Steven Avery
Administrator
TOC - this post
Ludolph of Saxony
Thomas Cajetan
WIP
============
Ludolph of Saxony - (c. 1295 – 1378)
https://en.wikipedia.org/wiki/Ludolph_of_Saxony
Vita Christi
https://en.wikipedia.org/wiki/Vita_Christi
The Life of Jesus Christ: Part One, Volume 1, Chapters 1–40
https://books.google.com/books?id=4m1VDwAAQBAJ
mentioned in John Pilkington Norris
=============================
Thomas Cajetan (1469-1534)
http://en.wikipedia.org/wiki/Thomas_Cajetan
mentioned in John Pilkington Norris
=============================
Gerardus Joannes Vossius (1577-1649)
https://en.wikipedia.org/wiki/Gerardus_Vossius
one year was a view in his age (not his position though)
De annis Christi dissertatio secunda - Amsterdam 1643 - p. 66 maybe 0r 52-53 per Jan Krans
https://books.google.com/books?id=0sgrIbej6-0C&pg=PA84 (1701 p. 84)
translate Latin to see how common and be sure of his position
Jan Krans
"Vossius argues against the conjecture, and does not mention whose idea it is. It may be his own, but rejected immediately as well."
Later Vossius is often mentioned as favoring an emendation, as in the Christian Examiner.
=============================
John Lightfoot (1602-1675)
https://books.google.com/books?id=LHlPAAAAcAAJ&pg=PA289
explains the Hebraic timing of passover was night
Isaac Newton (1643-1727)
Observations Upon the Prophecies of Daniel and the Apocalypse of St. John (1733)
https://books.google.com/books?id=QjxVAAAAcAAJ&pg=PA155
https://deeptruths.com/wp/observations-upon-the-prophecies-of-daniel-by-isaac-newton/
the winter being now past; and he healed their sick, and in the desert fed them to the number of five thousand men, besides women and children, with only five loaves and two fishes, Matth. xiv. Luke ix. at the doing of which miracle the Passover of the Jews was nigh, John vi. 4. But Jesus went not up to this feast; but after these things walked in Galilee, because the Jews at the Passover before had taken counsel to destroy him, and still sought to kill him, John vii. i.
John Ernest Ernst Grabe - (1666 – 1711)
referenced by Joseph Priestley
Johann Christoph Wolf (see Jan Krans)
(1725 Curae p. 855)
Jan Krans - says he is contra conjecture
"Wolf knows the conjecture from Vossius. He refers to Vossius’ Opera 6. Tractatus theologici (Amsterdam: Blaeu, 1701), p. 84a."
William Whiston (1667-1752)
http://en.wikipedia.org/wiki/William_Whiston
Six dissertations: The testimonies of Josephus ... vindicated. The copy of the Old Testament made use of by Josephus .... A reply to Dr. Sykes's Defence .... The chronology of the sacred Scriptures .... Remarks on Sir Isaac Newton's Observations .... A demonstration that our Saviour's ministry continued at least four years ..., Volume 6 (1734)
https://books.google.com/books?id=ZCs3AAAAMAAJ&pg=PA156
Jan Krans quoting Mann says he objects to a point of Vossius
(This is Jesus walking 1,000 miles, which is a circular argument.)
Nathaniel Lardner (c. 1738)
https://books.google.com/books?id=oP5JAAAAMAAJ&pg=PA457
referenced by Waterford to Priestley
Nicholas Mann
De veris annis D.N. Jesu Christi natali et emortuali dissertationes duæ (1742)
https://books.google.com/books?id=FgHzxlERQrsC&pg=PA173
check this 1733 book
https://www.google.com/books/editio...f_the_birth_and_of_th/OqnPifeDIrsC?hl=en&gbpv
Jan Krans - "Mann refers to Vossius"
Mann de Veris Annis Christi Natali et Emortuali. Dissert. 2 a, cap 2o;
Michaelis and Lant Carpenter and Horne has Mann as -
"True Years of the birth and death of Christ" 1733 London p. 161 part of p. 145-165 - p. 166-177 chronological synopsis of the 4 gospels
William Bowyer (1699-1777)
http://en.wikipedia.org/wiki/William_Bowyer_(printer)
Critical conjectures ... on the New Testament (1742)
https://books.google.com/books?id=FgHzxlERQrsC&pg=PA173
(Bowyer in 1742 mentions Mann)
Jan Krans
"Bowyer presents the conjecture as made by Vossius. As he reacts to an objection made by Whiston, it seems he is in favour of the conjecture."
John Gill
(Luke 13:7)
Zachary Pearce
Commentary, with Notes, on the Four Evangelists, and the Acts (1777)
https://books.google.com/books?id=13JaAAAAYAAJ&pg=PA499
Jan Krans
"Pearce agrees on the problem, but prefers to omit the entire verse (see cj10781, also for the citation)."
=======================
Joseph Priestley (1733-1804)
http://en.wikipedia.org/wiki/Joseph_Priestley
A Harmony of the Evangelists in Greek: To which are Prefixed Critical (1777)
https://books.google.com/books?id=4n7G1Z6BRikC&pg=PA44
Jan Krans
"In the dissertations, not in the Greek text. For Mann see s13747. " (check this in Jan Krans)
Priestley has correspondence with the bishop of Waterford - mentioned by Willan.
Jan Krans
"Joseph Priestley, Two Letters to Dr. Newcome, Bishop of Waterford, on the Duration of Our Saviour’s Ministry (Birmingham: Pearson and Rollason, 1780)"
Section IV
Of the interpolation of the word passover in John vi. 4.
https://books.google.com/books?id=5iAUAAAAQAAJ&pg=PA57
p. 57-70
=======================
William Newcome (1729 –1800)
https://en.wikipedia.org/wiki/William_Newcome
The Duration of Our Lord's Ministry Particularly Considered; in Reply to a Letter from Dr. Priestley on that Subject, Prefixed to His English Harmony of the Evangelists (1780)
https://books.google.com/books?id=LSNhAAAAcAAJ&pg=PA116
=======================
Monthly Review
https://books.google.com/books?id=5-zPAAAAMAAJ&pg=PA80
Review of A Harmony of the Evangelists in English
Generally sympathetic to Priestley mangling the Bible, p. 84 an important correction of Priestley regarding Mann (not) referencing Justin Martyr.
Other Monthly Review articles are mentioned in Robert E. Schofield and:
Thomas Horne
https://books.google.com/books?id=yjMHAAAAQAAJ&pg=RA2-PA144
=======================
Robert E. Schofield (1923-2011) on Joseph Priestley
The Enlightened Joseph Priestley: A Study of His Life and Work from 1773 to 1804 (2010)
https://books.google.com/books?id=qL9K2e4KIvsC&pg=PA30
An interesting history of Priestley on the length of ministry and John 6:4 and his correspondence with Newcome. The harmony project starts on p. 29 and the John 6:4 and Newcome correspondence starts on p. 35.
23. Joseph Priestley, Two Letters to Dr. Newcome, Bishop of Waterford. On the Duration of our Saviour's Ministry (Birmingham: J. Johnson, 1780); A Third Letter to Dr. Newcome, Bishop of Waterford, on the Duration of our Saviour's Ministry (Birmingham: J. Johnson, 1781).
24. On 23 May 1782, Newcome wrote Priestley about their friendly controversy and added, “I was often struck with the learning, ingenuity, and liberal spirit of my antagonist, and ... considered him as a diligent investigator and sincere lover of truth.” As late as 1794, when Priestley was on the point of leaving England for the United States, he sent Newcomc a copy of his sermons on the evidences of Revelation as a mark of esteem; sec W. 2C:12ln.
=======================
Herbert Marsh (1757-1839)
http://en.wikipedia.org/wiki/Herbert_Marsh
Introduction 3.2 (11801), pp. 61–62 (1801)
Jan Krans
"Marsh acknowledges the difficulty, but prefers Pearce’s conjecture (cj10781), if a conjecture is allowed (see s27852, also for the citation)."
Marsh's Michaelis, Vol. III, Part II. p. 63; - so this is
Johann David Michaelis - German translated to English by Marsh - wait the notes are by Marsh
Introduction to the New Testament, Volume 3
https://books.google.com/books?id=KrVNAQAAMAAJ&pg=RA1-PA61
"G. J. Vossius, and Mr. Mann are of opinion that the word pascha is an interpolation: and I think that the whole verse is so, because in ch. v. i. mention is made of a feast, (probably the feast of Pentecost), and in ch. vii. a. of the feast of tabernacles, between which two no feasts appointed by the law of Moses intervened."
Looking ahead, he pushes back on his own view later on p. 76:
"I will only obferve, that, as far as I am able to judge, the Gospel of St. John prefents almolt insuperable obstacles to the opinion of those. who confine Christ’s ministry to one year: for in order to effect this purpose, it is nccessary to make omssions and tranfpositions in St. John’s Gospel, which are not warranted a priori by the laws of criticism, but are attempted merely to support a previously affirmed hypothesis."
Continues with length of ministry and ECW. p. 62-65
Shows chronology difference of Mann and Priestley - p. 66
1779 - Korner
1796 - Hanlein
John Pope (1743-1802)
Observations on the Miraculous Conception and the testimonies of Ignatius (1792)
https://books.google.com/books?id=suhiAAAAcAAJ&pg=PA323#
Enrico Sanclemente
Griesbach (1796) - NTG 1 (21796), p. 455
mention
Andrews Norton (1812) -- includes Lant Carpenter
https://books.google.com/books?id=6IgAAAAAYAAJ&pg=PA436
Thomas Horne
An Introduction to the Critical Study and Knowledge of the Holy Scriptures, Volume 2
https://books.google.com/books?id=Tuc8AAAAcAAJ&pg=PA495 (1825 edition, check later)
"not warranted by the laws of criticism" words from Michaelis"
has details about Michaelis Chronology commented on by Marsh -
Arthur Clarke - Thomas Bowles - C. Benson 2.5 years - Gilpin - Townsend - Newcome - Macknight - Doddridge
Lant Carpenter (1831) and John Gorham Palfry
Harmony of the Gospels, on the Plan Proposed
https://archive.org/details/harmonyofgospels00carp/page/n9/mode/2up
Preface
To reconcile John vi. 4, with that opinion of Christian antiquity, which included hut two Passovers in the ministry, different methods have been proposed. Dr. Priestley thought the
https://4gospels.info/lant-carpenter-harmony-gospels-preface.htm
Harmony of the Gospels, on the Plan Proposed
https://books.google.com/books?id=3i1MAAAAYAAJ&pg=PR3
Preface of Lant Carpenter and John Gorham Palfrey
Christian Examiner (1831) review of Lant Carpenter - Harmony of the Gospels
https://books.google.com/books?id=BBMZAAAAYAAJ&pg=PA358
On p. 377-381 is John 6:4
He says that Irenaeus
"Even Irenaeus, who professes to enumerate ail the Passovers mentioned in the Gospels, to extend the ministry of our Saviour to as great a duration as possible, has taken no notice of a Passover in John vi. 4, while he strongly insists upon the feast mentioned in John v. 1, which is nowhere said to have been a Passover, and probably was not." - and continues on that point.
interpolation - "an unauthorized alteration of the text" p. 378
Priestley's chronology is "improbable" (note above that it is different from Mann.)
Very good summary of Carpenter on p. 378,
Generally favorable, with a concern for the distance travelled in one period.
=====
Arthur William Trollope (1798-1863)
http://books.google.com/books?id=HBVbAAAAIAAJ&pg=PA1169
Analecta Theologica: A Digested and Arranged Compendium of the Most Approved Commentaries on the New Testament, Volume 2 (1835)
https://books.google.com/books?id=FV6aYLB_QiUC&pg=PA25
Good information
Johann Gottfried Eichhorn (1810) - mentioned in Bakhuyzen
Jan Krans
Einleitung in das Neue Testament. Zweyter Band (Leipzig: Weidmannsche Buchhandlung, 1810) [b2090]
Einleitung in das Neue Testament 2 (1810), p. 127 - footnote B
General Repository (1812)
https://books.google.com/books?id=6IgAAAAAYAAJ&pg=PA435
the arrangement of John. Bishop Pierce would avoid the necessity of the transposition, by supposing the whole verse vi. 4.to be an interpolation.* But to both these propositions for al-
Georg Christian Knapp (1813)
https://books.google.com/books?id=AsI7AAAAcAAJ&pg=PA645
Jan Krans
Knapp, “Sylloge” (1813), p. 770
Christian Examiner and General Review (1824)
https://books.google.com/books?id=dX8QAAAAYAAJ&pg=PA418
Jan Krans
Notes on the Bible p. 418-419 (should be 418-420, the 3rd page is important)
See below, Lyman Beecher asks if this is by one of the editors James Walker
Favorable to Lant Carpenter.
Wait, it is
Henry Ware (1794-1843)
http://en.wikipedia.org/wiki/Henry_Ware,_Jr.
who is the author (which makes more sense.)
https://archive.org/details/cu31924092475254/page/n57/mode/1up?q=Henry+Ware
Lyman Beecher to Dr. Wisner, relates to 1824 Notes on the Bible in the Christian Examiner - maybe by Rev. James. Walker
Autobiography, Correspondence, Etc., of Lyman Beecher, D.D. (1865)
https://books.google.com/books?id=tvUB3wkN7hYC&pg=PA19
Correspondence of Lyman Beecher
Henry Browne
https://books.google.com/books?id=o_liAAAAcAAJ&pg=PA85
John Pilkington Norris (1823-1891)
https://en.wikipedia.org/wiki/John_Norris_(priest)
Journal of Philology -(1870)
On the Chronology of St John V. and VI -
https://books.google.com/books?id=3K5MAAAAcAAJ&pg=PA107
Similar to Lant Carpenter
Jan Hendrik Adolf Michelsen (1879)
Submission to “Prijsvraag G 94: een verhandeling over de toepassing van de conjecturaal-kritiek op den tekst van de schriften des Nieuwen Testaments (1877)”, ATS 1258 (Archief Teylers Stichting, Haarlem) (1879) [b2474]
Jan Krans
"Michelsen only mentions Mann " - contra emendation
Willem Hendrik van de Sande Bakhuyzen (1880)
Over de toepassing van de conjecturaal-kritiek op den tekst des Nieuwen Testaments (VRNGG n.s. 9.2; Haarlem: Bohn, 1880) [b1048]
Jan Krans:
Van de Sande Bakhuyzen gives his own conjecture (cj10781; earlier already proposed by Pearce and Eichhorn [s12356]; see there [s11233] for the citation).
Westcott-Hort
New Testsament in the Original Greek
https://books.google.com/books?id=Mv82AAAAMAAJ&pg=RA2-PA77
Jan Krans:
Hort has a very long note; in the conclusion, cited here, he refers to Vossius; also to Lipsius and E. Abbott.
For Mann see s13747.
The opinion that τὸ πάσχα should be omitted would seem to belong to both editors (see p. 77b).
0 - mentions in Hort
John William Burgon (1813-1888)
http://en.wikipedia.org/wiki/John_William_Burgon
Revision Revised - 3rd part is:
“New Testament Revision. Westcott and Hort’s New Textual Theory,” QR 153 (1882): pp. 309–377 [b3291]
https://www.ccel.org/ccel/burgon/revision_revised.vii.html
https://books.google.com/books?id=7TPyDwAAQBAJ&pg=PA224
(b) Another specimen of conjectural extravagance occurs at S. John vi. 4, where Dr. Hort labours to throw suspicion on the Passover (τὸ πάσχα),—in defiance of every known Manuscript,—every known Version,—and every Father who quotes or recognizes the place.790 We find nine columns devoted to his vindication of this weak imagination; although so partial are his Notes, that countless various Readings of great interest and importance are left wholly undiscussed. Nay, sometimes entire Epistles are dismissed with a single weak annotation (e.g. 1 and 2 Thessalonians),—or with none, as in the case of the Epistle to the Philippians.
Ezra Abbot - (1819-1884) mentioned in Hort
http://en.wikipedia.org/wiki/Ezra_Abbot
Special post below using:
The Authorship of the Fourth Gospel: And Other Critical Essay (1888)
https://books.google.com/books?id=MZcRAAAAYAAJ&pg=PA74
https://archive.org/details/authorshipoffour00abbo/page/74/mode/2up
Hermann Von Soden (1852-1914)
http://en.wikipedia.org/wiki/Hermann,_Freiherr_von_Soden
Cheyne's Encyclopaedia Biblica (1899)
https://books.google.com/books?id=nvAVAAAAYAAJ&pg=PA803
"must have had at 6.4 a different text from any known to us"
Arthur Wright (1906)
https://biblicalstudies.org.uk/pdf/e-books/wright-arthur/synopsis-ofthe-gospels_wright.pdf
compares Hort, Eusebius - rejects one year
Zellinger 1906 - gives Vossius ref
https://books.google.com/books?id=-jsUAQAAIAAJ&pg=PA58
Joseph Carter Swaim (1904-1987)
The Historical Character of the Fourth Gospel - (1931) PDF Online
https://www.google.com/url?sa=t&rct...f?sequence=1&usg=AOvVaw1L7z8bYFlTz9Wc4UgpXLWE
p. 157
excellent on giving one-year ministry supports
George Ogg - fantastic resoruce for history of one year and three year minstry beliefs in the early church
The Chronology of the Public Ministry of Jesus (1940)
https://books.google.com/books?id=a41xBAAAQBAJ
"no compelling reason has been given for questioning the genuineness of these words" p. 56
Good Review - T. W. Manson
https://www.cambridge.org/core/jour...loth-15s-net/A53865C86350316FB4C7012292FD4015
Rudolf Karl Bultmann (1884-1976)
http://en.wikipedia.org/wiki/Rudolf_Bultmann
Gospel of John, 1971 - p. 156 - redaction
https://www.amazon.com/Gospel-John-Rudolf-Karl-Bultmann/dp/0664208932 (1971)
https://www.amazon.com/Gospel-John-Commentary-Johannine-Monograph/dp/1625649037 (2014)
Malcolm Lowe
Who Were the ΙΟΥΔΑΙΟΙ? (1976)
https://www.jstor.org/stable/1560764?seq=1
"Now this is a remarkable case of the exception proving the rule: this verse did not exist in versions of John’s Gospel known to some early authorities, and it has often been regarded as the main obstacle to reconciling the chronology of this gospel with the Synoptics 61). So on the one hand we have an extra reason for questioning the authenticity of this verse, while on the other hand there is reinforcement for the suggestion that for the principal author of John’s Gospel (but not for whoever was responsible for this verse) these phrases had a connotation of Judea." p. 117
p. 117 note 52 mentions a future paper on chronology planned
Gerald L. Borchert
John 1-11 (1996)
https://books.google.com/books?id=H3UfOCQMXYMC&pg=PA160
Excellent commentary below on post 5 - connects with Lant Carpenter and John Pilkington Norris.
Walter J. Cummins
The Acceptable Year of the Lord (2005)
Roy G. Pittman
60 Days That Shook the World: The Last Days of Jesus Christ (2008) - uses KJB
https://books.google.com/books?id=Evg7fEu7fZ8C&pg=PA440
Michael Allen Daise
Ritual Transformation and Johannine Identity (2009)
https://www.sbl-site.org/meetings/Congresses_Abstracts.aspx?MeetingId=15
In this paper I employ Catharine Bell’s discussion of ‘ritual transformation’ to build upon a thesis I have argued elsewhere (Feasts in John [2007]) in dialogue with Adriana Destro and Mauro Pesce (primarily Antropologia delle origini cristiane [1997] and Come nasce una religione [2000]). In that monograph I contended that the Passover at John 6:4 is not to be read as a regular Passover, observed on 14 Nisan, but as a ‘Second Passover’, to be observed on 14 ’Iyyar; and that, in an earlier recension—when John 5 and 6 were inverted—the feasts in John (read as such) unfolded in a liturgical sequence of one year that functioned in service to (rather than in dialectic with) the coming of Jesus’ ‘hour’. (continues)
William L. Peterson
The Genesis of the Gospels
https://books.google.com/books?id=ObwyAQAAQBAJ&pg=PA407
(footnote connects John 6 and John 11, like Lant Carpenter and J. P. Norris)
Worthy Christian Forums
Did Jesus die on the 4000th year?
https://www.worthychristianforums.com/topic/214263-did-jesus-die-on-the-4000th-year/?page=3
Thomas Constable - Expository Notes (b. 1939) DTS
https://www.studylight.org/commentary/john/6-4.html
Textkit Forum -John 6:4 τὸ πάσχα (2018)
https://www.textkit.com/greek-latin-forum/viewtopic.php?t=67974
Barry Hofstetter
TC on classical texts often deals with a very poor manuscript base, and so conjectural emendation becomes much more important. The more manuscripts you have, the less need for conjectural emendation. What we are discussing here concerning John 6:4 is in the realm of sheer speculation. It "doesn't quite fit into the story?" Why would that be? Or could it possibly be that John is organizing his narrative in a way different than a modern reader might expect? This could be more of a genre/literary issue than a text critical one. Hint: the fact that we have "almost the same twice earlier in John" might be a clue that this is not incidental or an addition, but that it's intentional on John's part. So I would suggest that "doesn't quite fit" is a judgment that may not be concordant with the full context and John's careful use of devices to move that narrative forward.
Wieland Willker
http://library.mibckerala.org/lms_frame/eBook/Textual Commentary-John.pdf
Mark Uraine - 2019
http://hewalkswith.us/2019/08/john-64/
Could John 6:4 be a mistake or an addition? (2019)
Rich Pierce
https://www.quora.com/Could-John-6-4-be-a-mistake-or-an-addition
Evidently John identified the nearness of the Passover because of Jesus’ later references to Himself as the Bread of Life (vv. 33, 35, 51), the fulfillment of what the Passover bread typified.
“The people were thinking in terms of blood, flesh, lambs, and unleavened bread. They longed for a new Moses who would deliver them from Roman bondage. .....
“The movement from the miracle to the discourse, from Moses to Jesus (vv. 32-5, cf. i. 17), and, above all, from bread to flesh, is almost unintelligible unless the reference in v. 4 to the Passover picks up i. 29, 36, anticipates xix. 36 (Exod. xii. 46; Num. ix. 12), and governs the whole narrative.”
The Passover was an intensely nationalistic celebration in Israel. This accounts for the extreme zeal that many of the Jews demonstrated when they sought to draft Jesus as their political deliverer (v. 15). (continues
Jan Krans
https://ntvmr.uni-muenster.de/nt-conjectures
https://ntvmr.uni-muenster.de/nt-conjectures?conjID=cj10624
Pearce
Vossius
(place pic in separately)
Nehemia Gordon and Michael Rood and John
https://www.nehemiaswall.com/john-6-4-new-testament-part-1
https://www.nehemiaswall.com/john-6-4-new-testament-part-2
https://www.nehemiaswall.com/john-6-4-new-testament-part-3
Tim Hegg
https://torahresource.com/john-64-considered-spurious-insertion-johns-gospel/ - Jan, 2014
https://tr-pdf.s3-us-west-2.amazona...ed-a-spurious-insertion-into-johns-gospel.pdf
Miles R. Jones
Response to Tim Hegg’s critique of Michael Rood’s Chronological Gospels (2018)
https://kingdom4jesus.files.wordpress.com/2018/06/final-response-to-tim-hegg.pdf
Judith Hannah
https://textualwarfare.blogspot.com/
https://aramaicjudaizers.blogspot.com/
https://goingdeeperwithchrist.blogspot.com/
disputes Michael Rood material, including some ms. issues
Facebook - Nehemia Gordon
Steven Avery
While Eusebius could influence the Greek copies to an extent, other languages like Latin, Syriac and Coptic would have been untouched by the Eusebius action.
Can find various additional comments here:
And
Ludolph of Saxony
Thomas Cajetan
WIP
============
Ludolph of Saxony - (c. 1295 – 1378)
https://en.wikipedia.org/wiki/Ludolph_of_Saxony
Vita Christi
https://en.wikipedia.org/wiki/Vita_Christi
The Life of Jesus Christ: Part One, Volume 1, Chapters 1–40
https://books.google.com/books?id=4m1VDwAAQBAJ
mentioned in John Pilkington Norris
=============================
Thomas Cajetan (1469-1534)
http://en.wikipedia.org/wiki/Thomas_Cajetan
mentioned in John Pilkington Norris
=============================
Gerardus Joannes Vossius (1577-1649)
https://en.wikipedia.org/wiki/Gerardus_Vossius
one year was a view in his age (not his position though)
De annis Christi dissertatio secunda - Amsterdam 1643 - p. 66 maybe 0r 52-53 per Jan Krans
https://books.google.com/books?id=0sgrIbej6-0C&pg=PA84 (1701 p. 84)
translate Latin to see how common and be sure of his position
Jan Krans
"Vossius argues against the conjecture, and does not mention whose idea it is. It may be his own, but rejected immediately as well."
Later Vossius is often mentioned as favoring an emendation, as in the Christian Examiner.
=============================
John Lightfoot (1602-1675)
https://books.google.com/books?id=LHlPAAAAcAAJ&pg=PA289
explains the Hebraic timing of passover was night
Isaac Newton (1643-1727)
Observations Upon the Prophecies of Daniel and the Apocalypse of St. John (1733)
https://books.google.com/books?id=QjxVAAAAcAAJ&pg=PA155
https://deeptruths.com/wp/observations-upon-the-prophecies-of-daniel-by-isaac-newton/
the winter being now past; and he healed their sick, and in the desert fed them to the number of five thousand men, besides women and children, with only five loaves and two fishes, Matth. xiv. Luke ix. at the doing of which miracle the Passover of the Jews was nigh, John vi. 4. But Jesus went not up to this feast; but after these things walked in Galilee, because the Jews at the Passover before had taken counsel to destroy him, and still sought to kill him, John vii. i.
John Ernest Ernst Grabe - (1666 – 1711)
referenced by Joseph Priestley
Johann Christoph Wolf (see Jan Krans)
(1725 Curae p. 855)
Jan Krans - says he is contra conjecture
"Wolf knows the conjecture from Vossius. He refers to Vossius’ Opera 6. Tractatus theologici (Amsterdam: Blaeu, 1701), p. 84a."
William Whiston (1667-1752)
http://en.wikipedia.org/wiki/William_Whiston
Six dissertations: The testimonies of Josephus ... vindicated. The copy of the Old Testament made use of by Josephus .... A reply to Dr. Sykes's Defence .... The chronology of the sacred Scriptures .... Remarks on Sir Isaac Newton's Observations .... A demonstration that our Saviour's ministry continued at least four years ..., Volume 6 (1734)
https://books.google.com/books?id=ZCs3AAAAMAAJ&pg=PA156
Jan Krans quoting Mann says he objects to a point of Vossius
(This is Jesus walking 1,000 miles, which is a circular argument.)
Nathaniel Lardner (c. 1738)
https://books.google.com/books?id=oP5JAAAAMAAJ&pg=PA457
referenced by Waterford to Priestley
Nicholas Mann
De veris annis D.N. Jesu Christi natali et emortuali dissertationes duæ (1742)
https://books.google.com/books?id=FgHzxlERQrsC&pg=PA173
check this 1733 book
https://www.google.com/books/editio...f_the_birth_and_of_th/OqnPifeDIrsC?hl=en&gbpv
Jan Krans - "Mann refers to Vossius"
Mann de Veris Annis Christi Natali et Emortuali. Dissert. 2 a, cap 2o;
Michaelis and Lant Carpenter and Horne has Mann as -
"True Years of the birth and death of Christ" 1733 London p. 161 part of p. 145-165 - p. 166-177 chronological synopsis of the 4 gospels
William Bowyer (1699-1777)
http://en.wikipedia.org/wiki/William_Bowyer_(printer)
Critical conjectures ... on the New Testament (1742)
https://books.google.com/books?id=FgHzxlERQrsC&pg=PA173
(Bowyer in 1742 mentions Mann)
Jan Krans
"Bowyer presents the conjecture as made by Vossius. As he reacts to an objection made by Whiston, it seems he is in favour of the conjecture."
John Gill
(Luke 13:7)
Zachary Pearce
Commentary, with Notes, on the Four Evangelists, and the Acts (1777)
https://books.google.com/books?id=13JaAAAAYAAJ&pg=PA499
Jan Krans
"Pearce agrees on the problem, but prefers to omit the entire verse (see cj10781, also for the citation)."
=======================
Joseph Priestley (1733-1804)
http://en.wikipedia.org/wiki/Joseph_Priestley
A Harmony of the Evangelists in Greek: To which are Prefixed Critical (1777)
https://books.google.com/books?id=4n7G1Z6BRikC&pg=PA44
Jan Krans
"In the dissertations, not in the Greek text. For Mann see s13747. " (check this in Jan Krans)
Priestley has correspondence with the bishop of Waterford - mentioned by Willan.
Jan Krans
"Joseph Priestley, Two Letters to Dr. Newcome, Bishop of Waterford, on the Duration of Our Saviour’s Ministry (Birmingham: Pearson and Rollason, 1780)"
Section IV
Of the interpolation of the word passover in John vi. 4.
https://books.google.com/books?id=5iAUAAAAQAAJ&pg=PA57
p. 57-70
=======================
William Newcome (1729 –1800)
https://en.wikipedia.org/wiki/William_Newcome
The Duration of Our Lord's Ministry Particularly Considered; in Reply to a Letter from Dr. Priestley on that Subject, Prefixed to His English Harmony of the Evangelists (1780)
https://books.google.com/books?id=LSNhAAAAcAAJ&pg=PA116
=======================
Monthly Review
https://books.google.com/books?id=5-zPAAAAMAAJ&pg=PA80
Review of A Harmony of the Evangelists in English
Generally sympathetic to Priestley mangling the Bible, p. 84 an important correction of Priestley regarding Mann (not) referencing Justin Martyr.
Other Monthly Review articles are mentioned in Robert E. Schofield and:
Thomas Horne
https://books.google.com/books?id=yjMHAAAAQAAJ&pg=RA2-PA144
=======================
Robert E. Schofield (1923-2011) on Joseph Priestley
The Enlightened Joseph Priestley: A Study of His Life and Work from 1773 to 1804 (2010)
https://books.google.com/books?id=qL9K2e4KIvsC&pg=PA30
An interesting history of Priestley on the length of ministry and John 6:4 and his correspondence with Newcome. The harmony project starts on p. 29 and the John 6:4 and Newcome correspondence starts on p. 35.
"he studied the Greek text of the New Testament and decided to print the Greek Gospels, rearranged to harmonize them (i.e., to bring them
into the same chronological order), and prefixed by the rewritten dissertations from his Theological Repository papers of 1770 respecting Nicholas Mann’s harmony of the Gospels. ...."
"Within a year of the publication of Priestley’s Greek Harmony, William Newcome published a Greek harmony. He disagreed with Priestley’s arguments and defended those for a three-and-one-half-year ministry. Priestley responded with a letter included in his English Harmony, to which Newcome replied. Priestley answered with another letter, reprinted with the first, in Two Letters to Dr. Newcome. Newcome rejoined, and Priestley replied in a Third Letter to Dr. Newcome, ending the debate with an extract from Newcomces letter of 19 April 1782, declaring that, each having had his full say, no point remained for continuing the discussion.23" ... There was, however, one singularity in this debate. It remained friendly throughout. There were no charges and countercharges between Trinitarian and Unitarian, no claims that one was an idolator and the other an atheist, no claim of churchly oppression or of willed destruction of the state. It was, as Priestley wrote, a contest for truth, not victory (38), and demonstrated that Priestley could, when addressed with respect and candor, respond in kind. Attending sufficiently to the great truths of religion, “we shall all love as brethren notwithstanding all lesser differences” (Two Letters, 129).24
23. Joseph Priestley, Two Letters to Dr. Newcome, Bishop of Waterford. On the Duration of our Saviour's Ministry (Birmingham: J. Johnson, 1780); A Third Letter to Dr. Newcome, Bishop of Waterford, on the Duration of our Saviour's Ministry (Birmingham: J. Johnson, 1781).
24. On 23 May 1782, Newcome wrote Priestley about their friendly controversy and added, “I was often struck with the learning, ingenuity, and liberal spirit of my antagonist, and ... considered him as a diligent investigator and sincere lover of truth.” As late as 1794, when Priestley was on the point of leaving England for the United States, he sent Newcomc a copy of his sermons on the evidences of Revelation as a mark of esteem; sec W. 2C:12ln.
=======================
Herbert Marsh (1757-1839)
http://en.wikipedia.org/wiki/Herbert_Marsh
Introduction 3.2 (11801), pp. 61–62 (1801)
Jan Krans
"Marsh acknowledges the difficulty, but prefers Pearce’s conjecture (cj10781), if a conjecture is allowed (see s27852, also for the citation)."
Marsh's Michaelis, Vol. III, Part II. p. 63; - so this is
Johann David Michaelis - German translated to English by Marsh - wait the notes are by Marsh
Introduction to the New Testament, Volume 3
https://books.google.com/books?id=KrVNAQAAMAAJ&pg=RA1-PA61
"G. J. Vossius, and Mr. Mann are of opinion that the word pascha is an interpolation: and I think that the whole verse is so, because in ch. v. i. mention is made of a feast, (probably the feast of Pentecost), and in ch. vii. a. of the feast of tabernacles, between which two no feasts appointed by the law of Moses intervened."
Looking ahead, he pushes back on his own view later on p. 76:
"I will only obferve, that, as far as I am able to judge, the Gospel of St. John prefents almolt insuperable obstacles to the opinion of those. who confine Christ’s ministry to one year: for in order to effect this purpose, it is nccessary to make omssions and tranfpositions in St. John’s Gospel, which are not warranted a priori by the laws of criticism, but are attempted merely to support a previously affirmed hypothesis."
Continues with length of ministry and ECW. p. 62-65
Shows chronology difference of Mann and Priestley - p. 66
1779 - Korner
1796 - Hanlein
John Pope (1743-1802)
Observations on the Miraculous Conception and the testimonies of Ignatius (1792)
https://books.google.com/books?id=suhiAAAAcAAJ&pg=PA323#
Enrico Sanclemente
Griesbach (1796) - NTG 1 (21796), p. 455
mention
Andrews Norton (1812) -- includes Lant Carpenter
https://books.google.com/books?id=6IgAAAAAYAAJ&pg=PA436
An objection thought by many to be entirely decisive against our opinion must first however be noticed* It is drawn from the express mention of a passover in John, vi. 4, a passover which is clearly distinct from the first, because a feast mentioned John v. 1. intervenes, and cannot, say the objectors, mean the last, because a feast of Tabernacles and a feast of Dedication are mentioned between the sixth chapter and the eleventh, in which last the history of the last passover is given. With those who adopt our own opinion, as to the mode in which St. John’s gospel is written, this objection is of no weight, as we have concluded that the passover here alluded to must be the last. Mann,and after him Dr. Priestley, endeavoured to remove the difficulty by placing the sixth chapter before the fifth, (which transposition they supported by very plausible arguments,) and expunging the word passover in the fourth verse of the sixth chapter, and supposing the feast referred to, to be the same mentioned in chap. v. 1. which they thought to be the feast of Pentecost. The omission of this word was also thought necessary by G. J. Vossius. They considered it as an exposition of the verse, at first written in the margin by some scribe, and afterwards introduced into the text. Could this alteration of the text be supported, and the transposition also he admitted as a correction of the error of a copyist, the objection would indeed be removed, even from the minds of those who adhere to the arrangement of John. Bishop Pierce would avoid the necessity of the transposition, by supposing the whole verse vi. 4. to be an interpolation.* But to both these propositions for altering the sacred text we make but one reply, with which every friend to its purity must be satisfied; which is, that they are supported by no authority of manuscripts, versions, or quotations by the fathers. A transposition of any portion of the narrative is not so objectionable, therefore we were much better pleased with the new and ingenious solution proposed by Dr. Carpenter. He considers the passover referred to, to be the last, and proposes to place the whole of the sixth chapter, except the two first verses, between the fifty-fourth and fifty-fifth verses of the eleventh chapter. If a transposition must be made, we admit this to be the best, and if the narrative of John is to be made orderly, it is necessary. But we confess we look upon the attempt as hopeless, for if John himself intended to write in strict chronological order, that order is now lost; if he did not, we may ascertain the relative places of the events, (which indeed is quite sufficient for harmonists,) but we cannot produce perfect continuity of relation. Thus, although we believe Dr. Carpenter to be correct, as to the place he assigns for the feeding of the five thousand, yet we perceive an unnatural repetition when we connect the first and second verses of the sixth chapter with the beginning of the seventh.* This however is of little consequence, as we have before observed, as to the making of an harmony.
Having then removed this principal, and almost solitary objection to Dr. Carpenter’s hypothesis of the duration of the ministry, the same hypothesis which those Christians who lived nearest the time of our Saviour adopted, and which in mod-ern times Mann revived, and Priestley more fully defended, we proceed to mention some of the arguments in its favor.
• •• There does not seem to be any reason for the Evangelist’s inserting this verse, nothing in the chapter having any relation to the feast of the
passover, or to any other of the Jewish feasts. G. J. Vossius, and W.Mann, (in De Anno Emortuali Christi, p. 173,) are of opinion that the word irmr&t, fpattover,J is an interpolation; and I think that the whole verse is so; because in chap. v. 1. mention is made of a feast, (probably the feast of Pentecost,) and in chap. vii 2. of the feast of Tabernacles, between which two no feast appointed by the law of Moses intervened. It does not appear from the Evangelists’ account, that Jesus was present at the feast of the Passover here mentioned; and yet it seems probable that be who fulfilled all righteousness would not have been absent from a feast of die Passover, which, (as is here said,) was Uien nigh at hand.’* See Bishop Pierce’s Comment, in loco.
Thomas Horne
An Introduction to the Critical Study and Knowledge of the Holy Scriptures, Volume 2
https://books.google.com/books?id=Tuc8AAAAcAAJ&pg=PA495 (1825 edition, check later)
"not warranted by the laws of criticism" words from Michaelis"
has details about Michaelis Chronology commented on by Marsh -
Arthur Clarke - Thomas Bowles - C. Benson 2.5 years - Gilpin - Townsend - Newcome - Macknight - Doddridge
Lant Carpenter (1831) and John Gorham Palfry
Harmony of the Gospels, on the Plan Proposed
https://archive.org/details/harmonyofgospels00carp/page/n9/mode/2up
Preface
To reconcile John vi. 4, with that opinion of Christian antiquity, which included hut two Passovers in the ministry, different methods have been proposed. Dr. Priestley thought the
https://4gospels.info/lant-carpenter-harmony-gospels-preface.htm
Harmony of the Gospels, on the Plan Proposed
https://books.google.com/books?id=3i1MAAAAYAAJ&pg=PR3
Preface of Lant Carpenter and John Gorham Palfrey
Christian Examiner (1831) review of Lant Carpenter - Harmony of the Gospels
https://books.google.com/books?id=BBMZAAAAYAAJ&pg=PA358
On p. 377-381 is John 6:4
He says that Irenaeus
"Even Irenaeus, who professes to enumerate ail the Passovers mentioned in the Gospels, to extend the ministry of our Saviour to as great a duration as possible, has taken no notice of a Passover in John vi. 4, while he strongly insists upon the feast mentioned in John v. 1, which is nowhere said to have been a Passover, and probably was not." - and continues on that point.
interpolation - "an unauthorized alteration of the text" p. 378
Priestley's chronology is "improbable" (note above that it is different from Mann.)
Very good summary of Carpenter on p. 378,
Generally favorable, with a concern for the distance travelled in one period.
=====
Arthur William Trollope (1798-1863)
http://books.google.com/books?id=HBVbAAAAIAAJ&pg=PA1169
Analecta Theologica: A Digested and Arranged Compendium of the Most Approved Commentaries on the New Testament, Volume 2 (1835)
https://books.google.com/books?id=FV6aYLB_QiUC&pg=PA25
Good information
Johann Gottfried Eichhorn (1810) - mentioned in Bakhuyzen
Jan Krans
Einleitung in das Neue Testament. Zweyter Band (Leipzig: Weidmannsche Buchhandlung, 1810) [b2090]
Einleitung in das Neue Testament 2 (1810), p. 127 - footnote B
General Repository (1812)
https://books.google.com/books?id=6IgAAAAAYAAJ&pg=PA435
the arrangement of John. Bishop Pierce would avoid the necessity of the transposition, by supposing the whole verse vi. 4.to be an interpolation.* But to both these propositions for al-
Georg Christian Knapp (1813)
https://books.google.com/books?id=AsI7AAAAcAAJ&pg=PA645
Jan Krans
Knapp, “Sylloge” (1813), p. 770
Christian Examiner and General Review (1824)
https://books.google.com/books?id=dX8QAAAAYAAJ&pg=PA418
Jan Krans
Notes on the Bible p. 418-419 (should be 418-420, the 3rd page is important)
See below, Lyman Beecher asks if this is by one of the editors James Walker
Favorable to Lant Carpenter.
Wait, it is
Henry Ware (1794-1843)
http://en.wikipedia.org/wiki/Henry_Ware,_Jr.
who is the author (which makes more sense.)
https://archive.org/details/cu31924092475254/page/n57/mode/1up?q=Henry+Ware
Lyman Beecher to Dr. Wisner, relates to 1824 Notes on the Bible in the Christian Examiner - maybe by Rev. James. Walker
Autobiography, Correspondence, Etc., of Lyman Beecher, D.D. (1865)
https://books.google.com/books?id=tvUB3wkN7hYC&pg=PA19
Correspondence of Lyman Beecher
Henry Browne
https://books.google.com/books?id=o_liAAAAcAAJ&pg=PA85
John Pilkington Norris (1823-1891)
https://en.wikipedia.org/wiki/John_Norris_(priest)
Journal of Philology -(1870)
On the Chronology of St John V. and VI -
https://books.google.com/books?id=3K5MAAAAcAAJ&pg=PA107
Similar to Lant Carpenter
Jan Hendrik Adolf Michelsen (1879)
Submission to “Prijsvraag G 94: een verhandeling over de toepassing van de conjecturaal-kritiek op den tekst van de schriften des Nieuwen Testaments (1877)”, ATS 1258 (Archief Teylers Stichting, Haarlem) (1879) [b2474]
Jan Krans
"Michelsen only mentions Mann " - contra emendation
Willem Hendrik van de Sande Bakhuyzen (1880)
Over de toepassing van de conjecturaal-kritiek op den tekst des Nieuwen Testaments (VRNGG n.s. 9.2; Haarlem: Bohn, 1880) [b1048]
Jan Krans:
Van de Sande Bakhuyzen gives his own conjecture (cj10781; earlier already proposed by Pearce and Eichhorn [s12356]; see there [s11233] for the citation).
Westcott-Hort
New Testsament in the Original Greek
https://books.google.com/books?id=Mv82AAAAMAAJ&pg=RA2-PA77
Jan Krans:
Hort has a very long note; in the conclusion, cited here, he refers to Vossius; also to Lipsius and E. Abbott.
For Mann see s13747.
The opinion that τὸ πάσχα should be omitted would seem to belong to both editors (see p. 77b).
0 - mentions in Hort
John William Burgon (1813-1888)
http://en.wikipedia.org/wiki/John_William_Burgon
Revision Revised - 3rd part is:
“New Testament Revision. Westcott and Hort’s New Textual Theory,” QR 153 (1882): pp. 309–377 [b3291]
https://www.ccel.org/ccel/burgon/revision_revised.vii.html
https://books.google.com/books?id=7TPyDwAAQBAJ&pg=PA224
(b) Another specimen of conjectural extravagance occurs at S. John vi. 4, where Dr. Hort labours to throw suspicion on the Passover (τὸ πάσχα),—in defiance of every known Manuscript,—every known Version,—and every Father who quotes or recognizes the place.790 We find nine columns devoted to his vindication of this weak imagination; although so partial are his Notes, that countless various Readings of great interest and importance are left wholly undiscussed. Nay, sometimes entire Epistles are dismissed with a single weak annotation (e.g. 1 and 2 Thessalonians),—or with none, as in the case of the Epistle to the Philippians.
Ezra Abbot - (1819-1884) mentioned in Hort
http://en.wikipedia.org/wiki/Ezra_Abbot
Special post below using:
The Authorship of the Fourth Gospel: And Other Critical Essay (1888)
https://books.google.com/books?id=MZcRAAAAYAAJ&pg=PA74
https://archive.org/details/authorshipoffour00abbo/page/74/mode/2up
Hermann Von Soden (1852-1914)
http://en.wikipedia.org/wiki/Hermann,_Freiherr_von_Soden
Cheyne's Encyclopaedia Biblica (1899)
https://books.google.com/books?id=nvAVAAAAYAAJ&pg=PA803
"must have had at 6.4 a different text from any known to us"
Arthur Wright (1906)
https://biblicalstudies.org.uk/pdf/e-books/wright-arthur/synopsis-ofthe-gospels_wright.pdf
compares Hort, Eusebius - rejects one year
Zellinger 1906 - gives Vossius ref
https://books.google.com/books?id=-jsUAQAAIAAJ&pg=PA58
Joseph Carter Swaim (1904-1987)
The Historical Character of the Fourth Gospel - (1931) PDF Online
https://www.google.com/url?sa=t&rct...f?sequence=1&usg=AOvVaw1L7z8bYFlTz9Wc4UgpXLWE
p. 157
excellent on giving one-year ministry supports
George Ogg - fantastic resoruce for history of one year and three year minstry beliefs in the early church
The Chronology of the Public Ministry of Jesus (1940)
https://books.google.com/books?id=a41xBAAAQBAJ
"no compelling reason has been given for questioning the genuineness of these words" p. 56
Good Review - T. W. Manson
https://www.cambridge.org/core/jour...loth-15s-net/A53865C86350316FB4C7012292FD4015
Rudolf Karl Bultmann (1884-1976)
http://en.wikipedia.org/wiki/Rudolf_Bultmann
Gospel of John, 1971 - p. 156 - redaction
https://www.amazon.com/Gospel-John-Rudolf-Karl-Bultmann/dp/0664208932 (1971)
https://www.amazon.com/Gospel-John-Commentary-Johannine-Monograph/dp/1625649037 (2014)
Malcolm Lowe
Who Were the ΙΟΥΔΑΙΟΙ? (1976)
https://www.jstor.org/stable/1560764?seq=1
"Now this is a remarkable case of the exception proving the rule: this verse did not exist in versions of John’s Gospel known to some early authorities, and it has often been regarded as the main obstacle to reconciling the chronology of this gospel with the Synoptics 61). So on the one hand we have an extra reason for questioning the authenticity of this verse, while on the other hand there is reinforcement for the suggestion that for the principal author of John’s Gospel (but not for whoever was responsible for this verse) these phrases had a connotation of Judea." p. 117
p. 117 note 52 mentions a future paper on chronology planned
Gerald L. Borchert
John 1-11 (1996)
https://books.google.com/books?id=H3UfOCQMXYMC&pg=PA160
Excellent commentary below on post 5 - connects with Lant Carpenter and John Pilkington Norris.
Walter J. Cummins
The Acceptable Year of the Lord (2005)
Roy G. Pittman
60 Days That Shook the World: The Last Days of Jesus Christ (2008) - uses KJB
https://books.google.com/books?id=Evg7fEu7fZ8C&pg=PA440
Someone could ask, “Why would a one-year ministry be more valid than a three and one-half year ministry?” The answer is quite simple when it is understood that Jesus Christ was (and is) the Lamb of God, meaning the Passover lamb. According to Exodus 12 (previously indicated in the study), the Passover lamb had to be a lamb of the first year, meaning it had to be a lamb that had not yet reached one full year of life. For Jesus Christ to have fulfilled being the Passover lamb, it plainly and significantly meant that some part of his life had to be only one year. As Jesus was 29 years old when he began the ministry given to him by God, his age could not have been the reference to the one year requirement of the Passover lamb. So what was? It could only have been the time of his earthly ministry which is clearly evidenced in the Gospel of John from the 15 th of Abib, the Passover of AD 26, to the 14th of Abib just three hours before the Passover began when the meal was eaten after sundown on the 15th of Abib, ad 27.
The final piece of the intriguing enigma regarding the one-year ministry of Jesus Christ is found in the Gospel of Luke. ... Of the scriptures Jesus read in Nazareth that Sabbath, the most significant to understanding his one-year ministry is from Isaiah 61:2 as quoted by Luke in 4:19. When Jesus quoted that he had come to “preach [‘proclaim” in Isaiah 61:2 ] the acceptable year of the i.ord,” he was not making just an idle or flippant statement, he was indicating to those present and to those of future generations who would read and live according to his words, that he was fulfilling that prophecy by Isaiah that day in those people’s hearing. But what was so significant in understanding a one-year ministry? When Jesus stated he came to “preach the acceptable year of the LORD,” he stated the prophecy exactly as a “YEAR” of the LORD, not three and one-half acceptable years of the lord! Jesus himself identified his ministry was only one year long by indicating he was fulfilling the prophecy from Isaiah.
Michael Allen Daise
Ritual Transformation and Johannine Identity (2009)
https://www.sbl-site.org/meetings/Congresses_Abstracts.aspx?MeetingId=15
In this paper I employ Catharine Bell’s discussion of ‘ritual transformation’ to build upon a thesis I have argued elsewhere (Feasts in John [2007]) in dialogue with Adriana Destro and Mauro Pesce (primarily Antropologia delle origini cristiane [1997] and Come nasce una religione [2000]). In that monograph I contended that the Passover at John 6:4 is not to be read as a regular Passover, observed on 14 Nisan, but as a ‘Second Passover’, to be observed on 14 ’Iyyar; and that, in an earlier recension—when John 5 and 6 were inverted—the feasts in John (read as such) unfolded in a liturgical sequence of one year that functioned in service to (rather than in dialectic with) the coming of Jesus’ ‘hour’. (continues)
William L. Peterson
The Genesis of the Gospels
https://books.google.com/books?id=ObwyAQAAQBAJ&pg=PA407
(footnote connects John 6 and John 11, like Lant Carpenter and J. P. Norris)
Worthy Christian Forums
Did Jesus die on the 4000th year?
https://www.worthychristianforums.com/topic/214263-did-jesus-die-on-the-4000th-year/?page=3
However, the reason John 6:4 is there is simply because it was added into the texts during the early history of the New Testament and for which there exists physical evidence; A thirteenth century manuscript called Minuscule 472 housed in the Lambeth Palace library in London, has an editor’s mark next to John 6:4 indicating that there were other manuscripts that had this verse missing from them but the scribe had decided to add the verse anyway, as they also had a manuscript that included John 6:4 which was considered either older or more reliable. This manuscript is not alone, a second (fourteenth century) manuscript called Minuscule 1634, housed at Great Lavra Monastery on Mount Athos, in Greece, also has a similar editor’s note made next to verse John 6:4, indicating that other manuscripts in the copyists possession were missing John 6:4. ... others continued to try and argue the case back for the one year ministry, such as Sulpicius Sererus (sic Severus) who died in 410 AD. In his work ‘Historia Sacra’ he stated Jesus’ ministry was one year in length and that He was 31 years old at His crucifixion.
Thomas Constable - Expository Notes (b. 1939) DTS
https://www.studylight.org/commentary/john/6-4.html
Evidently John identified the nearness of the Passover because of Jesus’ later references to Himself as the Bread of Life (vv. 33, 35, 51), the fulfillment of what the Passover bread typified.
“The people were thinking in terms of blood, flesh, lambs, and unleavened bread. They longed for a new Moses who would deliver them from Roman bondage. [Note: Blum, p293.] "
Textkit Forum -John 6:4 τὸ πάσχα (2018)
https://www.textkit.com/greek-latin-forum/viewtopic.php?t=67974
Barry Hofstetter
TC on classical texts often deals with a very poor manuscript base, and so conjectural emendation becomes much more important. The more manuscripts you have, the less need for conjectural emendation. What we are discussing here concerning John 6:4 is in the realm of sheer speculation. It "doesn't quite fit into the story?" Why would that be? Or could it possibly be that John is organizing his narrative in a way different than a modern reader might expect? This could be more of a genre/literary issue than a text critical one. Hint: the fact that we have "almost the same twice earlier in John" might be a clue that this is not incidental or an addition, but that it's intentional on John's part. So I would suggest that "doesn't quite fit" is a judgment that may not be concordant with the full context and John's careful use of devices to move that narrative forward.
Wieland Willker
http://library.mibckerala.org/lms_frame/eBook/Textual Commentary-John.pdf
Mark Uraine - 2019
http://hewalkswith.us/2019/08/john-64/
Could John 6:4 be a mistake or an addition? (2019)
Rich Pierce
https://www.quora.com/Could-John-6-4-be-a-mistake-or-an-addition
Evidently John identified the nearness of the Passover because of Jesus’ later references to Himself as the Bread of Life (vv. 33, 35, 51), the fulfillment of what the Passover bread typified.
“The people were thinking in terms of blood, flesh, lambs, and unleavened bread. They longed for a new Moses who would deliver them from Roman bondage. .....
“The movement from the miracle to the discourse, from Moses to Jesus (vv. 32-5, cf. i. 17), and, above all, from bread to flesh, is almost unintelligible unless the reference in v. 4 to the Passover picks up i. 29, 36, anticipates xix. 36 (Exod. xii. 46; Num. ix. 12), and governs the whole narrative.”
The Passover was an intensely nationalistic celebration in Israel. This accounts for the extreme zeal that many of the Jews demonstrated when they sought to draft Jesus as their political deliverer (v. 15). (continues
Jan Krans
https://ntvmr.uni-muenster.de/nt-conjectures
https://ntvmr.uni-muenster.de/nt-conjectures?conjID=cj10624
Pearce
Vossius
(place pic in separately)
Nehemia Gordon and Michael Rood and John
https://www.nehemiaswall.com/john-6-4-new-testament-part-1
https://www.nehemiaswall.com/john-6-4-new-testament-part-2
https://www.nehemiaswall.com/john-6-4-new-testament-part-3
Tim Hegg
https://torahresource.com/john-64-considered-spurious-insertion-johns-gospel/ - Jan, 2014
https://tr-pdf.s3-us-west-2.amazona...ed-a-spurious-insertion-into-johns-gospel.pdf
Miles R. Jones
Response to Tim Hegg’s critique of Michael Rood’s Chronological Gospels (2018)
https://kingdom4jesus.files.wordpress.com/2018/06/final-response-to-tim-hegg.pdf
Judith Hannah
https://textualwarfare.blogspot.com/
https://aramaicjudaizers.blogspot.com/
https://goingdeeperwithchrist.blogspot.com/
disputes Michael Rood material, including some ms. issues
Facebook - Nehemia Gordon
Steven Avery
While Eusebius could influence the Greek copies to an extent, other languages like Latin, Syriac and Coptic would have been untouched by the Eusebius action.
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