A “Dipped” or “Sprinkled” Garment? Two Different Readings of Revelation 19:13 (Martina Vercesi)
Revelation 19, after the hymnic section, narrates the eschatological coming of Jesus portrayed as a divine warrior. Among the characteristics that this figure presents, one is related to its garment. In verse 13, in fact, it is said that: “He is clothed in a robe dipped in blood, and his name is called The Word of God” (NRSV). This verse presents two different readings related to the robe worn by Jesus. In the Textus Receptus proposed by NA28 the garment is “βεβαμμένον αἵματι”. Other traditions retain different verb forms, but all derive from the same stem ραν-, meaning “to sprinkle”. By first examining the context and the relationship with the Old Testament (especially Isaiah), this paper aims to reflect on the textual history of this verse, taking into account both the direct and indirect tradition in order to hypothesise which reading could be considered the most ancient one. Moreover, the implications of these variant readings in some relevant patristic interpretations will also be studied. Finally, this case study will also offer some reflections on the overall textual tradition of Revelation, highlighting the role of the versions which have not yet received so much attention by scholarship. As Tobias Nicklas, in fact, claims: “Until now research on the textual history of Revelation mainly concentrated on Greek witnesses – Greek manuscripts and Greek authors. However, from early times Revelation played an important role in the Latin Church and was read and interpreted by many Latin fathers. … it would be important to ask whether (and how) the material from Latin (and other) versions and authors ﬁts into Schmid’s overall pattern or not.” (The Early Text of the New Testament, 2012).

Erasmus and the Greek Text of Revelation (Jan Krans)

This contribution gives an up-to-date scholarly overview of Erasmus’ dealings with the Greek text of Revelation, which stands at the origin of the Textus Receptus of Revelation and its translations. Most of the data and insights provided here are not new, or even recent, but it is worthwhile to present a coherent, critical and evidence-based, narrative report. The importance of such a report is fourfold. First, a larger picture and framework may be useful even for most New Testament textual critics, who probably know hardly more than the anecdote of Erasmus’ retranslation of the final verses of Revelation. Second, the Erasmian text of Revelation deserves to be explained as a whole in terms of occasion, aims, means, capacities, and other factors. Third, some solid counterweight is needed to the vast array of misinformation floating around these days, especially on the Internet, for reasons generally unrelated to scholarship. Fourth, as a case study the report offers insight into sixteenth-century editorial and text-critical practices.

The web link for the session is:
https://us02web.zoom.us/j/81089595565?pwd=UWxWRGhTOGkxZDdkbmFPVGVYUzZGdz09

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The seminar is intended to start at 1500 UTC on Thursday 21st May (corresponding to 0800 CA, 1000 TX, 1100 DC, 1600 UK, 1700 DE NL CH SE ...). I will open the meeting room 10 minutes before this time, to enable attendees to assemble (and there will also be the possibility to speak within the group before the meeting). Attendees may continue to arrive after the advertised start time unless the meeting is full. We normally have plenty of space.

There are two viewing modes for Zoom: ‘Speaker View’ will work best for these presentations, although ‘Gallery View’ enables all participants to be seen simultaneously. It is intended that there will be an opportunity for questions after each paper. Participants wishing to ask a question should note this in the Chat window or by using the ‘Raise Hand’ button in the Participants window after the presentation. (You can also submit questions in advance by email to me or the presenters.) The host will invite questions: in order to keep to advertised timings, it may not be possible for all questions to be asked during the course of the session. You may find that you need to click on the ‘enable computer audio’ function when you join the meeting in order to receive the audio stream.

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It is intended to record the whole session this week, so if you are unable to join us live there should be the possibility to catch up from early next week (when I will circulate the URL on this list). If you wish to watch the recording of the first session, please do so in the next few days.