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As we
have noted, the vocative form of
κυριος
is common within the New Testament, being used 119 times.
In fact, looking within the Septuagint we further observe
61 examples with the apocrypha and within the book of
Psalms we find 225 occurrences when Lord precedes God
where the vocative form is used, without exception.
If we
set John 20:28 aside, the one exception we find to the use
of the vocative κυριε seems to be
Revelation 4:11. The rendering found in most modern day
translations for Revelation 4:11 is based on Codex
Alexandrinus of the 5th century, reading
ό κυριος
και
ό θεος
ήμων.
At the same time we find that the 4th century
Codex Sinaticus reads κυριε
ό κυριος
και
ό θεος.
The reading provided by
Sinaiticus demonstrates what is known as Polyptoton.
While many may be quick to note that the verse continues
to use the nominative
ό κυριος
along with κυριε,
this is explained as simple apposition, to which we would
expect to find the nominative.
The use of
the nominative here would follow standardized grammar and
would not be a demonstration of a nominative for a
vocative as ones argue for John 20:28.
The answer in response to
this is founded in Aland’s considering Alexandrinus a
superior text. This is interesting, however, as Aland
does consider Sinaiticus to be a class one manuscript,
being “of a very special quality."
This of course does not
change the fact that he considers Alexandrinus to be
superior to Sinaiticus, but it is worth noting what Steven
Thompson writes on the matter, stating: "From this it is
evident that the reconstruction of the primitive text of
the Apc. must proceed from a broad textual basis, not
overlooking the testimony of any witnesses. It is
interesting to note that codex Sinaiticus, while
considered to be inferior to the other uncials, in the
text of the Pac., has preserved more of the Semitised
readings cited in this study (a total of six) than has
Alexandrinus, which is judged to be the best complete
witness to the Apc."
Thompson's
study is interesting because it demonstrates that Sinaiticus does at times maintain the original
reading over other manuscripts. While this does not
specifically address the text of Revelation 4:11, it opens
the door wider to the possibility of Sinaticus maintaining
the proper reading. There are numerous other manuscripts
that do indeed support the reading of κυριε
at Revelation 4:11, with Herman Hoskier listing over 60
such examples.
It
thus proves beneficial to examine the use of κυριε/κυριος
in the book of Revelation. Considering this we find
that κυριε is used consistently, as within the rest of
the Greek New Testament. This can be demonstrated in
several passages: 7:14; 11:17; 15:3, 4; 16:7; 22:20.
While it is possible that the Sinaiticus' copyist modified
Revelation 4:11 to conform to the remaining texts within
the book of Revelation, when we consider the entire weight
of evidence for the use of the vocative form with
Revelation and the other portions of the New Testament, it
does lead to a reasonable level of doubt.
Of course none of this is
absolutely conclusive and it is not intended to be taken
as such. At present, the critical texts lean heavily
on the accepted nominative rendering, and while the points
herein made are of
interest, they do not overturn the accepted
reading. It can be reasonably said that the original
reading may have been a vocative or perhaps even the
divine name, which would have well fit into Sinaticus'
rendering, but to attempt to force the issue and say so
conclusively would be to make an argument without a solid
foundation. Therefore, Revelation 4:11 does prove to be a
parallel to John 20:28 in respects to the nominative
functioning as a vocative, but to use this as an
absolute proof would put one on uncertain ground.
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