he himself also”), underscoring Joseph’s personal expectation, perhaps in contrast to his colleagues on the council who had acted against Jesus. It singles him out.
The Byzantine reading, ὃς καί προσεδέχετο καί αὐτὸς τήν βασιλείαν τοῦ θεοῦ, presents the exegetical challenge. Grammatically, the first καί (καί προσεδέχετο) could be seen as an emphatic or additive particle modifying the verb, implying that Joseph also (or even) waited for the kingdom. The second καί (καί αὐτὸς) strongly emphasizes Joseph’s personal involvement, “he himself also.” The difficulty lies in how these two emphatic/additive particles interact without creating redundancy. If the first καί already sets Joseph apart, the second, combined with αὐτὸς, seems to double down on that distinction. Rhetorically, the effect is undoubtedly one of heightened emphasis on Joseph’s distinct righteousness and resolute hope. It paints a picture of a man who, despite his position and the prevailing anti-Jesus sentiment among his peers, not only did not consent to their actions but was also, and personally, looking forward to the divine reign.
One way to construe the double καί is to see the first as introducing Joseph’s additional characteristic (beyond not consenting to the council), and the second as further personalizing and intensifying that characteristic. It is not simply that he “also waited,” but that “he himself also waited,” marking his expectation as a deeply personal and distinguishing trait.
Conclusions and Translation Suggestions
The Byzantine reading of Luke 23:51 with the double καί (ὃς καί προσεδέχετο καί αὐτὸς τήν βασιλείαν τοῦ θεοῦ) presents a text-critical and grammatical challenge. While likely a conflate reading derived from simpler variants, its existence in a significant textual tradition necessitates a careful attempt at interpretation. Grammatically, it functions as a strong intensifier, emphasizing Joseph’s personal and singular expectation of God’s kingdom, particularly in light of his divergence from the council’s actions. It highlights his piety and moral distinctiveness in a powerful rhetorical manner, underscoring that this expectation was a personal conviction that set him apart.
Here are three numbered translation suggestions for the Byzantine reading, reflecting different nuances of emphasis:
- “who, moreover, was awaiting the kingdom of God, he himself also.”
This translation emphasizes the additive nature of the first καί (“moreover”) and the personal emphasis of the second καί with αὐτὸς, highlighting Joseph’s distinctiveness. - “who indeed was awaiting the kingdom of God, he himself as well.”
This option uses “indeed” for the first καί to convey a strong affirmation, while “he himself as well” reinforces Joseph’s personal and additional expectation. - “who even was awaiting the kingdom of God, and he too.”
Here, “even” provides a concessive or surprising emphasis for the first καί, suggesting his expectation was noteworthy given his context, and “and he too” reinforces his individual alignment.
Hi Richard,
Oscar Wilde said that monogamy is one marriage too many. I think we have one KAI too many.
It could mean, “and he, as well as other people, was expecting this Kingdom, even this guy.”
Your font looks great, by the way.
Mark L
Φωσφορος
FWSFOROS MARKOS
You can almost always bet tonight’s pizza with wine, breadsticks, salad and lemon ice (Tonight is Saturday, isn’t it?) that the Byz Maj text will never be the lectio difficilior. It tends to smooth things out grammatically and to gloss over perceived theological problems.
The biggest difficulty with the καίs KAIs here is the bracketed one in v 50 and even there it doesn’t introduce any particular problem though the attestation for it is slightly deficient. The Byz Maj adds καί KAI both before and after προσεδέχετο PROSEDEXETO which is not in the NA27. These do not appear to introduce any particular difficulty into the reading.
I would suggest that if you wish to keep the bracketed καί KAI in v 50 that the phrase should be understood as “both a good man and righteous.” the additional καίs KAIs in the Byz Maj v 51 seem to be placing a great deal of emphasis on the man Joseph ὃς καὶ προσεδέχετο καὶ αὐτὸς … hOS KAI PROSEDEXETO KAI AUTOS “who also even himself waited for …” george gfsomsel
… search for truth, hear truth, learn truth, love truth, speak the truth, hold the truth, defend the truth till death.
– Jan Hus _________
________________________________ Sent: Sat, May 7, 2011 2:40:13 PM
Hello Folks,
Lk 23:50-51 reads in NA27:
Καί ιδού ανήρ ονόματι Ιωσήφ βουλευτής ὑπάρχων [καί] ανήρ αγαθός καί δίκαιος — οὗτος ουκ ῆν συγκατατεθειμένος τῇ βουλῇ καί τῇ πράξει αυτῶν — από Ἁριμαθαίας πόλεως τῶν Ιουδαίων, ὅς προσεδέχετο τήν βασιλείαν τοῦ θεοῦ KAI IDOY ANHR ONOMATI IWSHF BOYLEYTHS hYPARXWN [KAI] ANHR AGAQOS KAI DIKAIOS — hOYTOS OYK HN SYGKATATEQEIMENOS THi BOYLHi KAI THi PRAKSEI AYTWN — APO hARIMAQAIAS POLEWS TWN IOYDAIWN, hOS PROSEDEXETO THN BASILEIAN TOY QEOY
The Byz differs at just 3 points: 1) omits bracketed [καί] [KAI], 2) smooth breathing for Αριμαθαίας ARIMAQAIAS and 3) the final clause, which reads: ὅς καί προσεδέχετο καί αυτός τήν βασιλείαν τοῦ θεοῦ hOS KAI PROSEDEXETO KAI AYTOS THN BASILEIAN TOY QEOY.
I will focus on this clause. I cannot fathom exactly what it means because I cannot construe both KAIs in the same clause. I suppose it could mean, “and who himself was also awaiting the reign of God.” But then, wouldn’t the first KAI have to be to the left of hOS? This looks like awkward Greek to me with one too many KAIs here. Indeed, it seems that this is a conflate reading compounded of two other variants found in the NA27 apparatus:
ὅς καί προσεδέχετο… hOS KAI PROSEDEXETO… and ὅς προσεδέχετο καί αυτός… hOS PROSEDEXETO KAI AYTOS…
And all 3 readings are derived from Mk 15:43 and Mt 27:57. The single KAI is easy to construe in the two readings above and the NA27 reading is perfectly plain. Does that make the Byz reading the lex difficillima? Can a conflate reading really be the lex difficillima? But more importantly, what does the double KAI mean here? Is this good Greek? The last two questions are what I would really like to see addressed here. The text critical questions are merely setup and will disappear if the Byz reading can be construed.
Yours in His grace, Richard Ghilardi
To me, this text sounds quite fine and logical: the first KAI is putting the fact that IWSHF was waiting for the kingdom of God, in close relationship with the previous things said about him, i.e., council member… good and just… had not consented…: IWSHF… BOULEUTHS UPARXWN… AGAQOS… DIKAIOS… OUK HN… OS «KAI» PROSEDEXETO…; the second KAI must have the significance that his waiting for the kingdom of God was not a singular case: he himself, like others, was waiting for the kingdom of God.
Vasile Stancu
href=”mailto:[email protected]”>[email protected]
I think the Greek is acceptable. The first KAI can be replaced by DE. It sets up the sentence. The second KAI is similiar, it can be replaced by DE, setting up another sentence where ANHR represents ANHR ONOMATI IVSHF BOULEYTHS hYPARXVN from the previous KAI. The third KAI ties AGAQOS and DIKAIOS together.
John Sanders Suzhou, China
href=”mailto:[email protected]”>[email protected]
Hi Richard,
Oscar Wilde said that monogamy is one marriage too many. I think we have one KAI too many.
It could mean, “and he, as well as other people, was expecting this Kingdom, even this guy.”
Your font looks great, by the way.
Mark L
Φωσφορος
FWSFOROS MARKOS
You can almost always bet tonight’s pizza with wine, breadsticks, salad and lemon ice (Tonight is Saturday, isn’t it?) that the Byz Maj text will never be the lectio difficilior. It tends to smooth things out grammatically and to gloss over perceived theological problems.
The biggest difficulty with the καίs KAIs here is the bracketed one in v 50 and even there it doesn’t introduce any particular problem though the attestation for it is slightly deficient. The Byz Maj adds καί KAI both before and after προσεδέχετο PROSEDEXETO which is not in the NA27. These do not appear to introduce any particular difficulty into the reading.
I would suggest that if you wish to keep the bracketed καί KAI in v 50 that the phrase should be understood as ”both a good man and righteous.” the additional καίs KAIs in the Byz Maj v 51 seem to be placing a great deal of emphasis on the man Joseph ὃς καὶ προσεδέχετο καὶ αὐτὸς … hOS KAI PROSEDEXETO KAI AUTOS “who also even himself waited for …” george gfsomsel
… search for truth, hear truth, learn truth, love truth, speak the truth, hold the truth, defend the truth till death.
– Jan Hus _________
________________________________ Sent: Sat, May 7, 2011 2:40:13 PM
Hello Folks,
Lk 23:50-51 reads in NA27:
Καί ιδού ανήρ ονόματι Ιωσήφ βουλευτής ὑπάρχων [καί] ανήρ αγαθός καί δίκαιος – οὗτος ουκ ῆν συγκατατεθειμένος τῇ βουλῇ καί τῇ πράξει αυτῶν – από Ἁριμαθαίας πόλεως τῶν Ιουδαίων, ὅς προσεδέχετο τήν βασιλείαν τοῦ θεοῦ KAI IDOY ANHR ONOMATI IWSHF BOYLEYTHS hYPARXWN [KAI] ANHR AGAQOS KAI DIKAIOS — hOYTOS OYK HN SYGKATATEQEIMENOS THi BOYLHi KAI THi PRAKSEI AYTWN — APO hARIMAQAIAS POLEWS TWN IOYDAIWN, hOS PROSEDEXETO THN BASILEIAN TOY QEOY
The Byz differs at just 3 points: 1) omits bracketed [καί] [KAI], 2) smooth breathing for Αριμαθαίας ARIMAQAIAS and 3) the final clause, which reads: ὅς καί προσεδέχετο καί αυτός τήν βασιλείαν τοῦ θεοῦ hOS KAI PROSEDEXETO KAI AYTOS THN BASILEIAN TOY QEOY.
I will focus on this clause. I cannot fathom exactly what it means because I cannot construe both KAIs in the same clause. I suppose it could mean, “and who himself was also awaiting the reign of God.” But then, wouldn’t the first KAI have to be to the left of hOS? This looks like awkward Greek to me with one too many KAIs here. Indeed, it seems that this is a conflate reading compounded of two other variants found in the NA27 apparatus:
ὅς καί προσεδέχετο… hOS KAI PROSEDEXETO… and ὅς προσεδέχετο καί αυτός… hOS PROSEDEXETO KAI AYTOS…
And all 3 readings are derived from Mk 15:43 and Mt 27:57. The single KAI is easy to construe in the two readings above and the NA27 reading is perfectly plain. Does that make the Byz reading the lex difficillima? Can a conflate reading really be the lex difficillima? But more importantly, what does the double KAI mean here? Is this good Greek? The last two questions are what I would really like to see addressed here. The text critical questions are merely setup and will disappear if the Byz reading can be construed.
Yours in His grace, Richard Ghilardi
To me, this text sounds quite fine and logical: the first KAI is putting the fact that IWSHF was waiting for the kingdom of God, in close relationship with the previous things said about him, i.e., council member… good and just… had not consented…: IWSHF… BOULEUTHS UPARXWN… AGAQOS… DIKAIOS… OUK HN… OS «KAI» PROSEDEXETO…; the second KAI must have the significance that his waiting for the kingdom of God was not a singular case: he himself, like others, was waiting for the kingdom of God.
Vasile Stancu
href=”mailto:[email protected]”>[email protected]
I think the Greek is acceptable. The first KAI can be replaced by DE. It sets up the sentence. The second KAI is similiar, it can be replaced by DE, setting up another sentence where ANHR represents ANHR ONOMATI IVSHF BOULEYTHS hYPARXVN from the previous KAI. The third KAI ties AGAQOS and DIKAIOS together.
John Sanders Suzhou, China
href=”mailto:[email protected]”>[email protected]