Matthew 26:53

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An Exegetical Analysis of πλειω in Matthew 26:53

This exegetical study of An Exegetical Analysis of πλειω in Matthew 26:53 is based on a b-greek discussion from May 20, 1999. The initial inquiry concerns the clause “πλειω [η] δωδεκα λεγιωνασ αγγελων” in Matthew 26:53, specifically questioning if πλειω functions as a comparative, what its point of comparison might be, and the grammatical rationale for the presence of the conjunction η (hē) in various manuscripts.

The core exegetical challenge in this passage revolves around the precise grammatical function and textual variation of πλειω and the optional inclusion of η within a comparative construction. This variation directly impacts the exact quantification and rhetorical force of Jesus’ statement concerning the availability of divine intervention, leading to questions about the correct interpretation of the number of angels at his disposal.

ἢ δοκεῖς ὅτι οὐ δύναμαι ἄρτι παρακαλέσαι τὸν Πατέρα μου, καὶ παραστήσει μοι πλείω δώδεκα λεγιῶνας ἀγγέλων; (Nestle 1904)

Key differences with SBLGNT (2010):

• The SBLGNT (2010) text for Matthew 26:53 reads identically to the Nestle 1904 text regarding the phrase in question, omitting the conjunction η.
• The significant textual difference, as highlighted by the original discussion, lies in the presence or absence of η in some manuscript traditions, which is not adopted by either Nestle 1904 or SBLGNT 2010 in their critical texts.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The critical apparatus of NA28 (which largely aligns with Nestle 1904 and SBLGNT 2010) indicates a variant reading that includes η after πλειω. This variant, πλειω η δωδεκα λεγιωνασ αγγελων, is attested in several important manuscripts, including Vaticanus (B), Codex Ephraemi Rescriptus (C), Codex Bezae (D), Family 1 (f¹), Family 13 (f¹³), and minuscule manuscripts 33, 565, and others. The majority of manuscripts, however, along with early papyri (e.g., P³⁷, P^64/67) and leading uncials (e.g., א, A, L, W, Θ), omit η. The omission is preferred by modern critical editions due to stronger external evidence and the principle that the shorter reading is often original (lectio brevior potior), especially when the addition could be a grammatical clarification. The presence of η may represent an attempt by scribes to clarify an unusual comparative construction by explicitly adding the expected conjunction.

Lexically, several terms warrant attention:

• πλειω (πλείω): This is the neuter plural nominative/accusative form of the comparative adjective πλείων (pleiōn), meaning “more” or “greater.” BDAG (s.v. πλείων) notes its frequent use as an indeclinable adverbial comparative, particularly with numbers, where it can mean “more than” without requiring a connecting particle. KITTEL (TDNT, s.v. πολύς) reinforces this, highlighting that πλείων functions as an intensifier and comparative, often indicating numerical superiority. Carl Conrad’s observation regarding its derivation from *pleiosa* (after intervocalic sigma loss) and its commonality in Koine (reflecting Ionic dialectal influence) is grammatically significant, underlining that this form is not an anomaly but a standard usage.
• δωδεκα (δώδεκα): The cardinal numeral “twelve.” In biblical contexts, twelve often carries symbolic significance (e.g., twelve tribes of Israel, twelve apostles), but here it functions literally as a numerical benchmark against which Jesus’ potential angelic forces are compared.
• λεγιωνασ (λεγιῶνας): Accusative plural of λεγιών (legiōn), a loanword from Latin legio, referring to a Roman legion (typically 6,000 soldiers). Its use here is clearly hyperbolic, emphasizing the immense, overwhelming power Jesus could summon. BDAG defines it as “a legion (of soldiers or of demons).”
• αγγελων (ἀγγέλων): Genitive plural of ἄγγελος (angelos), meaning “messenger” or “angel.” The genitive indicates possession or composition, signifying “legions of angels.”

Translation Variants and Grammatical & Rhetorical Analysis

The core grammatical issue revolves around the comparative construction with πλειω. The post correctly identifies πλειω as a comparative. Blass-Debrunner-Funk (§185) notes that a genitive of comparison can follow comparatives, but also acknowledges instances where η (hē) or other constructions are used. The presence or absence of η significantly affects the grammatical interpretation:

1. Without η (the critical text reading): In this construction, πλειω functions as an indeclinable adverbial comparative meaning “more than.” As Smyth (§1074) notes, with adverbial comparatives like πλειω, the explicit conjunction η may be omitted. The phrase “δωδεκα λεγιωνασ αγγελων” then stands in apposition or as the direct object following the adverbial comparative, effectively meaning “more than twelve legions of angels.” Grammatically, “λεγιωνασ” is accusative plural, aligning with the object of what would be “sending.” This construction is idiomatic in Greek for expressing “more than [a number].” The rhetorical impact is direct and forceful, asserting Jesus’ power to command a numerical superiority far beyond human imagination.

2. With η (the variant reading): If η is included, it typically functions as a disjunctive conjunction in comparative clauses, meaning “than” or “or.” In this case, both elements being compared would usually be in the same case. The presence of η would make the comparison more explicit: “more (things) than twelve legions of angels.” While grammatically more ‘regular’ for some comparative forms, its omission is more common with indeclinable numeric comparatives like πλειω. The scribal addition of η, therefore, likely reflects a natural tendency to ‘smooth out’ a construction that might seem irregular to some Greek speakers or readers, rather than representing the original text.

Rhetorically, Jesus’ statement underscores his absolute authority and the vast divine resources at his disposal, contrasting sharply with his chosen path of non-resistance. The number “twelve legions” (potentially 72,000 angels) is a massive, almost inconceivable figure, and “more than twelve legions” amplifies this to emphasize the overwhelming power he could summon, yet chooses not to. This choice highlights his submission to the Father’s will and the necessity of the scriptures being fulfilled.

Conclusions and Translation Suggestions

The textual evidence strongly favors the omission of η, suggesting that πλειω functions as an adverbial comparative. This implies a direct, unmediated comparison indicating a quantity exceeding “twelve legions of angels.” The rhetorical force of Jesus’ statement is thus one of immense, readily available power that he deliberately forbears to use.

1. “Do you think that I cannot now appeal to my Father, and he will immediately provide me with more than twelve legions of angels?”
   This translation prioritizes clarity and directness, rendering πλειω as an adverbial comparative followed by the quantity.
2. “Or do you imagine that I am unable to call upon my Father at this moment, and he would not present to me a force greater than twelve legions of angels?”
   This option uses a slightly more expansive phrasing (“a force greater than”) to emphasize the magnitude and the martial context of “legions.”
3. “Do you not believe that I could at once entreat my Father, and he would furnish me with a countless host exceeding twelve legions of angels?”
   This rendering aims to capture the hyperbolic nature of the statement by using “countless host” to imply the true vastness of the angelic forces, underscoring Jesus’ absolute power.

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