Matt 7:26 την οικιαν αυτου

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A Text-Critical Examination of Word Order in Matthew 7:26: The Case of αὐτοῦ τὴν οἰκίαν vs. τὴν οἰκίαν αὐτοῦ

This exegetical study of A Text-Critical Examination of Word Order in Matthew 7:26: The Case of αὐτοῦ τὴν οἰκίαν vs. τὴν οἰκίαν αὐτοῦ is based on textual critical discussions regarding the synoptic tradition. The provided text highlights a notable textual variant in Matthew 7:26 concerning the word order of the phrase “his house.” It notes that while the majority of manuscripts (including C E K L M S U V X Γ Δ Π Ω 047 0211 f13.35 Byz 565. 1424. 1500. 2224) preserve the more common order τὴν οἰκίαν αὐτοῦ, a significant minority of important witnesses (ℵ B W Z Θ Σ f1 892 pc) reflect the transposed order αὐτοῦ τὴν οἰκίαν. This transposition is suggested to be influenced by the word order of preceding constructions in Matthew 7:24 and 7:26, specifically μου τοὺς λόγους, and is indeed followed by several influential scholarly editions such as Bover, Greeven, Lachmann, Merk, Soden, Tischendorf (7th, 8th), and Vogels.

The primary exegetical issue here revolves around the subtle rhetorical or grammatical emphasis conveyed by a transposed word order in Koine Greek. While the semantic meaning of “his house” remains fundamentally unchanged regardless of the order, the variant αὐτοῦ τὴν οἰκίαν could theoretically lend a subtle emphasis to the possessor (his house). More plausibly, however, its presence may indicate a scribal tendency towards harmonization with a particular stylistic pattern observed elsewhere in the discourse, raising questions about whether this variation represents authorial nuance or a feature of scribal transmission.

πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ἄμμον. (Matthew 7:26, Nestle 1904)

Key differences with SBLGNT (2010):

• The SBLGNT (2010) text of Matthew 7:26 also reads τὴν οἰκίαν αὐτοῦ, aligning with the Nestle 1904 text and the vast majority of manuscript witnesses.
• The primary difference lies not in the adopted reading itself, but in the textual evidence discussed. SBLGNT, like other critical editions, acknowledges the existence of the minority reading αὐτοῦ τὴν οἰκίαν in its critical apparatus, but does not adopt it into its main text. This decision reflects a consensus among textual critics regarding the weight of external and internal evidence favoring the majority reading.

Textual criticism (NA28), lexical notes (KITTEL, BDAG):

The NA28 apparatus for Matthew 7:26 carefully documents the variant word order. It presents τὴν οἰκίαν αὐτοῦ as the preferred reading, supported by a significant and diverse array of witnesses, including C E K L M S U V X Γ Δ Π Ω 047 0211 f13.35 Byz lat syr copsa goth eth geo. The alternative reading, αὐτοῦ τὴν οἰκίαν, is attested by important early manuscripts such as ℵ B W Z Θ Σ f1 892 pc copsb arm. The presence of this transpositional variant is paralleled by similar occurrences within the Synoptic Gospels (cf. Matt 7:24 τὴν οἰκίαν αὐτοῦ and Matt 5:20 ἡ δικαιοσύνη ὑμῶν). The influence of the preceding context, specifically the word order in Matthew 7:24, 26 (e.g., μου τοὺς λόγους), is a plausible explanation for the transposition observed in the minority textual tradition. Despite the considerable weight of some early witnesses favoring the transposed reading, the NA28, consistent with contemporary textual critical methodology, prioritizes the reading that demonstrates broader and often more diverse support, while also considering internal probabilities such as scribal tendencies to normalize word order or harmonize with nearby passages.

Lexical Notes:

• οἰκία (oikia): BDAG defines οἰκία as “house, dwelling, home” (BDAG, s.v. “οἰκία”). In this particular context, it refers concretely to the physical structure constructed by the builder. KITTEL (TDNT, s.v. “οἶκος, οἰκία”) highlights its wide semantic range, encompassing a dwelling place, a household, or even a family. Here, the focus is on the tangible structure, which serves as a potent metaphor for one’s life or spiritual foundation.
• αὐτοῦ (autou): This is the genitive singular masculine pronoun, functioning here as a possessive (“his”). BDAG (s.v. “αὐτός”) notes its versatile use as a demonstrative, reflexive, or personal pronoun. Its exact placement within a Greek sentence can subtly influence emphasis.
• ᾠκοδόμησεν (ōikodomēsen): This is the aorist active indicative form of οἰκοδομέω (oikodomeō), meaning “to build, construct” (BDAG, s.v. “οἰκοδομέω”). The verb underscores the foundational act of construction, which is central to the parable’s imagery of stability and consequence.
• μωρῷ (mōrōi): The dative singular masculine adjective, meaning “foolish, stupid” (BDAG, s.v. “μωρός”). KITTEL (TDNT, s.v. “μωρός”) elucidates its Old Testament background, where “foolishness” frequently connotes moral depravity or a rejection of divine wisdom, rather than mere intellectual inadequacy. The “foolish man” in this parable is characterized by hearing but failing to act, contrasting sharply with the “wise man” who hears and obeys.

Translation Variants

The phrase τὴν οἰκίαν αὐτοῦ (or αὐτοῦ τὴν οἰκίαν) translates literally to “the house of him” or more idiomatically “his house.” In Koine Greek, word order is more flexible than in English, often serving to convey emphasis or rhetorical nuance rather than strictly grammatical function. While both variants ultimately denote “his house,” the transposed order αὐτοῦ τὴν οἰκίαν could theoretically carry a subtle rhetorical emphasis on the possessor.

Grammatically, both constructions are entirely sound. The article τὴν applies to οἰκίαν, and αὐτοῦ functions as a genitive of possession modifying οἰκίαν. The standard, unmarked order typically places the possessive pronoun after the noun it modifies (e.g., τὴν οἰκίαν αὐτοῦ). The transposed order, with the possessive pronoun preceding the noun, is less common for simple possession but is not ungrammatical. In certain rhetorical contexts, pre-positioning a genitive can indeed lend it a greater degree of emphasis or prominence. However, in this specific instance, considering the internal evidence from similar transpositions in the Synoptics (cf. Matt 7:24; 5:20) and the potential influence of preceding constructions (μου τοὺς λόγους), it is more probable that the variant represents a stylistic harmonization or natural variation in Koine Greek rather than an intentional authorial emphasis. Rhetorically, the fundamental meaning of the parable, which contrasts those who build on a solid foundation with those who build on sand, remains unaffected by this minor difference in word order. Any perceived emphasis would likely be minimal and primarily confined to a Greek-speaking audience acutely attuned to such stylistic variations.

Conclusions and Translation Suggestions

While the textual evidence for αὐτοῦ τὴν οἰκίαν is significant, including support from some of the most important early manuscripts, the overwhelming majority of witnesses and the principles of textual criticism, particularly regarding internal probabilities of scribal tendencies, lean towards retaining τὴν οἰκίαν αὐτοῦ as the original reading. The variant appears to be a stylistic harmonization or a natural variation in Koine Greek word order, rather than a distinction intended to convey a different semantic meaning or strong rhetorical emphasis. Therefore, translations into English should reflect the most natural and direct word order.

1. His house. This is the most direct and natural English translation, accurately reflecting the common Greek word order without introducing any undue emphasis or interpretive layers.
2. The house he built. This translation subtly brings out the possessive aspect and the agency of the builder without being overly explicit, maintaining a natural flow in English.
3. That man’s house. This option emphasizes the specific individual (the foolish man) and his possession, aligning with the contrastive nature of the parable within its broader context.

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