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The Shorter Reading and Its Implications A text-critical study on the Lukan account of the Lord’s Supper (Luke 22:17-20): the shorter reading and its implications by Jeung Un Cho Thesis presented in partial fulfilment of the requirements for the Degree of Master of Theology in the Faculty of Theology at Stellenbosch University Supervisor: Prof. Jeremy Punt March 2020 Stellenbosch University https://scholar.sun.ac.za Declaration By submitting this thesis electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights and that I have not previously in its entirety or in part submitted it for obtaining any qualification. Date: March 2020 Copyright © 2020 Stellenbosch University All rights reserved ii Stellenbosch University https://scholar.sun.ac.za Abstract The Lukan account of the Lord’s Supper (Luke 22:15-20) involves one of the most challenging problems in New Testament textual criticism. Six different readings have been transmitted, and the two most preferred readings involve further problems of the order: double mention of the cup (cup-bread- cup) in the longer reading; inverted order of the meal (cup-bread) in the shorter reading. Whereas the majority manuscripts support the longer reading, the shorter reading being one of nine “Western non- interpolations” cannot be disregarded. Since the text-critical problem was raised by Westcott and Hort (1881), numerous scholars have attempted to solve it with various approaches —both externally and internally— but the problem remains unsolved. This study presents an advanced approach to the textual problem of Luke 22:19b-20 and shows that the shorter account of the Lord’s Supper can be considered a theologically biased text. Based on the assumption that either the scribes of the longer reading or those of the shorter reading has altered the text with some theological concerns in mind, this study has adopted more advanced text-critical methods, the full collation over the whole Gospel of Luke and the Quantitative Analysis. The quantitative result has identified Codex Bezae as the only Greek member of the text- group (D-text), which supports the shorter reading. In this respect, this study examined the singular readings of Codex Bezae to disclose its theological emphasis. While the most singular readings were stylistic changes, some significant singular readings show five theological concerns: (1) Jesus’ identity as the Messiah and God; (2) anti-Judaic sentiment against the religious leaders and the destruction of Jerusalem; (3) the Gentiles responding to Jesus’ ministry; (4) identification of the kingdom of God with the coming of Jesus and the day of judgement; (5) devotion of the disciples and the discipleship. From these, an inference was drawn that the scribe of Codex Bezae had a great concern about discipleship-living in the eschaton. Given this theological context, the shorter account of the Lord’s Supper (Luke 22:15-19a) accords with the imminent eschatology of Codex Bezae. It designates the resurrection of Jesus as the time for the arrival of the kingdom of God and the day of judgement. Furthermore, the omission of Luke 22:19b-20 removes the commemoration of Jesus’ atoning sacrifice, and instead, amplifies Jesus’ identity as the Son of Man who is to come as a judge on the judgement day. iii Stellenbosch University https://scholar.sun.ac.za Opsomming Lukas se weergawe van die Nagmaal (Lukas 22:15-20) behels een van die uitdagendste probleme in die teks-kritiek van die Nuwe Testament. Ses verskillende lesings bestaan in oorlewerings, en die twee voorkeur-lesings behels verdere probleme ten opsigte van die volgorde: dubbele vermelding van die beker (beker-brood-beker) in die langer lesing; omgekeerde volgorde van die maaltyd (beker-brood) in die korter lesing. Terwyl die meerderheid manuskripte die langer lesing ondersteun, kan die korter lesing een van nege “Westerse nie-interpolasies” nie buite rekening gelaat word nie. Sedert Westcott en Hort (1881) hierdie teks-kritiese probleem geopper het, het talle geleerdes gepoog om die probleem op te los vanuit verskillende benaderings - beide ekstern en intern - maar die probleem bly onopgelos. Hierdie studie bied 'n gevorderde benadering tot die teksprobleem van Lukas 22:19b-20 aan en argumenteer dat die korter weergawe van die Nagmaal 'n teologies-bevooroordeelde teks is. Op grond van die aanname dat een van die skrywers van die langer weergawe of die korter weergawe die teks met 'n mate van teologiese belange verander het, het hierdie studie meer gevorderde tekskritiese metodes toegepas, naamlik die volledige versameling ten opsigte van die hele Evangelie van Lukas en Kwantitatiewe Analise. Die kwantitatiewe resultaat het Codex Bezae geïdentifiseer as die enigste Griekse lid van die teksgroep (D-teks), wat die korter lesing ondersteun. In hierdie opsig het hierdie studie die enkelvoudige lesings van Codex Bezae ondersoek om die teologiese klem daarvan te openbaar. Terwyl die mees enkelvoudige lesings stilistiese veranderinge aandui, verraai sekere noemenswaardige enkelvoudige lesings, vyf teologiese belange: (1) Jesus se identiteit as die Messias en God; (2) anti-Judaïstiese sentimente teen die godsdienstige leiers en die vernietiging van Jerusalem; (3) die heidene wat op Jesus se bediening reageer; (4) identifikasie van die koninkryk van God met die koms van Jesus en die oordeelsdag; (5) toewyding aan die dissipels en die dissipelskap. Hieruit kan afgelei word dat die skrywer van Codex Bezae baie bekommerd was oor die dissipelskap wat in die eschaton lewe. Gegee hierdie teologiese konteks, stem die kort weergawe van die Nagmaal (Lukas 22:15-19a) ooreen met die naderende eskatologie van Codex Bezae. Dit dui die opstanding van Jesus aan as die tyd vir die koms van die koninkryk van God en die dag van die oordeel. Verder verwyder die weglating van Lukas 22:19b-20 die herdenking van die versoeningsoffer van Jesus, en versterk dit eerder Jesus se identiteit as die Seun van die mens wat op die oordeelsdag as regter moet kom. iv Stellenbosch University https://scholar.sun.ac.za Acknowledgements It has been a time of endurance and endeavour since I started the journey of learning for my Lord Jesus Christ and for his church. There have been many troubles and hardships, but God has led me all the time. He further granted me great fellows to guide and encourage me so that I could carry on with the journey. So I would like to acknowledge their sincere favours here. Firstly, I would like to appreciate Prof. Jeremy Punt for his patience, motivation, immense knowledge, and gentle guidance. He has always been gentle and kind during the course of study, and he guided me to various subjects of the New Testament studies and has drawn my interest in this study. I would like to appreciate Dr. Joohan Kim for widening my perspective in theological studies. When we were together in the research centre in Korea, he taught me various areas of the New Testament studies and their importance. Secondly, I would like to appreciate all my family. My beloved wife, Eunkyung Ko, spent the whole time of endurance with me. Her encouragement kept me devoted to this study. My both parents, Kyou Tae Cho, Hae Sook Park, Hyun Ko, and Yangho Kim, never stopped supporting me emotionally, financially, and spiritually in prayer. They are examples of how Christians should live for God. I pray to live as a sincere Christian as you have been. My brother Jihoon Cho, my uncle Haewon Park, my cousins, Hyosoo Park, Seonsoo Lim, and Suji Lim, and my aunts Heesoon Jung, Jungsook Park, Misook Ko, and Sookhyun Ko supported me in finance and prayer. Thirdly, I would like to appreciate my fellows, who supported me. My dearest friend, Jonghoon Lim, helped me with resources. Whenever I requested him for resources, he found them and sent them from Switzerland. Without his help I would not be able to study this subject. My dear friends, Ju Hyeong Yim, Moongoo Kang, Shinhyung Lee, and Yong Jun Kwon, also helped me with the finance and resources from Germany, USA, and S.Korea. Fourthly, I would like to appreciate Hyosung Presbyterian Church and Hwajang First Church for their support in finance and prayer. Lastly, I would like to appreciate all the predecessors who have improved the ways for better understanding of the Bible, the Word of God. I am walking along the path their labour and endeavour have made. I endeavour to add one little spade of work to the heritage. This work is not merely of my own, but a collaboration of all these fellows in Christ. Appreciation to all, and glory be to God. v Stellenbosch University https://scholar.sun.ac.za Abbreviations Bible and Manuscripts Deut. Deuteronomy Ex. Exodus Gen. Genesis Heb. Hebrews Jn. John Mk. Mark Mt. Matthew Ps. Psalm a Codex Vercellensis (AD 350) A Codex Alexandrinus (AD 450) aur Codex Aureus (AD 750) b Codex Veronensis (AD 450) B Codex Vaticanus (AD 350) c Codex Colbertinus (AD 1200) C Codex Ephraemi Rescriptus (AD 450) d Codex Bezae (Latin) (AD 400) D Codex Bezae (Greek) (AD 400) e Codex Palatinus (AD 450) f Codex Brixianus (AD 550) ff2 Codex Corbeiensis II (AD 450) i Codex Vindobonensis Lat. 1235 (AD 450) l Codex Rehdigeranus (AD 750) q Codex Monacensis (AD 600) r1 Codex Usserianus Primus (AD 600) r2 Codex Usserianus II (AD 800) SyrC Curetonian Gospels (AD 450) SyrS Codex Sinaiticus Syriacus (AD 350) SyrP Peshitta (AD 464) W Codex Washingtonianus (AD 400) (Codex Sinaiticus (AD 350 א δ Codex Sangallensis 48 (AD 850) θ Codex Coridethianus (AD 850) vi Stellenbosch University https://scholar.sun.ac.za Bible editions and others BDAG Bauer, W.
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