Textual Criticism of Matthew 7:28: An Examination of ἐτέλεσεν vs. συνετέλεσεν
This exegetical study of Textual Criticism of Matthew 7:28: An Examination of ἐτέλεσεν vs. συνετέλεσεν is based on a b-greek discussion concerning the textual variants in Matthew 7:28. The discussion centers on the verb in Matthew 7:28, specifically the simple form ἐτέλεσεν (meaning ‘he finished’) versus the compound form συνετέλεσεν (meaning ‘he finished together’ or ‘he completed’). While a significant number of early and influential manuscripts, including ℵ B C W Z vid Γ Σ f1.13 33. 565. 892. 1424. 1500, support ἐτέλεσεν, and it is adopted by critical editions like Bover, Lachmann, Merk, Tischendorf (7th, 8th), and Vogels, a broader array of Byzantine and later manuscripts (E K L M S U V X Δ Θ Π Ω 047 0211 f35 Byz 2224) favors συνετέλεσεν. Scholars such as Greeven and Soden lean towards the latter, suggesting its originality for compelling reasons.
The core exegetical issue revolves around establishing the most probable original reading of Matthew 7:28, which dictates not only the precise nuance of Jesus’ concluding speech but also impacts broader Matthean themes, such as his allusions to Old Testament texts. The choice between the simple and compound verb carries implications for scribal tendencies, authorial intent, and the overall rhetorical force of the Sermon on the Mount’s conclusion.
Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ· ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν. (Nestle 1904)
Key differences with SBLGNT (2010):
- SBLGNT (2010) reads συνετέλεσεν instead of ἐτέλεσεν (Nestle 1904) in Matthew 7:28.
The textual critical apparatus of NA28 (Nestle-Aland 28th edition) assigns a {B} rating to συνετέλεσεν in Matthew 7:28, indicating that it is ‘almost certain’ that this reading represents the original text. The external evidence for συνετέλεσεν includes a broad array of manuscripts, particularly those representing the Byzantine text-type (E K L M S U V X Δ Θ Π Ω 047 0211 f35 Byz 2224), which align with the SBLGNT (2010) reading. Conversely, the simple form ἐτέλεσεν is supported by significant early uncials (ℵ B C W Z vid Γ Σ) and families (f1, f13) as well as numerous minuscules (33. 565. 892. 1424. 1500), and was adopted by several critical editions, including Nestle 1904.
However, the internal evidence strongly favors συνετέλεσεν. Griesbach (1:83) posits that ἐτέλεσεν likely ‘crept into the place of συνετέλεσεν from similar passages.’ He argues that Matthew 11:1, 13:53, 19:1, and 26:1 consistently use the simple ἐτέλεσεν for the formula ‘when Jesus had finished these words.’ This consistency created a strong scribal temptation to assimilate the unique usage in Matthew 7:28 to the more common phrasing found elsewhere in Matthew, even though συντελέω appears nowhere else in Matthew. The testimony of Origen, who quotes Matthew 7:28 as ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους in his commentary on Matthew 19:1, further illustrates how naturally this assimilation occurred, suggesting scribes were aware of and influenced by the parallels.
A less probable, but plausible, explanation for the divergence is transcriptional error, as suggested by Meyer (161), where the syllable ‘συν’ might have been lost due to haplography, especially between ‘ΟΤΕ ΕΤΕ’. Yet, the argument from scribal assimilation to a common Matthean phrase is generally considered more robust. Furthermore, the originality of συνετέλεσεν may reflect Matthew’s intentional echoes of Deuteronomic language (cf. Deut 31:1, 24; 32:45), a broader Matthean pattern of referencing the Pentateuch, akin to Jesus’ ascent and descent of the mountain (Matt 5:1; 8:1; cf. Exod 19:3, 14; 34:4, 29).
Lexically, both verbs convey a sense of completion, but with nuanced differences. KITTEL (TDNT, Vol. 8, pp. 61-62) notes that τελέω (teleō) fundamentally means ‘to bring to an end, to finish, to accomplish.’ It denotes the completion of a task or a process. BDAG (s.v. τελέω) offers definitions such as ‘to bring to a conclusion, end, complete, finish.’ It is the standard verb for completing an action.
The compound verb συντελέω (syntelēō), on the other hand, often implies a more definitive, collective, or conclusive completion. BDAG (s.v. συντελέω) provides meanings like ‘to bring to an end with someone, finish jointly; to bring something to completion, finish, accomplish, fulfill.’ While the ‘together’ (συν-) prefix might not always carry its full etymological force in Koine Greek, particularly when referring to an action completed by a single agent, it can still emphasize the totality or finality of the completion, or its alignment with a divine plan, as suggested by its use in passages like Romans 9:28 (referencing Isaiah 10:23 LXX) where God ‘brings a matter to an end and cuts it short.’ In the context of Matthew 7:28, if original, συνετέλεσεν could subtly underscore the profound and comprehensive completion of Jesus’ teaching, marking a significant juncture after the extensive Sermon on the Mount.
Translation Variants
The choice between ἐτέλεσεν and συνετέλεσεν impacts the translation primarily in terms of emphasis. Grammatically, both are aorist active indicative verbs from their respective roots, signaling a completed action in the past. Rhetorically, the simple ἐτέλεσεν in Matthew 7:28 would align this concluding formula perfectly with the other instances in Matthew (11:1, 13:53, 19:1, 26:1), creating a consistent literary refrain marking the end of major discourse blocks. This consistency suggests a straightforward ‘finishing’ of speech, without additional emphasis.
Conversely, if συνετέλεσεν is the original reading, as strong textual evidence suggests, its uniqueness within Matthew’s discourse formulae for Jesus’ speeches would be rhetorically significant. It might serve to highlight the culminating or conclusive nature of the Sermon on the Mount, setting it apart as a particularly weighty and comprehensive body of teaching. This could resonate with the proposed Deuteronomic allusions, where God’s words were ‘brought to an end’ or ‘completed’ (Deut 31:1, 24; 32:45 LXX uses συντελέω or related forms for the completion of words/laws). The compound verb would thus subtly amplify the sense of finality and authority associated with Jesus’ instruction, which indeed left the crowds ‘astonished at his teaching’ (Matt 7:28b).
Conclusions and Translation Suggestions
Based on the strong internal evidence concerning scribal assimilation and the external evidence favoring συνετέλεσεν in critical editions like NA28 and SBLGNT, the compound verb is the most probable original reading. This choice provides a richer theological and rhetorical nuance to the conclusion of the Sermon on the Mount.
- “And it happened when Jesus had thoroughly completed these words, the crowds were astonished at his teaching.”
This translation attempts to convey the intensified sense of finality and comprehensiveness inherent in the compound verb. - “And it came to pass when Jesus had brought to an end these sayings, the multitudes were astounded at his doctrine.”
This option emphasizes the definitive closure of Jesus’ discourse, reflecting a more formal and conclusive tone, echoing Old Testament usage. - “When Jesus had finished these words, the crowds were amazed at his teaching.”
While simpler, this translation, if used, should be understood in light of the textual critical argument, acknowledging that the Greek original likely carried a stronger sense of completion than the simple English ‘finished’ might convey on its own, especially given its unique usage here compared to other Matthean conclusions.