Novum Testamentum XXV,

4 (1983)

PETER, JERUSALEM AND GALATIANS 1 1 - : 4 :321

by G. D. K I L P A T R I C K
Oxford In honorem Professor Dr Reicke

Professor Bo Reicke has done much for the study of the history of N T times among other things, and this paper is offered to him as a small acknowledgement of how much I owe to him as a friend and as a scholar. It begins with problems of language and text and ends with problems of history and interpretation, a recognition of the width of his own interests. Recently I was looking again at the use of and in Luke-Acts, and in this connection it occurred to me to reexamine these two Greek forms of the name in the epistles of Paul. This examination produced the following results: : Gal 1:17, 18; 2:1 : R o m 15:19, 25, 26, 31; 1 Cor 16:3; Gal 4:25, 26. At 1 Cor 16:3 we have the variant A, but apart from this the ordinary text seems firm and it will be assumed that it is right in this particular at all these instances. What is the relation of ' and ? is a transliteration of the Hebrew and ' is a Hellenized derivative. In keeping with this, is the form used in the LXX. 1 Matthew (except for 23:37), Mark and J o h n have ', as do Philo and Josephus, but Luke has except for at 2:22; 19:28; 23:7 (cf. 13:22). Acts uses both forms, apparently in more Jewish contexts and ' in more Gentile contexts.

1 George Dunbar Kilpatrick, "I-III Maccabees (with Addendum)," Studies in the Septuagint Origins, Recensions and Interpretations, comp by Sidney Jelhcoe (Library of Biblical Studies, New York KTAV, 1974) 422-23

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From the evidence above we would infer that Paul normally uses , but in the section Gal 1:17-2:1 he uses '. Can we find another example of variation between the more and the less obviously Semitic forms of a name? There is one which relates to Gal 1:17-2:1, the variation -.2 Outside Gal 1:18-2:14 does not appear in the Pauline epistles, but recurs at 1 Cor 1:12; 3:22; 9:5; 15:5 without a variant. In Gal 1:18-2:14 the pattern is more complicated and may be represented as follows: Gal 1:18 2:7 2:8 2:9 2:11 2:14 ac D F G L L omnes omnes 4 6 D F G L vt vg(pt) D F G K L c o L v t vg(pt) D F G K L P 0 ) I v t vg(pt) ^ 6 ' 5 1 * 33

C L Y A C H IA6 tf A C 33

Here we notice that D F G and allies consistently have , but except for 2:7, 8 C 33 have , while the Syrian witnesses and P 4 6 are not consistent. This however does not help us to decide which reading is right where there are variants. One thing does leap to the eye. The section for ' Gal 1:17-2:1 and the possible section for Gal 1:18-2:14 overlap and indeed might have been coextensive, for the only termination for the area is at Gal 4:25, 26. Inside this section is firmly fixed in the text at 2:7, 8. We may infer from this that the original text of Galatians had throughout Gal 1:18-2:14 and that the variants with at Gal 1:18; 2:9, 11, 14 are secondary. The task of explaining how the readings with came into being we must take up later. To these two instances of the preference for forms at home in nor mal Greek over those which proclaim their Semitic origin I am en couraged by Dr. J. C. O'Neill to add a third. The words , , occur only here in the NT. They seem to describe the Jewish religion and way of life in its external aspects and to stand in contrast to Phil 3:5: ,

2 The character for final sigma has been deliberately avoided throughout the article.

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, , , ; R o m 11:1 ; , ' , ; and Rom 9:3-5. Of the Jewish way Paul writes: (Rom 9:31). Let us now turn to details: (1) (Rom 15:31, 2 Cor 1:16; Gal 1:22; 1 Thess 2:14). O n the evidence is not significant for our passage, but we may compare 1 Thess 2:14 ( ) with Gal 1:22 ( ). (2) and . We have Titus 1:14 ( ) and Gal 2:14 ( ) where does not imply any identification with Judaism. The two words occur only in these passages in early Christian literature (cf. Ign. Magn. 8:1 [v.l. gA]). (3) . There are Gal 2:14 ( ) and Ign. Magn. 10:3 ( ). Again we seem to have an external description = . (4) , We have Gal 1:13 ( ) and 1:14 ( ). It occurs thrice in Ignatius {Magn. 8:1: ; 10:3: ' ; Phld. 6:1: .). Again we have an external presentation. (5) 'Iouau^(Gal 2:13, 14, 15; 3:28. occurs too frequently in early Christian literature to be very significant, but it is note worthy that it rather than , occurs in Gal 1:13-2:14. (6) (Gal 1:14); etc. (Gal. 1:16). In Luke-Acts is the people of God, Israel, and the Gentiles. Only when Jews are speaking before Gentiles or in a Gentile con text do they use ' of themselves (Luke 7:5; 23:2; Acts 10:22; 24:2, 10, 17; 26:4). In this connection Acts 28:19 is particularly interesting. The practice of Paul differs from this in two respects. First, outside of quotations he does not use at all. Secondly, the singular ' occurs in the Pauline epistles only in the quota tion at R o m 10:19. At Gal 1:14 we may infer that the Apostle is using and not and the like because he is stressing a Gentile context. This is supported by his repeated emphasis in this passage on his mission to the Gentiles.

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In conclusion the terms , , etc. seem to suggest not only a view of Israel from the outside but also a reluctance to identify with Israel. Before we proceed further we may again delimit the autobiographical passage. It begins at Gal 1:13 rather than Gal 1:17, and so from now on our enquiry will be directed to the whole of Gal 1:13-2:14. Having noticed the unusual features presented by the terms , and etc. in the Pauline context, we search for other unusual features in Gal 1:13-2:14, and we find the two rare words (1:18) and (2:14). These suggest that the language of the passage should be examined to see how far it presents unusual features. To do this we proceed straight through Gal 1:13-2:14 noticing un-Pauline items as we come to them: 1:13 . recurs at 1:23. At both places there is the variant ( F G L pt). occurs in the Greek Bible and early Christian texts at Acts 9:21; 4 Mace 4:23; 11:4. . This form recurs at Gal 1:18; 2:1; 3 Kgdms 13:12; John 6:3; Gos Eb 4; Rom 15:28 (). and are variants at 1:17 ( A L : ] IA6; f 5 1 B D F G pe); 1:18 ( 4 6 ] 33, 119* v l d , 1898, Cb); John 6:3 (] * D ); 3 Kgdms 13:12 (] Api). We may suspect that this variation is at least partly caused by a palaeographical confusion, . We may also notice 2:1 ] C Chron. . occurs here in Paul but elsewhere in early Christianity at Mark 14:40 (v.l.); Luke-Acts (30x); Heb 7:1; 2 Pet 2:21; Herrn Man 4.1.7; Gos Pet 14:58. . is a rare word occurring in the Greek 3 Bible at 1 Esdr 1:33 (2x), 42; Acts 17:23 (v.l.). ... . This construction seems to be unparallelled in early Christian writings. Elsewhere Paul uses without as at Rom 13:8; 1 Cor 1:14. We have ' ... in Acts 17:21.

1:17

1:18 1:19

3 For a discussion, see George Dunbar Kilpatnck, "Galatians 1 18 ," New Testament Essays Studies in memory of W Manson, edited by A J Higgms (Manchester Manchester University, 1959) 144-49

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1:23

G. D . K I L P A T R I C K

. The meaning of here seems to be uncommon. If it means " t h e faith," we may compare Eph 4:5, 13; J u d e 3, 20; but if it means " t h e body of believers," it seems unique. 2:1 . recurs in the Greek Bible and early Christianity at Gen 19:17; J o b 1:4; 3 Mace 1:1; Acts 12:25; 15:37, 38. 2 : 1 , 2 . recurs in Paul only in quotations at Rom 10:6 (LXX); 1 Cor. 2:9 (unknown). Elsewhere in the N T it appears in the Gospels and Acts, Ephesians and Revelation. 2:2 . is also at Acts 25:14, and in a different sense at Mart. Pol. 2:1. There is a variant (F G = L exposui). This would be an unusual use of and, if it were original, we may conclude that is a correction. Neither word is Pauline. ' . This is only here in Paul. 2:3, 6 and . The meaning is the same at 2:6 ( ) and 2:9 ( ). Used absolutely in this way the word is rare and un-Pauline. 2:4 . This is only here in the N T . For the verb see 2 Pet 2:1 (). . This occurs only here in early Christian texts. 2:5 . appears only in this passage in early Christian literature. ( A C[?] F G al), recurs in the N T at Luke 1:22; 22:28; H e b 1:11 (LXX); 2 Pet 3:4. 2:6 . This is an unusual expression in the N T . . occurs only here and at 1:16 in the N T . 2:7 . This phrase does not occur elsewhere in the N T . It seems to mean " t h e preaching to the uncircumcised." 2:8 . Only here is it accompanied by the plain dative. Elsewhere it has (Rom 7:5; 2 Cor 4:12; Phil 2:13; Col 1:29; 1 Thess 2:13). 2:9 . This is also at 1 Tim 3:15; Rev 3:12; 10:1. ... . This is a unique phrase. The use of in this sense is at home in Greek but does not appear elsewhere in the N T .

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2:10

2:11

2:12

2:13

. This is used by Paul at Col 4:18; 1 Thess 1:3; 2:9; 2 Thess 2:5; but it is used of persons only at Luke 17:32; Heb 13:7. . This appears only here in Paul of persons. . occurs also at 1 John 3:20, 21; Mark 7:2 (D). . with the infinitive is at Luke 2:21; 22:15; John 1:48; 13:19; 17:5; Acts 23:15. . This is combined with only here in the N T . Elsewhere it occurs with the dative (Luke 15:2; Acts 10:41; 11:3; 1 Cor 5:11). 4 . is active only here in the N T . The middle is at Acts 20:20, 27; Heb 10:38; and perhaps at 2 Cor 8:20 ( F G). We might join together ... . . The active is at Matt 13:49; 25:32 (2x); Luke 6:22; Acts 13:2; 19:9; Gal 1:15; and the passive is at Rom 1:1; 2 Cor 6:17 (LXX). The expression is rare. . The noun is at Matt 23:28; Mark 12:15; Luke 12:1; 1 Tim 4:2; 1 Pet 2:1, and at Luke 20:20. The agent noun is more frequent (Matthew [10x]; Mark 7:6; Luke 6:42; 12:56; 13:15). The whole group is unPauline. . This occurs only here in the N T . . The word recurs at 2 Pet 3:17 and Rom 12:16 (). . This occurs only here in Greek before the second century A.D. 5 . This occurs here only, but occurs at Matt 5:47; 6:7; 18:17; 3 John 7. . with an adverb of time is at Matt 27:63; Acts 25:24; Heb 7:25, and with other adverbs at Luke 15:13; 2 Tim. 3:12. It appears to be un-Pauline with an adverb.

2:14

See Walter Bauer, s "," Griechisch-deutsches Wrterbuch zu den Schriften des Neuen Testaments und der brigen urchnsthchen Literatur, 4th ed (Berlin

Alfred Topelmann, 1952) 1538

5 See George D u n b a r Kilpatnck, " G a l 2 14 , " Neutestamentliche Stu dien fiir Rudolf Bultmann zu seinem siebzigsten Geburtstag am 20 August 1954 (BZNW 21,

Berlin Alfred Topelmann, 1957) 269-74

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This examination of the vocabulary of Gal 1:13-2:14 suggests that these verses have a large number of unusual features. Taken separately many of them, for example , would not be so significant. After all has to appear in writing for the first time somewhere or other, and why should it not be in Paul? One or two words of that kind would be noteworthy, but would not raise problems. However, we have more than one or two. Quite as significant are the words which Paul uses with one con struction elsewhere and another here (e.g. [1:19]; [2:8]; [2:12]). We can only conclude that a real difference of language exists between Gal 1:13-2:14 and the Pauline epistles as a whole. How are we to explain these differences between our passage and the rest of Paul, the use of ' and against and and the difference in language? One ex planation would be that 1:13-2:14 is an interpolation. Interpolation was a common explanation for difficulties of this kind for some nineteenth-century scholars, but such a theory has its difficulties. For example, it has been argued that Romans 16 did not originally belong to Romans but was a later addition. Recently it has been pointed out that the chapter is an organic part of R o m a n s . 6 For treating Romans 16 as a later addition there was a little textual evidence, but for treating Gal 1:13-2:14 in this way there is none. In these circumstances we would need incontroverti ble reasons for treating the passage in Galatians as secondary. Are there such reasons? The first question to be answered in this connection is, Are there other, more defensible explanations of the peculiar features in our passage? There seem to be at least two. First, the Apostle may be using a memorandum which he drew up immediately after the events for his own convenience or for chur ches dependent on him. Such a memorandum might be echoing the terms used in discussions at such centres as Antioch and Tarsus. Even today it is sometimes a useful practice immediately after con troversy to draw up an account of the proceedings. There is, however, a difficulty in this explanation in that it leaves the unusual expressions unaccounted for.

6 H a r r y Gamble, The Textual History of the Letter to the Romans A Study in Textual and Literary Criticism (SD 42, G r a n d Rapids, Michigan Wm Eerdmans, 1977)

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The second explanation is a variation of the first, namely, that the Apostle is using a memorandum drawn up by someone else who was on the same side in these dissensions. This hypothesis would assume that the Apostle rephrased the memorandum to read as though it was written by him without removing the features which make it unusual among Pauline writings. In other words this explanation also leaves a number of unusual expressions unaccounted for. If the incorporation of his own memorandum for the Church at Antioch seems the more likely explanation of the unusual features in this passage from the Apostle, we may recognize possible parallels. At 1 Cor 11:23-25 we have a piece of tradition from which the Apostle seems to part company in two particulars. As I hope to show in another place, a possible explanation of this is that 1 Corinthians 11 is a tradition which derives from Antioch but does not square in all particulars with the Apostle's own. 1 Corinthians 13 also is a passage which for all its impressiveness is surprisingly out of line with the Apostle's own argumentation and manner. Granted that Gal 1:13-2:14 was originally a memorandum drawn up by the Apostle for the Church at Antioch, what consequences follow from this? First, the dating of the epistle is affected. It has been argued that the epistle was written soon after the last event mentioned in Galatians 2, i.e. before the Council of Jerusalem of Acts 15. On the memorandum theory this ground for dating Galatians disappears. The hypothesis allows us to date the epistle any time within reason after the last event of Galatians 2. Secondly, we have more insight into the ways in which the Apostle composed his letters. Quite clearly he did not always write or dictate them straight off without premeditation. He seems to have drawn on materials which he had to hand, incorporating them as seemed fitting to the occasion. Thirdly, we may infer that the Church at Antioch played a greater part in events in the period A.D. 40-70 than is sometimes realized. Jerusalem looms large and distracts our attention from the more Hellenistic city. We have been accustomed to read behind the sermons in Acts other sermons preached in the Jewish Hellenistic synagogue. May it not be that behind some passages in the Pauline epistles we may discern the voice of Christian Antioch? One assumption we have made in our discussion of the unusual features of Gal 1:13-2:14 is that we have to work within the

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evidence of our manuscripts. We cannot demonstrate in strict logic that the truth will always be found among them, but for our inquiries this remains a sound rule of thumb. We now must look at the reading in Gal 1:18-2:14. It presents us with two questions: (1) how did the reading come into being? and (2) why does it not occur in 2:7, 8? T h e first question may be answered from the evidence of 1 Cor 1:12; 3:22; 9:5; 15:5. Someone assimilated the passages in Gala tians to 1 Corinthians. Such assimilations occur; for example, in Acts 18:24; 19:1 was assimilated to the of 1 Corinthians. 7 The answer to the second question is twofold. First, on the evidence, correctors were not always systematic. We can see this from the treatment of the formula in the Gospels. Secondly, it is possible that the reading once existed at Gal 2:7, 8 but has not survived in our manuscripts. We may compare J o h n 11:25 where the reading was predictable but not known from our manuscripts until it turned up in P 4 5 . We have now one problem left. How are we tc account for the " u n u s u a l expressions unaccounted for"? We may notice, despite its distinctive character, the considerable variety of the Pauline style and we may associate this variety with the variety in the various communities to which the letters were addressed. Some of the peculiar features of Romans may be explained in this way. Perhaps the style of Gal 1:13-2:14 was directed to the community at Antioch.
7

See George Dunbar Kilpatrick, "Apollos-Apelles," JBL 89 (1970) 77.

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