Al Wolters on the text of Luke 2:14 in light of 4Q416 from Qumran

  

ANTHRŌPOI EUDOKIAS (LUKE 2:14) AND ʾNŠY RṢWN (4Q416)

 

It has long been known that the well-known song of the angels in Luke 2:14 reflects a Semitic background, most probably Hebrew. In particular, the awkward phrase anthrōpoi eudokias, which has no parallel in Greek literature elsewhere, has been explained as reflecting a Hebrew original. Since eudokia is rare in extrabiblical Greek, but in the LXX regularly renders Hebrew rāṣôn, it was suggested by A. Merx in 1905 that the Hebrew corresponding to anthrōpoi eudokias was ʾanšê rāṣôn. This suggestion was picked up by J. Jeremias in an influential article published in 1929 and was expanded to include bĕnê rāṣôn as a possible Hebrew equivalent. G. Schrenk, in his authoritative article on eudokia in the second volume of Kittel’s Wörterbuch (1935), returned to Merx’s original proposal, and wrote of the phrase anthrōpoi eudokias: “Es wird hier zugrunde liegen: ʾanšê rāṣôn.”

 

The situation changed after the discovery of the first Dead Sea Scrolls. C.-H. Hunzinger pointed out in 1952 that the phrase bĕnê rĕṣônô occurs in1QH 4:33, and in 1958 that the analogous bĕnê rĕṣônĕkā occurs in 1QH 11:9. This evidence was supplemented by J. A. Fitzmyer in 1958, who revealed that the Aramaic expression ʾnwš rʿwt[h], which he translated as “men of [his] good will,” was attested in another Qumran document, 4Qh^cA^c. He concludes his article as follows:

 

[This Aramaic phrase] is the exact equivalent of the Lucan expression, anthrōpois eudokias. Since rĕʿû is the normal Aramaic cognate for the Hebrew rāṣôn, we now have both an Aramaic and a Hebrew equivalent for Luke’s expression. The occurrence of the same phrase in both languages indicates its common and frequent usage and confirms the interpretation that Dr. Hunzinger first suggested.”

 

Since then, two further examples of Aramaic phrases meaning “sons of (his) good pleasure” have come to light. Consequently, it is widely assumed today that its Hebrew equivalent bĕnê rĕṣônô constitutes the Semitic background of anthrōpoi eudokias.

 

There are of course minor difficulties with this consensus view. The correspondence between anthrōpoi and bĕnê is not exact, and the pronominal suffix is not reflected in the Greek. Although these discrepancies can be explained by referring to similar instances elsewhere, it remains true that a more precise Hebrew parallel would be the one advocated by Merx and Schrenk before the Qumran finds, namely, ʾanšê rāṣôn.

 

In light of this, it is of interest to note that this Hebrew phrase does occur in the recently published Qumran document 4Q416. Photographs of two fragmentary copies of the relevant passage, numbered 1006 and 1429 (= PAM 42.758 and 43.479), have been published in the facsimile edition prepared by Robert Eisenman and James M. Robinson, and the passage in question has also been published as fragment 1 of “The Children of Salvation (YESHAʿ) and the Mystery of Existence (4Q416, 418)” in the recent book by Eisenman and Wise.

 

The relevant line in 4Q416, following the collation of Eisenman and Wise (frag.1, line 10) reads as follows:

 

… wbydkh lhšyb ʾp m ʾnšy rṣwn w]pqwd[

 

This is translated by Eisenman and Wise as follows: “It is in your power to turn aside wrath from the Men of His Favor, and to appoint.…” The verbal parallel of ʾnšy rṣwn with Luke’s anthrōpoi eudokias is evident.

 

There may be substantive parallels as well. It is not possible in this brief note to deal with 4Q416 as a whole, but it is worth pointing out that the words quoted are addressed to an individual of considerable religious prominence (he is called “the most holy one” in line 4), whom God has set apart for some special task. The repeated wʾth in lines 2, 3, 6, 7, 9, and 15 (which Eisenman and Wise mistakenly translate with the plural “O ye”) highlights the prominence of the person addressed, who is here said to have the power to avert God’s wrath from “men on whom his favor rests” (Luke 2:14 NIV). The similarities with NT soteriology are striking. (Al Wolters, “ANTHRŌPOI EUDOKIAS (Luke 2:14) and ʾNŠY RṢWN (4Q416),” Journal of Biblical Literature 113 [Summer 1994]: 291-92)

 

Robert Alter on Psalm 82:6 (Hebrew: v. 7)

  

like humans you shall die, / and like one of the princes, fall. Because the gods have failed in their crucial role as executors of justice, they are henceforth compelled to relinquish their supposedly divine status and suffer the same fate of mortality as human beings. The parallel term to ʾadam (“humans,” or “man,” though the Hebrew does not imply gender), “one of the princes,” reflects a kind of hierarchical logic. One does not readily imagine the ex-gods turning into peasants, but all people know that even the most elevated of human beings—princes and potentates—are fated to die. (Robert Alter, The Hebrew Bible, 3 vols. [New York: W. W. Norton & Company, 2019], 3:201)

 

An Bíobla Naofa Reading "He" (sé) Not "She" (sí) in Genesis 3:15

There is some debate concerning whether Gen 3:15 should read “he” or “she” will bruise the head of the serpent. The majority of interpreters (correctly) believe it to be “he.” Interestingly, An Bíobla Naofa, a Roman Catholic production, also reads “he” (Irish: sé) instead of “she” (Irish: sí):

 

15 Cuirfidh mé naimhdeas
idir tú agus an bhean,
idir do shíolsa agus a síolsa.
Brúfaidh sé do cheann
agus brúfaidh tusa a sháil.

 

Here is a scan of the text:

 

 

 

Further Reading:

 

Examining Taylor Marshall's Claims Concerning Genesis 3:15

Requesting Help Tracking Down Scans of Two Privately Circulated Works by Gregory Krehbiel (Roman Catholic)

In the book edited by Robert Sungenis, Not By Scripture Alone: A Catholic Critique of the Protestant Doctrine of Sola Scriptura (Queenship, 1997), the following unpublished works were quoted/referenced:

Gregory Krehbiel, "A Critical Look at Sola Scriptura" (article; 1993)

Gregory Krehbiel, A Defense of Roman Catholic Doctrine Against Reformed Protestantism (privately circulated unpublished mss, 1992)

I am wondering if anyone knows if there is a PDF of these works (article/book) floating about? Or if anyone has a copy of these privately circulated works, could they make a scan? (will happily reimburse)

Email: ScripturalMormonism@gmail.com

Eldon L. Haag (June 29, 1962) on the Latter-day Saint Theology of the Eucharist

  

The founding of Mormonism in the early nineteenth century brought into force the claim for divine renewal of ancient doctrine. Joseph Smith found in his translation of the Book of Mormon that the Eucharist was administered on this continent to the Nephites. This gave to the Church a second ancient text by which belief in this doctrine could be standardized. The new scripture again equated the elements of bread and wine of the flesh and body of Christ. (3 Nephi 20:3) It is interesting to note, however, that this repeated terminology never did incite in Mormonism any claim to the real presence of Christ in the elements. The sacramental prayers, the oldest in existence, emphasize the memorial and covenantal nature of the Eucharist. (Moroni 4:3; 5:2)

 

The Doctrine and Covenants enjoins partaking of the sacrament and repeats the sacramental prayers in the framework of modern revelation. (D&C 20:75-79) Information is given that the emblems are inconsequential and that anything partaken of in the proper spirit might be used. (D&C 27:2)

 

The Latter-day Saints have offered little to the basic philosophy of the Eucharist. Negatively they have neglected or openly denounced the real presence of Christ and transubstantiation. The sacramental meal has come to be primarily a memorial of Jesus’ suffering and a rededication to previously made covenants. The prayers are claimed to be authoritative when spoken by a priesthood holder and thus are a real contribution to the Christian life. Joseph Smith emphasized that “hearts be humble and that evil be put away so that the Spirit of the Lord might abound. (Teachings of the Prophet Joseph Smith, pp. 98-99) Brigham Young calls the sacrament a “solemn ordinance” and asserts that the sacrament is necessary to salvation. (Discourses of Brigham Young, pp. 265-66) (Eldon L. Haag, “Historical Development of The Holy Eucharist,” a Term Paper Presented to Dr. Milton Backman, Church History 657, June 29, 1962, pp. 6-7, emphasis in bold added; copy in my possession)

 

The Effects of the U.S. Civil War on the British Economy

  

Many Lancashire cotton mills relied upon raw, imported American cotton from the plantations in the southern states. The southern states initially stopped importing cotton to Britain in an attempt to force the hand of Parliament to join sides with them. Then one of the tactics of the northern states was to blockade southern ports with their naval power. These events had a dramatic effect. In 1860 the southern states were churning out around 4,500,000 bales of cotton, but as war and the blockades took their toll that total shrank to 300,000 by 1864. It has been estimated that the blockade was 95% effective at stopping cotton from leaving America. (Peter Fagg, Standing on the Shoulders of Giants [Chorley, Lancashire, UK: Fidus, 2026], 1:143)

 

 

Further Reading:

 

Jim Powell, Losing the Thread: Cotton, Liverpool and the American Civil War (Liverpool: Liverpool University Press, 2021)

 

Resources on Joseph Smith’s Prophecies

Gary A. Anderson on the Potential Influence of the Book of Tobit on 1 Corinthians 13:3

  

If giving alms is something like making a bank deposit to an account in heaven, then one might wonder how to maximize one’s capital. One option is to follow the example of Tobit and make regular contributions so that a generous nest egg might accumulate. For if one’s treasure is a hedge against an uncertain future, then there are very good reasons to keep your bottom line growing. And there is another advantage to regular donations to this account: the more regularly one contributes, the easier and more natural each donation will become. In this way one will be able to fulfill the commandment: “Do not let your eye begrudge the gift when you make it” (Tobit 4:7; cf. Deut 15:7b–8, 10a). It may be that St. Paul recalled this advice when he wrote, in his famous address on love, “If I give away all my possessions . . . but do not have love, I am nothing” (1 Cor 13:3). (Gary A. Anderson, Charity: The Place of the Poor in the Bible Tradition [New Haven: Yale University Press, 2013], 149, italics in original)