An Exegetical Analysis of Revelation 8:6: Textual Variants and Semantic Implications of the Pronoun αὐτοὺς/ἑαυτοὺς
This exegetical study of An Exegetical Analysis of Revelation 8:6: Textual Variants and Semantic Implications of the Pronoun αὐτοὺς/ἑαυτοὺς is based on a b-greek discussion from February 17th, 2014. The initial post introduces two significant resources for the text of Revelation: Josef Schmid’s Studien zur Geschichte des Griechischen Apokalypse-Textes and Herman Charles Hoskier’s Concerning the text of the Apocalypse. It further highlights that the Byzantine text tradition for Revelation exhibits considerable variation, a phenomenon attributed to the book’s absence from the Church’s lectionary tradition, which otherwise contributes to greater textual consistency in liturgical texts.
The primary exegetical issue under examination in Revelation 8:6 concerns a textual variant in the pronoun following ἡτοίμασαν: whether it is αὐτοὺς or ἑαυτοὺς. This seemingly minor orthographic difference carries significant grammatical and semantic implications, particularly regarding the pronoun’s referent (the seven angels or the seven trumpets) and whether the action of “preparing” is reflexive (“prepared themselves”) or transitive (“prepared them”). The discussion further delves into the complexities of the Byzantine textual tradition in Revelation, which, unlike other New Testament books, lacks a single, uniform textual stream, with scholars identifying distinct branches such as Αν and θ, and the categories μ^α and μ^κ in critical editions like NA26+.
Greek text (Nestle 1904)
Καὶ οἱ ἑπτὰ ἄγγελοι οἱ ἔχοντες τὰς ἑπτὰ σάλπιγγας ἡτοίμασαν ἑαυτοὺς ἵνα σαλπίσωσιν.
Key differences with SBLGNT (2010):
- The Nestle 1904 text reads ἑαυτοὺς (reflexive pronoun), whereas the SBLGNT (2010) reads αὐτοὺς (non-reflexive pronoun).
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The textual critical apparatus of NA28 for Revelation 8:6 highlights the primary variant under consideration: αὐτοὺς versus ἑαυτοὺς. Manuscripts supporting αὐτοὺς include significant witnesses such as P115, א (Codex Sinaiticus), A (Codex Alexandrinus), and C (Codex Ephraemi Rescriptus), reflecting a strong Alexandrian and early uncial tradition. Conversely, the reading ἑαυτοὺς is characteristic of the Byzantine (Majority) Text tradition. The discussion among textual critics often hinges on the distinction between these two forms and their semantic implications.
A key point of contention mentioned in the scholarly discussion relates to the rough breathing on αὐτοὺς versus smooth breathing, with some committees preferring the rough breathing despite apparent Hellenistic usage. This concern implies an underlying debate about whether αὐτοὺς in this context can assume a reflexive meaning, similar to ἑαυτοὺς. According to scholarly resources such as Danker (BDAG, s.v. αὐτός), there is an acknowledged semantic overlap between αὐτός and ἑαυτοῦ in the Hellenistic period, where αὐτός, especially in oblique cases, could occasionally function reflexively without the explicit ε-prefix. Louw & Nida’s lexical domains also discuss the categories of αὐτός (e.g., as a third-person pronoun, 92.11, or as an emphatic marker, 92.37), further complicating a straightforward distinction.
Lexically, the verb ἑτοιμάζω (from which ἡτοίμασαν is derived) means “to prepare, make ready” (BDAG, s.v. ἑτοιμάζω). In its typical usage, it can take a direct object (e.g., “prepare the way”) or be used reflexively with ἑαυτοὺς (“prepare themselves”). Kittel’s TDNT provides theological depth for ἑτοιμάζω, often linking it to divine preparation for eschatological events or judgment, but it does not directly address the grammatical nuance of reflexive vs. non-reflexive pronoun use in this specific context.
If αὐτοὺς is understood as a non-reflexive pronoun, its masculine plural form creates a potential grammatical “solecism” with the feminine plural noun σάλπιγγας (“trumpets”) if the latter is intended as the referent. Such grammatical inconsistencies are not uncommon in the book of Revelation, attributed to its unique linguistic style. However, if αὐτοὺς is semantically interpreted as reflexive due to Hellenistic usage, the referent remains the angels, thus avoiding the concord issue but requiring a specific understanding of the pronoun’s flexibility.
Translation Variants with Grammatical & Rhetorical Analysis
The choice between αὐτοὺς and ἑαυτοὺς in Revelation 8:6 leads to distinct translational and interpretive possibilities, each with its own grammatical and rhetorical implications:
1. If ἑαυτοὺς is adopted (as in Nestle 1904 and the Byzantine tradition):
The pronoun ἑαυτοὺς is unequivocally reflexive (“themselves”). Grammatically, this presents no ambiguity; the angels are the subject and also the object of their own preparation. The phrase ἡτοίμασαν ἑαυτοὺς clearly means “they prepared themselves.” Rhetorically, this emphasizes the angels’ active agency and readiness for the impending action of sounding the trumpets. They are not merely passive instruments but active participants in the unfolding divine judgment, intentionally making themselves ready for their solemn task. This interpretation aligns with a common understanding of preparation for a significant event.
2. If αὐτοὺς is adopted with a non-reflexive meaning (referring to the trumpets):
If αὐτοὺς is taken in its most common non-reflexive sense (“them”), the immediate grammatical challenge arises from the discord between the masculine plural αὐτοὺς and the feminine plural σάλπιγγας (“trumpets”). A literal reading would suggest “they prepared them [the trumpets].” This construction, while grammatically anomalous, could be considered another example of Revelation’s unique syntactical features, often termed “solecisms.” Rhetorically, this would highlight the preparation of the instruments of judgment themselves, suggesting a focus on the objects through which the divine will is executed. The angels are preparing the trumpets, not themselves, for the act of sounding. This interpretation implies that the trumpets are the focus of the preparation.
3. If αὐτοὺς is adopted with a reflexive semantic overlap (referring to the angels):
Drawing on the Hellenistic linguistic developments where αὐτός could overlap semantically with ἑαυτοῦ in reflexive usage (as suggested by BDAG and Louw & Nida), αὐτοὺς could still refer reflexively to the angels (“prepared themselves”). In this case, the apparent grammatical discord with σάλπιγγας is avoided, as the pronoun would not refer to the trumpets. The “smooth breathing” versus “rough breathing” debate (as mentioned in the original discussion, related to Metzger’s comments) might pertain to historical attempts to distinguish a reflexive sense of αὐτοὺς orthographically. Rhetorically, this interpretation is similar to the ἑαυτοὺς reading, emphasizing the angels’ self-preparation and readiness, but acknowledges the textual support for αὐτοὺς without forcing a grammatical solecism or an unlikely referent.
Conclusions and Translation Suggestions
The textual and semantic complexities surrounding αὐτοὺς and ἑαυτοὺς in Revelation 8:6 underscore the nuanced task of New Testament exegesis. While the Byzantine tradition (and Nestle 1904) favors the unambiguous reflexive ἑαυτοὺς, critical editions like NA28 and SBLGNT opt for αὐτοὺς, necessitating a careful consideration of its potential reflexive meaning in Hellenistic Greek or accepting a grammatical solecism. Given the internal linguistic characteristics of Revelation, both possibilities warrant serious consideration.
Based on the analysis, the following translation suggestions are offered:
- The seven angels who had the seven trumpets prepared themselves to sound.
This translation adopts the reading ἑαυτοὺς, clearly indicating a reflexive action where the angels are the direct object of their own preparation. - Now the seven angels who had the seven trumpets made them ready to blow.
This translation follows the reading αὐτοὺς as a non-reflexive pronoun referring to the trumpets (σάλπιγγας), acknowledging the potential grammatical irregularity (solecism) but providing a plausible referent for the action. - Then the seven angels who had the seven trumpets made themselves ready to sound.
This translation also adopts the reading αὐτοὺς, but interprets it reflexively, reflecting the semantic overlap of αὐτός with ἑαυτοῦ in Hellenistic Greek, thus maintaining the angels as the subject and object of their preparation without grammatical discord.