“`html
body { font-family: ‘Times New Roman’, serif; line-height: 1.6; max-width: 900px; margin: 0 auto; padding: 20px; }
h1, h2, h3 { font-family: ‘Times New Roman’, serif; }
h2 { font-size: 1.8em; margin-top: 1.5em; border-bottom: 1px solid #ccc; padding-bottom: 5px; }
h3 { font-size: 1.4em; margin-top: 1.2em; }
p { margin-bottom: 1em; }
blockquote { background: #f9f9f9; border-left: 5px solid #ccc; margin: 1.5em 10px; padding: 10px 20px; font-style: italic; }
ul { list-style-type: disc; margin-left: 20px; }
li { margin-bottom: 0.5em; }
b { font-weight: bold; }
i { font-style: italic; }
.greek { font-family: “Gentium Plus”, “Palatino Linotype”, “Cambria”, serif; } /* For better Greek display */
An Exegetical Analysis of Word Order Variation in Matthew 7:24 and 7:26: The Case of the Preposed Possessive Pronoun
This exegetical study of An Exegetical Analysis of Word Order Variation in Matthew 7:24 and 7:26: The Case of the Preposed Possessive Pronoun is based on an online b-greek discussion. The discussion centers on a textual variant in Matthew 7:24 and 7:26 involving the word order of the possessive pronoun αὐτοῦ and the noun τὴν οἰκίαν. A minority of manuscripts, including prominent early witnesses (such as ℵ B C W Z Θ Σ f1 33. 892 al), along with several critical editions and scholars (Bover, Greeven, Lachmann, Merk, Soden, Tischendorf 7th & 8th, Vogels), support the reading αὐτοῦ τὴν οἰκίαν (preposed pronoun). In contrast, the majority of manuscripts (e.g., E G K L M S U V X Δ Π Φ Ω 047. 0211 f13.35 Byz 565. 1424. 1500. 2224) present the more common word order, τὴν οἰκίαν αὐτοῦ (postposed pronoun).
The main exegetical issue, while not altering the fundamental semantic meaning of “his house,” lies in discerning the original word order and its implications for textual criticism. The variant prompts an investigation into scribal habits, the phenomenon of assimilation, and the application of internal evidence criteria such as lectio difficilior (the harder reading is more likely original) versus lectio brevior potior (the shorter reading is better) or the principle of recognizing harmonization. Scholars like Alford and Bloomfield have offered competing explanations for the variants, raising questions about whether the majority reading reflects a regularization to a “more usual order” or if the minority reading represents a transposition to a “more classical order” or, critically, an assimilation to immediate contextual phrasing.
Matthew 7:24 (Nestle 1904): Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν.
Matthew 7:26 (Nestle 1904): Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτούς, ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον.
Key differences with SBLGNT (2010):
- For Matthew 7:24, the SBLGNT (2010) reads αὐτοῦ τὴν οἰκίαν, aligning with the critical text tradition and Nestle 1904.
- For Matthew 7:26, the SBLGNT (2010) also reads αὐτοῦ τὴν οἰκίαν, consistent with the critical text tradition and Nestle 1904.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The Nestle-Aland 28th edition (NA28), like SBLGNT and Nestle 1904, adopts the reading αὐτοῦ τὴν οἰκίαν for both Matthew 7:24 and 7:26. The NA28 apparatus indicates strong support for this reading from major Alexandrian manuscripts such as א B C L W Z 0102 f1.13 33. 892, among others, supporting the critical consensus. The alternative reading, τὴν οἰκίαν αὐτοῦ, is predominantly found in the Byzantine tradition and other later manuscripts.
Scholarly discourse regarding this variant has been notable. Alford (1:75) suggests that the majority reading, τὴν οἰκίαν αὐτοῦ, represents “a transposition to more usual order,” implying that the less common preposed pronoun of the critical text is original. Bloomfield (Annotations, 7) concedes this possibility but counters that the preposed order could itself be a “transposition to a more classical order” by a few scribes. This highlights the inherent difficulty in using “usualness” as a sole criterion for originality. The present analysis further notes that no reasoned eclectic editor, to the author’s knowledge, has explicitly considered the possibility that the preposed personal pronoun in 7:24 and 7:26 might stem from assimilation to the identical and equally less common word order of the phrase μου τοὺς λόγους, which appears just words before in both verses.
A statistical investigation of Matthew reveals that among approximately 420 instances where the genitive of ἐγώ, σύ, or αὐτός modifies a noun or noun phrase, only about 20 times (5%) does the pronoun unequivocally precede the modified word(s). Examples include αὐτοῦ τὸν ἀστέρα (2:2), σου σιαγόνα (5:39), and μου τοὺς λόγους (7:24, 7:26). The alterations of these preposed pronoun constructions to the “more usual order” are rare in significant witnesses, suggesting that scribes generally preserved the preposed order where it existed. However, the analysis also notes instances where scribes, particularly in Alexandrian witnesses, introduced a preposed pronoun against the prevailing order, indicating that scribal alteration could occur in either direction. For instance, αὐτοῦ ἡ ἀκοή in D (4:24) or αὐτοῦ οἱ σύνδουλοι in B (18:31).
The phenomenon of assimilation is particularly relevant here. The consistent occurrence of μου τοὺς λόγους immediately preceding the variant in 7:24 and 7:26 provides a strong internal rationale for potential harmonization. If scribes assimilated the subsequent phrase (his house) to the preceding unusual word order (my words), then the critical text’s reading (αὐτοῦ τὴν οἰκίαν) would actually be the result of a secondary harmonization. This would imply that the majority reading (τὴν οἰκίαν αὐτοῦ), being less harmonized to the immediate context, is paradoxically the more likely original reading, despite its “more usual” grammatical structure. This challenges conventional applications of the lectio difficilior principle where a less common word order is often favored as original.
Lexical Notes:
- οἰκία (oikia): (BDAG, s.v. οἰκία) Refers to a “house, dwelling, abode,” but can also extend to “household, family, or estate.” In Matthew 7:24 and 7:26, it denotes the physical structure built by the wise and foolish builders. The word order variant does not affect this core semantic meaning.
- αὐτοῦ (autou): (BDAG, s.v. αὐτός) The genitive form of the third-person pronoun, meaning “his, her, its.” Here it functions as a possessive pronoun, indicating ownership of the house. The exegetical challenge centers on its grammatical position relative to the noun it modifies, rather than its inherent meaning.
Translation Variants with Grammatical & Rhetorical Analysis
The textual variant concerning the position of the possessive pronoun αὐτοῦ in relation to τὴν οἰκίαν offers two primary grammatical constructions, each with potential, albeit subtle, rhetorical implications:
- αὐτοῦ τὴν οἰκίαν (preposed genitive): This word order places the possessive pronoun αὐτοῦ before the definite article and the noun (e.g., “his the house”). While not grammatically incorrect, it is statistically less common in Koine Greek for personal pronouns compared to their postposed counterparts. In some contexts, a preposed genitive can carry a subtle emphasis, drawing attention to the possessor. However, the analysis presented suggests that in this specific instance, its presence in the critical text might be due to assimilation to the preceding phrase μου τοὺς λόγους, which also features a preposed genitive pronoun (μου). If this is the case, the preposed order would be a secondary development, not necessarily an intentional authorial emphasis.
- τὴν οἰκίαν αὐτοῦ (postposed genitive): This is the more typical and “usual” word order for a possessive genitive pronoun following the noun in Koine Greek (e.g., “the house his”). It represents a neutral or unmarked grammatical construction. According to Alford, scribes might have transposed the less common preposed order to this more usual form. However, if the critical text’s preposed order is a result of assimilation, then the postposed order found in the majority of manuscripts would be the unharmonized, and thus potentially original, reading. In this scenario, the “more usual” order would actually be the more original, as it resists the immediate contextual influence.
The rhetorical force of either variant is minimal in terms of conveying semantic content. Both phrases clearly mean “his house.” The primary significance lies in what the word order reveals about scribal tendencies and the transmission history of the text. If the critical text’s reading is a result of assimilation, it provides a fascinating case study where a grammatically “less common” reading may not, in fact, be the original simply because it is difficult, but rather difficult because it is a secondary, harmonized form.
Conclusions and Translation Suggestions
Based on the detailed textual-critical analysis, particularly the strong argument for assimilation to the immediately preceding μου τοὺς λόγους, it is plausible that the reading τὴν οἰκίαν αὐτοῦ (postposed pronoun), found in the majority of manuscripts, is the original reading for Matthew 7:24 and 7:26. This conclusion posits that the critical text’s reading of αὐτοῦ τὴν οἰκίαν, while less common, is a result of scribal harmonization to the preceding, similarly structured phrase. Regardless, the semantic impact on translation is negligible, and most English versions will not differentiate based on this subtle word order.
Here are three translation suggestions, reflecting different approaches to this textual variant:
- “and built his house upon the rock.”
This translation follows the word order found in current critical editions (NA28, SBLGNT) and Nestle 1904, where the possessive pronoun precedes the noun. It presents a straightforward English rendering without attempting to emphasize the potentially assimilated Greek structure. - “and built the house of his own upon the rock.”
This rendering aims to subtly reflect the word order found in the majority of manuscripts (τὴν οἰκίαν αὐτοῦ), where the pronoun follows the noun. While slightly more verbose in English, it highlights the potential originality of this less-assimilated reading by emphasizing possession in a post-nominal construction. - “and built his dwelling on the rock.”
This translation prioritizes natural English idiom and semantic equivalence, using “dwelling” as a synonym for “house” (οἰκία). It effectively communicates the meaning without attempting to reproduce the nuances of Greek word order, acknowledging that the core message is unaffected by the textual variant.
“`