My first exposure to The Greek New Testament published jointly by Cambridge University Press and Crossway was at the recent SBL conference in Boston (if you’re interested in all of its unique features, methodology, rationale, etc, you can check out a little explanation here; similarly, here is a detailed blog that addresses several issues surrounding the new edition written by the editors). I purchased my copy and went straight to my next session. As I was listening to a paper on the exegesis of Philippians 3, I thought to myself, ‘Hey I should grab my new Greek edition and give it a try.’ So I pulled it out and when we got to chapter 3 verse 7 I realized that something was different. Since this was my first crack at using the new Greek text, I was intrigued and excited. The difference is small, but I found it to be thrilling.
You don’t need to know New Testament Greek to understand this little point, but I’ll have to make use of it a bit to explain the subtle difference. The excitement revolves around the word translated in English as “But” at the beginning of most translations. See the NIV translation:
“But whatever were gains to me I now consider loss for the sake of Christ.”
The contrast in v.7 is in relation to all of the earlier items listed in vv.4b–6. In the text of the preceding verses below you’ll see how Paul is forsaking the status and cultural capital that he formerly had in favor of his new identity in Christ. Check it out:
“If someone else thinks they have reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for righteousness based on the law, faultless.”
So in context you might say that the contrast in v.7 is quite stark. Or, in more colloquial English, the “But” at the beginning of v.7 is a big “But.” Well, that’s really what stood out to me from The Greek New Testament. There is a subtle difference in this new edition that highlights the emphatic nature of the contrast. In other words, the “But” here is a really big “But”!
The Greek word used here is ἀλλά, and it’s a contrastive conjunction. In the most widely used Greek text by scholars, the Nestle-Aland 28 (NA28), the text is written according to a later standardized convention of elision, which is when the final vowel is dropped off due to the following word beginning with a vowel or diphthong. This means that the NA28 has the word written without the final letter (alpha) omitted; hence it is written as Ἀλλ᾽ (side note: the word is also in brackets due to some textual variance, but I won’t address that issue here). The point that I want to stress, whether you know Greek or not, is that according to later conventional standardized spelling the word is supposed to be elided, meaning that the final vowel is supposed to drop. For this phenomenon it might be helpful to think of how contractions work in written/spoken English (e.g., cannot = can’t, will not = won’t, etc).
So what’s the big deal? The Cambridge/Crossway edition preserves non-standardized spellings where the textual tradition does not bear witness to standardized convention in certain places. So some of the actual habits and practices of scribes are intriguingly maintained. With Philippians 3.7, the early manuscripts that contain ἀλλά do not elide (or remove) the final alpha. Why do the manuscripts do this (whether or not it goes back to Paul’s original amanuensis)? One intriguing suggestion is emphasis. Leaving the final vowel there, in such situations where you would expect it to be missing, might be a way of drawing attention to the word. In this case, it would emphasize the contrastive nature of ἀλλά. Now I don’t know about you, but I think that is super cool. And it totally makes sense. The contrast in 3.7 is massive even without knowing about this little scribal habit. I mean, Paul’s just about to refer to his former gains in Phil. 3.8 as complete garbage (skubala; σκύβαλα)!
So that got me thinking. Where are the other instances in Philippians where we have an ἀλλά followed by a word that begins with a vowel or diphthong? Do we see elision there? There are a number of instances of ἀλλά in the text of Philippians, but outside of Phil. 3.7, here are the instances where elision occurs in the NA28: Phil. 1.20; 2.7; 2.17; 2.27; 4.6; 4.17.
When looking at the Cambridge/Crossway edition, 2.7, 2.27, and 4.17 are also not elided. So what’s interesting is that you can see that elision was being practiced in some parts but not all. So why wasn’t it practiced consistently? Again, I think emphasis is key as has been suggested by others. I’m going to provide each of the six verses where elision “should” occur according to conventional standardization (and as published in the NA28) to show that the non-elided ones in the Cambridge/Crossway edition are likely more emphatic and contrastive than the others. The translation of ἀλλά in each case will be bold and underlined. If more of the immediate context is needed to see the contrast, I’ve provided that as well.
Phil. 1.20 (NIV): I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death.
Phil. 2.5–7 (NIV): In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.
Phil. 2.15b–17 (NIV): Then you will shine among them like stars in the sky as you hold firmly to the word of life. And then I will be able to boast on the day of Christ that I did not run or labor in vain. But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you.
Phil. 2.27 (NIV): Indeed he was ill, and almost died. But God had mercy on him, and not on him only but also on me, to spare me sorrow upon sorrow.
Phil. 4.6 (NIV): Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God.
Phil. 4.14–20 (ESV):[1] Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again. Not that I seek the gift, but I seek the fruit that increases to your credit. I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. And my God will supply every need of yours according to his riches in glory in Christ Jesus. To our God and Father be glory forever and ever. Amen.
Of the three other non-elided forms of ἀλλά in the Cambridge/Crossway edition, it is clear that 2.7 and 2.17 emphasize major contrasts in context. 4.17 may initially seem less contrastive, but I think in the wider context of 4.14–20 it is more discernible (hence why I included that much additional material).
So, for my initial exposure to the Greek New Testament, I have to say that I was really intrigued and excited. I know this may seem like a far too subtle thing – and there are more interesting features about the new edition that are worth getting excited about – but I just thought I’d share with you all this experience and why I’m excited to continue using the new edition.
[1] The reason why I switched to ESV for the final verse is because the NIV does not directly translate the ἀλλά, but instead utilizes the semi-colon without a conjunction.
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