Freethought & Rationalism Archive

stephan huller · 04-25-2013, 07:51 AM

I am very interested in this because of Tertullian's citation of Luke 18:18 as praeceptor optime. Is there any sense of what Luke meant by ἐπιστάτα - 'master,' 'commander,' 'teacher'? Why it was chosen (i.e. it is not found as a title of God? Any information would be appreciated.

Jeffrey Gibson · 04-25-2013, 08:52 AM

Quote:

Originally Posted by stephan huller

I am very interested in this because of Tertullian's citation of Luke 18:18 as praeceptor optime. Is there any sense of what Luke meant by ἐπιστάτα - 'master,' 'commander,' 'teacher'? Why it was chosen (i.e. it is not found as a title of God? Any information would be appreciated.

Do you ever do what even the most amateurs of amateurs do when they have questions of this sort and consult critical commentaries on Luke (Fitzmyer, Nolland, Marshall, Bovon, Schurmann, Schmittals) , let alone BDAG or TDNT and the standard data bases on NT studies like New Testament Abstracts? Do you even know of the commentaries?

Quote:

ἐπιστάτης, ου, ὁ (Hom.+; used for var. officials in lit., inscr., pap., LXX; Jos.,C. Ap. 2, 177) in Lk six times in the voc. ἐπιστάτα as a title addressed to Jesus, nearly always by the disciples (the synopt. parallels have διδάσκαλε [cf. Ammonius [100 ad] p. 45 Valck. and Philo, Poster. Cai. 54 ἐπ. κ. διδάσκαλοι], κύριε, ῥαββί) master (cf. IG XII 1, 43 ἐπιστάταν τῶν παιδῶν; Inschr. v. Priene 112, 73ff [after 84 bc] ἐ. τῶν ἐφήβων whose task was τὰς ψυχὰς πρὸς ἀρετὴν προάγεσθαι; Rouffiac p. 56f.—Diod. S. 3, 72, 1 Aristaeus the tutor of Dionysus and 3, 73, 4 Olympus the tutor of Zeus are both called ἐπιστάτης; 10, 3, 4 Pherecydes is the ἐπ.=teacher of Pythagoras) Lk 5:5; 8:24, 45; 9:33, 49; 17:13.—OGlombitza, ZNW 49, ’58, 275-8. M-M.*

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ἐπιστάτης* * ἐπιστάτης. Preisigke Fachwörter, 89f.; W. Liebenam, Städteverwaltung im römischen Kaiserreiche (1900), 295; J. Rouffiac, Recherches sur les Caractères du Grec dans le NT d’après les Inscriptions de Priène (1911), 56f. (with bibl.); W. Foerster, Herr ist Jesus (1924), 209 ff.

In the sense of the “master,” this occurs in the NT only in the vocative. It is peculiar to the third Gospel (Lk. 5:5; 8:24, 45; 9:33, 49; 17:13) as a translation of the Heb. Aram. רַבִּי. Except in the last instance, it is used only by the disciples. The transcription ῥαββί used by the other Evangelists is avoided by the Hellenist Luke. He also uses διδάσκαλε and κύριε, but does not seem to feel that they are true equivalents. In Mk. 4:38 and par. we have the three terms διδάσκαλε, κύριε and ἐπιστάτα in the Synoptics. Also instructive are Mk. 9:5 and par., 38 and par. (Mk. ῥαββί or διδάσκαλε, Mt. κύριε and Lk. ἐπιστάτα). In some cases (Mk. 11:3 and par.; Lk. 5:8; Mt. 7:21 and par.?) , מָר or מָרִי, מָרַנָא may be the original of κύριος, but this can hardly be true of ἐπιστάτα. Nor is מוֹרֶה1 a likely original.

In secular Gk. there is a rich and varied usage. ἐπιστάτης means one who watches over herds in Soph. Ai., 27; the driver of an elephant in Polyb., I, 40, 11; an Egyptian task master in Ex. 1:11; 5:14;2 Philo Poster. C., 54; an inspector of public works in Aeschin. Orationes, 3, 14 etc.; 3 Βασ*. 5:16; one of the leaders of an athletic society in BMI, IV, 1, 794, 7; the leader of a temple, IG, I, 32, 18 f.; P. Par., 26, 22; Prinz-Joachim-Ostraka (ed. F. Preisigke and W. Spiegelberg, Schriften der Wissenschaftlichen Gesellschaft in Strassburg, 19 [1914]), 60 ff.; cf. No. 2, 6; 18, 5; a music teacher or the leader of a musical competition in APF, 8 (1927), 73; the president of the Athenian college of prytanes in Aristot. Respublica Atheniensium, 44, 1 (ed. Blass, Thalheim, Oppermann [1928]); a high official in 4 Βασ*. 25:19; P. Ryl., II, 68, 2; 125, 1; 152, 2; a magistrate or the governor of a city in CIG, III, 4149, 4 (Amastris); IG, XII, 3, 320, 7 (Thera, 3rd cent. b.c.); BGU, III, 1006, 6;3 even a protective deity in Soph. Oed. Col., 889. The nearest to Lucan usage is in IG, XII, 1, 43, 22 (Rhodes): ἐπιστάτης τῶν παίδων; Inscr. Priene 112, 73 ff. (1st cent. b.c.): … ἔτι δὲ σφαίρας καὶ ὅπλα καὶ τὸν ἐπιστάτην τὸν τῶν ἐφήβων τοῖς ἐκ φιλολογίας γραμματικόν, διʼ ὧν μὲν τὸ σῶμα βουλόμενος ἄοκνον τυγχάνειν, διʼ ὧν δὲ τὰς ψυχὰς πρὸς ἀρετὴν καὶ πάθος ἀνθρώπινον προάγεσθαι. The title was hardly ever used of heads of philosophical schools.4 We have no knowledge whether or not it was a common form of address.

Oepke

2 In the LXX (12 times) and Σ (3 times) ἐπιστάτης is used for 8 different Heb. words. Obviously the LXX has only very general ideas of the offices concerned.

3 The combination of epistates and strategos is distinctively Parthian: BCH, 57 (1933), 25 ff., esp. 28 ff.; Röm. Mitt. 49 (1934), 197, n. 3.

4 Though cf. Iambl. Vit. Pyth., 21, 99 (ed. A. Nauck [1884]): ἔθος δʼ ἦν τὸν μὲν νεώτατον ἀναγινώσκειν, τὸν δὲ πρεσβύτατον ἐπιστατεῖν ὃ δεῖ ἀναγινώσκειν καὶ ὡς δεῖ (“to decide the matter and form of the lectures”).

Oepke Albrecht Oepke, Leipzig (Vol. 1–5).

Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (2:622-623). Grand Rapids, MI: Eerdmans.

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ἐπιστᾰ́της, ου, ὁ, (ἐφίσταμαι) one who stands near or by: hence, like ἱκέτης, suppliant, οὐ σύ γʼ ἂν .. σῷ ἐπιστάτῃ οὐδʼ ἅλα δοίης Od.17.455.

2. in battle-order, one’s rear-rank man, X.Cyr.3.3.59, 8.1.10, al.

b. also, even numbers in a λόχος, Ascl.Tact.2.3, Arr.Tact.6.6.

II. one who stands or is mounted upon, ἁρμάτων ἐ., of a charioteer, S.El.702, E.Ph.1147; ἐλεφάντων ἐ., of the driver, Plb.1.40.11.

2. one who is set over, chief, commander, A.Th.816(815); ὅπλων Id.Pers.379; ποιμνίων ἐ. S.Aj.27; ἐρετμῶν ἐ. E.Hel.1267; θύματος ἐ. Id.Hec.223; but ταύρων πυρπνόων ζεύγλῃσι mastering them with .., Id.Med.478; ἐνόπτρων καὶ μύρων, of the Trojans, Id.Or.1112; ἐ. Κολωνοῦ, of a tutelary god, S.OC889; [καιρὸς] ἀνδράσιν μέγιστος ἔργου παντός ἐστʼ ἐ. Id.El.76; also in Prose, ἐ. γενέσθαι τῶν λόγων ἴσους καὶ κοινούς judges, And.4.7; ποίας ἐργασίας ἐ.; Answ. ἐ. τοῦ ποιῆσαι δεινὸν λέγειν (where it = ἐπιστήμων) Pl.Prt.312d; πραγμάτων Isoc.4.121; ἐπιστάτσι ἄθλων stewards of games, Pl.Lg.949a, cf. X.Lac.8.4; of a pilot, Id.Oec.21.3; supervisor of training, Pl.R.412a, X.Mem.3.5.18 (pl.); ἐ. τῶν παίδων IG12(1).43 (Rhodes); τῶν ἐφήβων Inscr.Prien.112.73 (i b.c.): voc. ἐπιστάτα, = Rabbi, Ev.Luc.5.5, al.

III. president of a board or assembly: at Athens, ἐ. τῶν πρυτάνεων chairman of βουλή and ἐκκλησία in cent. v, Arist.Ath.44.1, later, keeper of Treasury or Archives, IG3.841, etc.; ἐ. τῶν προέδρων chairman of βουλή and ἐκκλησία from cent. iv, Aeschin.3.39, D.22.9, etc.; ἐ. ὁ ἐκ τῶν προέδρων IG22.204.31 (iv b.c.); in other Greek states, ib.12(1).731 (Rhodes), 12(7).515.116, 125 (Amorgos), etc.; ἐ. τῶν νομοθετῶν ib.22.222; τῶν δικα[στῶν] LW1539 (Erythrae).

2. overseer, superintendent, in charge of any public building or works, τοῦ νεὼ τοῦ ἐν πόλει, i.e. of the temple of Athena Polias, IG12.372; ἱεροῦ UPZ42.22 (ii b.c.); ἐ. τῶν ἔργων clerk of the works, D.18.114, LxxEx.1.11 (pl.); τῶν δημοσίων ἔργων Aeschin.3.14; τοῦ ναυτικοῦ ib.222; τῆς Ἀκαδημείας Hyp.Dem.Fr.7; τοῦ Μουσείου OGI104.4 (ii b.c.); τῶν κοπρώνων D.25.49.

3. governor, administrator, τῆς πόλεως OGI254.3 (Babylon, ii b.c.), cf. IG12(3).320.7 (Thera, iii b.c.), OGI479.7 (Dorylaeum, ii a.d.); κώμης local magistrate, Arch.Pap.4.38.

4. = προστάτης, Lat. patronus, IG14.1317.

IV. in Ar.Av.437, = χυτρόπους, Ar.Byz.ap.Eust.1827.45; other explanations, ibid., cf. Sch.Ar. l.c.: τοὐπιστάτου is fr. ἐπίστατος, = πυρίστατος, Anon.ap.Eust.1827.56: dub.sens. in BpW1892.514; cf. ἐπίστατον.

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Luke 5.5.

Exegesis epistata (always in the vocative and, except in 17.13, only used by the disciples) ‘master!’ Several commentators think that epistata carries a note of special authority, but as shown by the parallels quoted in Moulton-Milligan the emphasis is rather on an intimate, though respectful, relationship than on authority.

Reiling, J., & Swellengrebel, J. L. (1993], c1971). A handbook on the Gospel of Luke. Originally published: A translator's handbook on the Gospel of Luke, 1971. UBS handbook series; Helps for translators (228). New York: United Bible Societies.

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5. Ἐπιστάτα Lk. alone uses ἐπιστάτης (8:24, 45, 9:33, 49, 17:13), and always in addresses to Christ. He never uses Παββεί, which is common in the other Gospels, esp. in Jn., but would no be so intelligible to Gentiles. The two words are not synonymous, ἐπιστάτης implying authority of any kind, and not merely that of a teacher. Here it is used of one who has a right to give orders. Plummer, A. (1896). A critical and exegetical commentary on the Gospel According to S. Luke (143). London: T&T Clark International.

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(5) Simon addresses Jesus as ἐπιστάτης (8:24, diff. Mk. 4:38, διδάσκαλος; 8:45, diff. Mk. 5:31 (no equivalent); 9:33, diff. Mk. 9:5, ῥαββί; 9:49, diff. Mk. 9:38 διδάσκαλος; 17:13**). This word is used only by disciples or near-disciples. It replaces ῥαββί, which Luke avoids completely, and appears to be an equivalent for it (SB II, 157; A. Oepke, TDNT II, 622f.; cf. O. Glombitza, ‘Die Titel διδάσκαλος und ἐπιστάτης für Jesus bei Lukas’, ZNW 49, 1958, 275-278). It also replaces διδάσκαλος, which Luke allows to stand on the lips of non-disciples (7:40 note). While the use in Marcan sections is redactional, this does not mean that Luke has introduced it here and 17:13 without some basis in his sources. Here too it may reflect an original ῥαββί. Dietrich, 38-43, holds that it is used in the context of a group placing itself under a master, and thinks that it reflects a communal consciousness on the part of the disciples — but this would be due to Luke’s assessment of their consciousness rather than to primitive source material. In any case, the word signifies an attitude of obedience, which is heightened by the fact that despite a fruitless and wearisome night’s fishing trip Simon is prepared to lower the nets. κοπιάω is ‘to toil wearisomely’ (12:27*; Acts 20:35). διά with genitive is used of a period of time. ἐπί has the sense ‘on the strength of’ (cf. Stuhlmueller, 133). The paradox would be heightened for readers who knew that fishing in deep water was unlikely to produce a good catch during daytime. ** All the occurrences of the word in the NT are cited.

SB H. L. Strack und P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch, München, 19563

TDNT G. Kittel and G. Friedrich (ed.), Theological Dictionary of the New Testament (translated by G. W. Bromiley), Grand Rapids, 1964-76

ZNW Zeitschrift für die Neutestamentliche Wissenschaft

* All the occurrences of the word in Lk. are listed (in some cases, all the occurrences in Acts are similarly noted).

Marshall, I. H. (1978). The Gospel of Luke : A commentary on the Greek text. Includes indexes. The New international Greek testament commentary (203). Exeter [Eng.: Paternoster Press.

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5 ἐπιστάτα, “master,” may be from Luke (cf. 8:24, 45; 9:33, 49; 17:13). He often prefers it to the other synoptists’ διδάσκαλε, “teacher,” or ραββί, “Rabbi,” in the cases where Jesus’ authority in contexts not directly related to teaching is in view. Since for Luke διδάσκαλε is an objective description while ἐπιστάτα involves a personal recognition of Jesus’ authority, the latter is mostly on the lips of disciples (except 17:13). ἐπὶ τῷ ῥήματί σου, “at your word,” points to the intrinsic authority of Jesus’ words. Certainly no disrespect is implied (contra Dietrich, Petrusbild, 43; Derrett, NovT 22 [1980] 122; Matthews, ExpTim 30 [1918–19] 425; Delorme, NTS 18 [1971–72] 336). cf. confer, compare

NovT Novum Testamentum

ExpTim The Expository Times

NTS New Testament Studies

Nolland, J. (2002). Vol. 35A: Word Biblical Commentary : Luke 1:1-9:20. Word Biblical Commentary (222). Dallas: Word, Incorporated.

BTW, there is no use of ἐπιστάτης in Lk, 18:18. The text reads

18 Καὶ ἐπηρώτησέν τις αὐτὸν ἄρχων λέγων· διδάσκαλε ἀγαθέ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;

Jeffrey

stephan huller · 04-25-2013, 09:06 AM

but Tertullian cites it as such = praeceptor optime. (Adv Marc 4.36) and praeceptor = Ἐπιστάτα

Jeffrey Gibson · 04-25-2013, 09:27 AM

Quote:

Originally Posted by stephan huller

but Tertullian cites it as such = praeceptor optime.*

Given that, as Lewis and Short note, praceptor means "A teacher, instructor, preceptor (class.)

praeceptor tuus, qui te hanc fallaciam docuit, Plaut. Ps. 4, 7, 96: vivendi atque dicendi, Cic. de Or. 3, 15, 57: praeceptor et auctor omnium consiliorum totiusque vitae, id. Phil. 2, 6, 14: fortitudinis, id. Fam. 5, 13, 3: philosophiae, Nep. Epam. 2, 2: recti bonique, Petr. 88: ut praeceptori verborum regula constet, Juv. 7, 230.—Of Christ: Jesu praeceptor, miserere nostri, Vulg. Luc. 17, 13 al.: nostri praeceptores putant, our authorities, Gai. Inst. 2, 219; 3, 87 et saep.

http://artflx.uchicago.edu/cgi-bin/p...t.pl?c.14:4113),

and that this is the word used in the Vulgate of Lk. 5:5

et respondens Simon dixit illi praeceptor per totam noctem laborantes nihil cepimus in verbo autem tuo laxabo rete ,

the question is "So what"?

In any case, let's have the text of the Tertullian citation, please.

Jeffrey

stephan huller · 04-25-2013, 09:36 AM

If I cite the full Latin text of Tertullian I will be breaking the rules of the forum but the reference in English:

When afterwards "a certain man asked him, `Good Master, what shall I do to inherit eternal life? '" (Jesus) inquired whether he knew (that is, in other words, whether he kept) the commandments of the Creator, in order to testify that it was by the Creator's precepts that eternal life is acquired

The 'so what is' that even in your example praeceptor is translating Ἐπιστάτα

Luke 17.13 They lifted up their voices, saying, "Jesus, Master, have mercy on us!" et levaverunt vocem dicentes Iesu praeceptor miserere nostri The Greek here is: καὶ αὐτοὶ ἦραν φωνὴν λέγοντες· Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. ἐπιστάτα as I am sure you know is from ἐπιστάτης. Here are the examples in Luke:

Luke 5:5 N-VMS BIB: Σίμων εἶπεν Ἐπιστάτα δι' ὅλης NAS: and said, Master, we worked hard KJV: unto him, Master, we have toiled INT: Simon said Master through whole

Luke 8:24 N-VMS BIB: αὐτὸν λέγοντες Ἐπιστάτα ἐπιστάτα ἀπολλύμεθα NAS: Him up, saying, Master, Master, KJV: saying, Master, master, INT: him saying Master Master we are perishing

Luke 8:45 N-VMS BIB: ὁ Πέτρος Ἐπιστάτα οἱ ὄχλοι NAS: said, Master, the people KJV: him said, Master, the multitude throng INT: Peter Master the people

Luke 9:33 N-VMS BIB: τὸν Ἰησοῦν Ἐπιστάτα καλόν ἐστιν NAS: to Jesus, Master, it is good KJV: unto Jesus, Master, it is good INT: Jesus Master good it is

Luke 9:49 N-VMS BIB: Ἰωάννης εἶπεν Ἐπιστάτα εἴδομέν τινα NAS: and said, Master, we saw KJV: answered and said, Master, we saw one INT: John said Master we saw someone

Luke 17:13 N-VMS BIB: λέγοντες Ἰησοῦ ἐπιστάτα ἐλέησον ἡμᾶς NAS: Jesus, Master, have mercy KJV: Jesus, Master, have mercy INT: saying Jesus Master have compassion on us

stephan huller · 04-25-2013, 09:47 AM

As you can see from the example Tertullian uses praeceptor in the sense of 'commander' because it is consistently played off of the word praecepto in the sense of 'precept(s).' For example in the section that immediately precedes this discussion of the Question of the Rich Man:

Quote:

Why does He bid us "remember Lot's wife," who despised the Creator's command, and was punished for her contempt, if He does not come with judgment to avenge the infraction of His precepts (praeceptorum suorum)? [Adv Marc 4.35.16]

This continues throughout the chapter which deals with the Question of the Rich Man which interestingly enough develops from the interest in the Mosaic precepts.

stephan huller · 04-25-2013, 09:53 AM

I have always wondered to what degree Tertullian's Against Marcion developed out of earlier Greek and possibly Syriac material developed against the heretical sect. It is well established for instance that Book Three comes from a common source used by Tertullian against the Jews (cf. Adversus Iudaeos). Similarly Grant, Harnack, Quispel and others have argued that Book Two probably developed from Theophilus of Antioch's Against Marcion. The opening words of Book One of Against Marcion witness that the material was reworked several times:

Quote:

Whatever in times past2 we have wrought in opposition to Marcion, is from the present moment no longer to be accounted of.3 It is a new work which we are undertaking in lieu of the old one.4 My original tract, as too hurriedly composed, I had subsequently superseded by a fuller treatise. This latter I lost, before it was completely published, by the fraud of a person who was then a brother,5 but became afterwards an apostate. He, as it happened, had transcribed a portion of it, full of mistakes, and then published it. [2] The necessity thus arose for an amended work; and the occasion of the new edition induced me to make a considerable addition to the treatise. This present text,6 therefore, of my work--which is the third as superseding7 the second, but henceforward to be considered the first instead of the third--renders a preface necessary to this issue of the tract itself that no reader may be perplexed, if he should by chance fall in with the various forms of it which are scattered about. [Adv Marc 1.1]

Tertullian reworks a treatise of Irenaeus's against the Valentinians (which gets incorporated ultimately in Book One of Against Heresies) into his Adversus Valentinianos. Tertullian's Adversus Hermogenem may have been developed from Theophilus's treatise of the same name (thus explaining why Tertullian speaks of 'Hermogenes' as coming to Carthage in chapter 1).

stephan huller · 04-25-2013, 09:56 AM

Once - and if - we establish that praeceptor as an actual textual variant the question becomes (as with all anti-Marcionite citations) is this (1) a reading from the Marcionite text (presumably ἐπιστάτα) and rendering into Latin as praeceptor either by means of Tertullian's source or by Tertullian himself, (2) Tertullian's source for Book Four (and thus a Latin translation of ἐπιστάτα as it appeared in that text), (3) Tertullian using a Greek text of Luke which read ἐπιστάτα and his translation of that reading into Latin, or (4) a Latin version of Luke used by Tertullian against Marcion? Not all these possibilities are mutually exclusive. Both the Marcionite text and the early (lost? variant?) Catholic text of Luke 18:18 might have both shared the same reading

stephan huller · 04-25-2013, 10:04 AM

My own feeling is that the reading must have come from a Latin version of Luke because of the 88 citations of words related to praecepto in Book Four of Against Marcion. In other words, there is a play on words in the Latin text that assumes a Latin scriptural reading.

Jeffrey Gibson · 04-25-2013, 10:09 AM

Quote:

Originally Posted by stephan huller

If I cite the full Latin text of Tertullian I will be breaking the rules of the forum but the reference in English:

Why? I requested the Latin text. And the issue at hand is what Tertullian's Latin text is, not how it might be translated.

More Hulleristic equivocations?

Quote:

When afterwards "a certain man asked him, `Good Master, what shall I do to inherit eternal life? '" (Jesus) inquired whether he knew (that is, in other words, whether he kept) the commandments of the Creator, in order to testify that it was by the Creator's precepts that eternal life is acquired

The 'so what is' that even in your example praeceptor is translating Ἐπιστάτα.

I thought the issue was why Tertullian used the term praeceptor in his comment on Lk 18:18, not whether praeceptor is a good translation of ἐπιστάτης which it is especially given, as is noted above, that in Luke it is the equivalent of Rabbi.

Thanks for another moving of the goal post.

Jeffrey

04-25-2013, 07:51 AM	#1
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	Have Their Been Any Studies of Luke's Use of ἐπιστάτα as a Title of Jesus? I am very interested in this because of Tertullian's citation of Luke 18:18 as praeceptor optime. Is there any sense of what Luke meant by ἐπιστάτα - 'master,' 'commander,' 'teacher'? Why it was chosen (i.e. it is not found as a title of God? Any information would be appreciated.

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04-25-2013, 09:06 AM	#3
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	but Tertullian cites it as such = praeceptor optime. (Adv Marc 4.36) and praeceptor = Ἐπιστάτα

04-25-2013, 09:36 AM	#5
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	If I cite the full Latin text of Tertullian I will be breaking the rules of the forum but the reference in English: When afterwards "a certain man asked him, `Good Master, what shall I do to inherit eternal life? '" (Jesus) inquired whether he knew (that is, in other words, whether he kept) the commandments of the Creator, in order to testify that it was by the Creator's precepts that eternal life is acquired The 'so what is' that even in your example praeceptor is translating Ἐπιστάτα Luke 17.13 They lifted up their voices, saying, "Jesus, Master, have mercy on us!" et levaverunt vocem dicentes Iesu praeceptor miserere nostri The Greek here is: καὶ αὐτοὶ ἦραν φωνὴν λέγοντες· Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. ἐπιστάτα as I am sure you know is from ἐπιστάτης. Here are the examples in Luke: Luke 5:5 N-VMS BIB: Σίμων εἶπεν Ἐπιστάτα δι' ὅλης NAS: and said, Master, we worked hard KJV: unto him, Master, we have toiled INT: Simon said Master through whole Luke 8:24 N-VMS BIB: αὐτὸν λέγοντες Ἐπιστάτα ἐπιστάτα ἀπολλύμεθα NAS: Him up, saying, Master, Master, KJV: saying, Master, master, INT: him saying Master Master we are perishing Luke 8:45 N-VMS BIB: ὁ Πέτρος Ἐπιστάτα οἱ ὄχλοι NAS: said, Master, the people KJV: him said, Master, the multitude throng INT: Peter Master the people Luke 9:33 N-VMS BIB: τὸν Ἰησοῦν Ἐπιστάτα καλόν ἐστιν NAS: to Jesus, Master, it is good KJV: unto Jesus, Master, it is good INT: Jesus Master good it is Luke 9:49 N-VMS BIB: Ἰωάννης εἶπεν Ἐπιστάτα εἴδομέν τινα NAS: and said, Master, we saw KJV: answered and said, Master, we saw one INT: John said Master we saw someone Luke 17:13 N-VMS BIB: λέγοντες Ἰησοῦ ἐπιστάτα ἐλέησον ἡμᾶς NAS: Jesus, Master, have mercy KJV: Jesus, Master, have mercy INT: saying Jesus Master have compassion on us

04-25-2013, 09:56 AM	#8
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	Once - and if - we establish that praeceptor as an actual textual variant the question becomes (as with all anti-Marcionite citations) is this (1) a reading from the Marcionite text (presumably ἐπιστάτα) and rendering into Latin as praeceptor either by means of Tertullian's source or by Tertullian himself, (2) Tertullian's source for Book Four (and thus a Latin translation of ἐπιστάτα as it appeared in that text), (3) Tertullian using a Greek text of Luke which read ἐπιστάτα and his translation of that reading into Latin, or (4) a Latin version of Luke used by Tertullian against Marcion? Not all these possibilities are mutually exclusive. Both the Marcionite text and the early (lost? variant?) Catholic text of Luke 18:18 might have both shared the same reading

04-25-2013, 10:04 AM	#9
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	My own feeling is that the reading must have come from a Latin version of Luke because of the 88 citations of words related to praecepto in Book Four of Against Marcion. In other words, there is a play on words in the Latin text that assumes a Latin scriptural reading.

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