Showing papers in "New Testament Studies in 2021"
TL;DR: This paper argued that the identification of Mark as Peter's interpreter, the description of his composition as lacking order and his reported excellent memory would have led ancient readers of Papias to conclude that Mark was performing literate servile work.
Abstract: This article examines early Christian theories about the identity and role of Mark as transmitter of Petrine tradition. Building upon recent work in classics, it argues that the identification of Mark as Peter's interpreter, the description of his composition as lacking order and his reported excellent memory would have led ancient readers of Papias to conclude that Mark was performing literate servile work. The positioning of Mark in this way strengthened claims about the accuracy of Mark's text.
4 citations
TL;DR: This article argued that the Wisdom of Solomon complicates Martinus C. de Boer's typology of two "tracks" of Jewish apocalyptic eschatology, namely, forensic apocalyptic and cosmological apocalyptic.
Abstract: This article argues that the Wisdom of Solomon complicates Martinus C. de Boer's typology of two ‘tracks’ of Jewish apocalyptic eschatology (‘forensic apocalyptic eschatology’ and ‘cosmological apocalyptic eschatology’). Wisdom, which entails both ‘forensic’ depictions of an eschatological courtroom (5.1–14) and ‘cosmological’ depictions of cosmic war (5.15–23), offers a cosmology fundamentally incompatible with the cosmology presumed in de Boer's ‘cosmological apocalyptic eschatology’. Instead of envisioning eschatological justice as the result of a divine invasion, Wisdom envisions it as the result of divine pervasion. That is, cosmological eschatology in Wisdom entails a fully functioning, divinely pervaded cosmos operating as it was intended to operate. Wisdom innovates within Jewish apocalyptic tradition by employing the mythological idiom of apocalypticism to defend the philosophical claim that the cosmos is just and facilitates life for those who are likewise just.
4 citations
TL;DR: This article argued that the major concerns of the apocalyptic school, to understand sin as a reality that is universally determinative, that precedes human action and exceeds human strength, are compatible with the interpretation of sin as action in some passages and as the passions in others.
Abstract: This article deals with how to conceive of sin in Romans 5–8. Currently there are two main views concerning the understanding of sin in these chapters. The apocalyptic school describes sin as a power extrinsic to the person. The moral philosophical interpretation, by contrast, contends that sin is a representation of action or the passions. While these schools are usually opposed to each other, this article proposes that the major concerns of the apocalyptic school – to understand sin as a reality that is universally determinative, that precedes human action and exceeds human strength, and from which only God can deliver humanity – are compatible with the interpretation of sin as action in some passages and as the passions in others. There may therefore be space for further collaboration between two views that are often opposed.
4 citations
TL;DR: The Acts narrative's characterisation of Julius evokes the circumstances of Socrates, specifically the end of his life, at which point his prison guard, who exhibits a fondness for Socrates, allows his friends to visit and care for him.
Abstract: The Acts narrative's characterisation of Julius evokes the circumstances of Socrates, specifically the end of his life, at which point his prison guard – who exhibits a fondness for Socrates – allows his friends to visit and care for him. The credibility of this reading is strengthened by situating Acts 27 amid other Socratic characterisations of Paul in Acts 17–26, 28. By understanding Julius’ characterisation in this way, readers can regard Paul as a Socratic figure even during his sea voyage and shipwreck. This reading is more credible than others that attribute the characterisation of Julius to the narrative's positive disposition towards centurions.
3 citations
TL;DR: This paper argued that the purpose of the Paul's Areopagus speech is to place Paul's speech in dialogue with the thought of Socrates as it is represented in traditions about his trial, especially Plato's Euthyphro and Apology.
Abstract: For many years, scholars have noted striking similarities between the account of Paul's visit to Athens in Acts and ancient accounts of the trial of Socrates. There have been at least five distinct proposals about the significance of these similarities, but each has substantial shortcomings. In this article, I argue that Luke's purpose is to place Paul's Areopagus speech in dialogue with the thought of Socrates as it is represented in traditions about his trial, especially Plato's Euthyphro and Apology.
3 citations
TL;DR: Silent Statements: Narrative Representations of Speech and Silence in the Gospel of Luke as discussed by the authors is a study of the relationship between speech and silence in the Acts of the Apostles.
Abstract: Approaches to ancient texts that focus exclusively on speech are inherently imbalanced. Far from simply an innocuous absence of language, silence can carry thundering significances. Yet, these meanings are not always obvious, and they can be especially difficult to interpret in texts, without attendant non-verbal cues such as facial expressions or gestures. How can New Testament interpreters best discern and describe the interwoven words, whispers, silences and subtexts of ancient narratives? In this article, I seek to build on my earlier narratological study of speech and silence, Silent Statements: Narrative Representations of Speech and Silence in the Gospel of Luke. There, I demonstrate how focusing on silences as well as speech enriches our understanding of the narratological dimensions of Luke's Gospel, including Lukan plot, characterisation, theme(s) and readerly experience(s). The obvious next step is to extend this work to the Lukan sequel. The guiding question of this article is therefore: how do speech and silence contribute to the narrative rhetoric of the Acts of the Apostles?
3 citations
TL;DR: In this paper, a new interpretation of how Paul is employing the term "dog" in Phil 3.2 is presented, on the basis of its broader usage in the Greek-speaking world and the context related to circumcision in the Bible.
Abstract: The scholarly trope that ancient Jews commonly referred to gentiles as ‘dogs’ has coloured exegesis of Phil 3.2 for centuries. This view gave rise to the interpretation that when Paul calls his opponents ‘dogs’, he is ironically inverting the epithet and using it to identify them as Jews. The present article provides a critical assessment of this interpretation and evaluates the data that has been used to justify this claim. I then provide a new interpretation of how Paul is employing the term ‘dog’ in Phil 3.2. On the basis of its broader usage in the Greek-speaking world and the context related to circumcision in Phil 3.2, I propose that Paul is using ‘dog’ as a vulgar, phallic epithet for his opponents.
2 citations
TL;DR: In this article, the authors argue that one of the central theses of the counter-imperial reading of Paul has been more asserted than proved, namely, the thesis that Paul disguised antiimperial sentiments in his letters specifically because speaking out against imperial authorities was too dangerous.
Abstract: This article argues that one of the central theses of the counter-imperial reading of Paul has been more asserted than proved – namely, the thesis that Paul disguised anti-imperial sentiments in his letters specifically because speaking out against imperial authorities was too dangerous. This claim is the basic assumption behind the search in Paul's letters for ‘hidden’ or ‘coded’ transcripts. Such an approach can be found in the works of Warren Carter, N. T. Wright, and Richard Horsley, among others. But how likely is it that Paul would have felt the need to encode his anti-imperial sentiments? Was there really a risk that Roman soldiers would have intercepted Paul's mail or prosecuted him for its contents? Is the ‘hidden transcript’ idea an anachronistic concept based on modern surveillance states and transposed into the ancient world? This paper questions how likely it is that Rome's provincial governments would have had the inclination or ability to police private correspondence for seditious sentiments. From there, we can determine whether Paul is speaking as openly as he wants or is in fact protecting himself using ‘hidden transcripts’.
2 citations
TL;DR: The authors suggested that recent advances in the study of lexical formation, including translational compounding and prototype lexical semantics, present themselves as a more productive avenue of enquiry, moving away from intertextuality.
Abstract: Investigation into the origins of the rare compound δίψυχος and cognate forms has been dominated by intertextual methodologies. With a sole focus upon issues of literary dependency, previous scholarship has attempted to trace the neologism to a specific text or author. Such an approach is misguided, given the inherent methodological difficulties of establishing the direction of borrowing between texts of uncertain dates, as well as the tenuous historical record for the attestation of the lexeme. Moving away from intertextuality, in this article it is suggested that recent advances in the study of lexical formation, including translational compounding and prototype lexical semantics, present themselves as a more productive avenue of enquiry.
1 citations
TL;DR: In this paper, the spatial thematic approach is profiled as an interface for political, social-historical and theological-christological questions in the New Testament, and the article illustrates how this interface function works in the basileia theme in Matthew and Luke.
Abstract: The following article is part of an essay trilogy dealing with space and spatial concepts in the New Testament. In this trilogy, the spatial thematic approach is profiled as an interface for political, social-historical and theological–christological questions. The article illustrates how this interface function works in the basileia theme in Matthew and Luke.
1 citations
TL;DR: The Kritisch-exegetischer Kommentar uber das Neue Testament (KEK) is the oldest commentary series in German and not only in German but also in English.
Abstract: The ‘Kritisch-exegetischer Kommentar uber das Neue Testament’, formerly called ‘The Meyer’, was established more than 180 year ago. As the KEK is the oldest commentary series in German (and not only in German) still existing today, it is an important subject of research and the analysis of the development of the series reveals many significant insights in the history of New Testament scholarship in the last two centuries. Last but not least, recent investigations shed light on the relations between the German and the English-speaking scholarship in the nineteenth and twentieth centuries.
TL;DR: This paper identified the letter by Jacob of Serugh (d. 520/1) as an anonymous Syriac source and made preliminary remarks on the implications of this identification for future research on Marcion's Gospel and his thought.
Abstract: For over a century, studies on Marcion have cited a quotation attributed to him in a fragmentary Syriac manuscript: London, British Library, Add. 17215 (fols. 30–3). An English translation of the relevant passage appeared in 1893, but no subsequent study has returned to the Syriac text itself. While this text has hitherto been cited as an anonymous Syriac source, this article identifies it as a letter by Jacob of Serugh (d. 520/1) and offers preliminary remarks on the implications of this identification for future research on Marcion's Gospel and his thought.
TL;DR: This article pointed out that Peter's refusal of food offered in a vision as well as his halakic judgements on the ‘impurity of gentiles' and the prohibition of table fellowship are misconceptions, based not on biblical pretexts or Jewish halakah, but purely on social convention.
Abstract: The Cornelius incident (Acts 10.1–11.18) has traditionally been read as a narrative marking the abolition or transgression of Jewish food and purity laws in early Christianity. Strong halakic statements made by Peter himself and by some of his opponents in fact seem to claim that halakic norms have been abrogated or violated. The article suggests however that these statements should not be read as accurate descriptions of facts, but instead as examples of ‘unreliable narration’: using this technique, a narrator deliberately introduces misjudgements and distorted perceptions of reality on the side of his main character in order to temporarily mislead his readers, only to unmask the deception in the later course of his narrative. It turns out that Peter's refusal of food offered in a vision as well as his halakic judgements on the ‘impurity of gentiles’ and the prohibition of table fellowship are misconceptions, based not on biblical pretexts or Jewish halakah, but purely on social convention. The narrative therefore does not describe the abolition or transgression of halakic boundaries, but invites the reader to make a proper distinction between halakic boundaries (which are to be kept) and social conventions (which in this case need to be transgressed).
TL;DR: In this paper, a precise temporal (and sometimes topographical) scheme is found behind Second Corinthians at three levels: (i) 1−7 (past: Ephesus → Macedonia), 8−9 (present: Macedonia), 10−13 (future: Macedonia → Corinth); (ii) 2.14−7.4.
Abstract: A precise temporal (and sometimes topographical) scheme is found behind Second Corinthians at three levels: (i) 1–7 (past: Ephesus → Macedonia), 8–9 (present: Macedonia), 10–13 (future: Macedonia → Corinth); (ii) 2.12–7.16 (Troas (2.12–13) → the Hellespont (2.14–7.4) → Macedonia (7.5–16)); (iii) 2.14–7.4. For (i)-(ii), see 1 Thess 1–3 and 2.17–3.10. For (iii), I detail this temporal structure: (a) 3.1–18 → 4.1–6; (b) 4.7–5.10 → 5.11–13; (c) 5.14–6.10 → 6.11–7.4, viz. (a) Paul's initial call and (b) his life in the present and future → his general missionary practice, including to ‘you’, and (c) his now directly addressing ‘you’ with strong paraenesis.
TL;DR: A recent NTS article by B. Massey gives a highly critical appraisal of the work of R. H. Lightfoot, questioning Lightfoot's academic integrity and claiming that he borrowed much of his work from others without proper attribution as mentioned in this paper.
Abstract: A recent NTS article by B. Massey gives a highly critical appraisal of the work of R. H. Lightfoot, questioning Lightfoot's academic integrity and claiming that he borrowed much of his work from others without proper attribution. A study of Lightfoot's writings suggests however that Lightfoot did clearly acknowledge his debt to others and that he did not try to claim the ideas of others as his own. Further, his standing within English-speaking scholarship, as one who publicised the work of German form critics and who anticipated in a significant way the work of later redaction criticism, can remain intact and his work is still valuable today.
TL;DR: Opera Evangelica as mentioned in this paper contains translations of several apocryphal works in English, with a lengthy Preface that provides an antiquarian account of Christian apocrypha along with a justification for translating the texts.
Abstract: Within the holdings of the Thomas Fisher Rare Book Library at the University of Toronto there is a curious, rarely examined handwritten book entitled Opera Evangelica, containing translations of several apocryphal works in English. It opens with a lengthy Preface that provides an antiquarian account of Christian apocrypha along with a justification for translating the texts. Unfortunately, the book's title page gives little indication of its authorship or date of composition, apart from an oblique reference to the translator as ‘I. B.’ But citations in the Preface to contemporary scholarship place the volume around the turn of the eighteenth century, predating the first published English-language compendium of Christian apocrypha in print by Jeremiah Jones (1726). A second copy of the book has been found in the Cambridge University Library, though its selection of texts and material form diverges from the Toronto volume in some notable respects. This article presents Opera Evangelica to a modern audience for the first time. It examines various aspects of the work: the material features and history of the two manuscripts; the editions of apocryphal texts that lie behind its translations; the views expressed on Christian apocrypha by its mysterious author; and its place within manuscript publication and English scholarship around the turn of the eighteenth century. Scholars of Christian apocrypha delight in finding ‘lost gospels’ but in Opera Evangelica we have something truly unique: a long-lost collection of Christian apocrypha.
TL;DR: This paper pointed out that there is no evidence of environmental impacts from the first half century of ‘illegal’ settlers and land use in Australia, and that other historical and scientific records of increased erosion and sedimentation before 1840 cannot be relied on.
Abstract: Based on a range of evidence, Cook (2019) concluded that increased erosion and sedimentation followed the movement of Europeans into new regions of Australia soon after A.D. 1788. Woodward (this issue) takes issue with this position, based largely on the interpretation of lake sediment records from a single study site on the New England Tablelands of eastern Australia. Many of Woodward's comments (and their singular focus) are beyond the aims and scope of Cook (2019), which examined the evidence for human impacts on soils and erosion in early colonial Australia. This paper addresses the following issues raised by Woodward: (1) that there is no evidence of environmental impacts from the first half century of ‘illegal’ settlers and land use in Australia, and (2)that other historical and scientific records of increased erosion and sedimentation before 1840 cannot be relied on. Further, this paper corrects other errors and inaccuracies found in Woodward's reply. This paper draws on many datasets to expand the argument that European land use, resource extraction, and agriculture resulted in landscape disturbance before 1840 in Australia. Finally, this reply demonstrates why Woodward's claim of no major impacts from illegal Europeans before 1840 in Australia is, for many locations, improbable based on the evidence available, and for large swathes of eastern Australia, difficult to support.
TL;DR: In this paper, a semantic analysis of the phrase σὺ λέγeις presented in this article offers a new basis for the discussion of the question whether Jesus may be seen as confessus according to Roman law.
Abstract: The combination of two seemingly simple and commonly used words causes problems of understanding in a specific syntactic unit. The precise meaning of the phrase σὺ λέγeις appears to be unclear. A detailed semantic analysis indicates a certain and clear meaning of this phrase. It occurs in all four canonical Gospels as Jesus’ answer within the judicial proceedings leading up to his crucifixion. Consequently, it is of fundamental importance to understanding Jesus’ trial. The semantic analysis of the phrase σὺ λέγeις presented in this article offers a new basis for the discussion of the question whether Jesus may be seen as confessus according to Roman law.
TL;DR: In this article, the authors analyse the use of the concept of στάσις in the depiction of Jesus' trial against the background of Thucydides' model of the topos in book 3 of his history and argue that the conflict between Jesus and his opponents is symptomatic of deeper inversion of social bonds and language within a community.
Abstract: Στάσις is an important theme in Luke-Acts, but one that remains understudied. Many Lukan scholars equate στάσις with Roman seditio or treason, thereby overlooking the rich philosophical reflection on στάσις in Greek political thought. In this article, I analyse Luke's use of the concept of στάσις in his depiction of Jesus’ trial against the background of Thucydides’ model of στάσις in book 3 of his history. Thucydides’ reflections on στάσις were highly influential for later historians such as Josephus, and I argue that Luke too employs the common topos of στάσις as a violent internal conflict and not an act of rebellion or insurrection to reveal how the conflict between Jesus and his opponents is symptomatic of a deeper inversion of social bonds and language within a community. He does this, I argue, to set the stage for the story of Acts where στάσeις erupt throughout the Empire wherever the gospel is preached.
TL;DR: This paper treat the textual problem as a choice between three rather than two readings, and the one that best explains the others emerges as the reading that is best attested, the more difficult, and better explained.
Abstract: The widespread disagreement about where the Ephesian household code begins is largely based on an equally widespread agreement that the original text of Eph 5.22 has no verb. This article addresses the former by challenging the latter. Treating the textual problem as a choice between three rather than two readings means that ὑποτασσέσθωσαν emerges as the reading that is best attested, the more difficult, and the one that best explains the others. The result is a smooth flow throughout this section of Ephesians.
TL;DR: The meaning of χλωρός in Rev 6.8 has been given a variety of interpretations due to its polysemic character; that is, it possesses a chromatic as well as an achromatic meaning and, in addition, if it denotes colour, can express a wide spectrum of hues as discussed by the authors.
Abstract: The meaning of χλωρός in Rev 6.8 has been given a variety of interpretations (green, yellow, pale, vigorous etc.) due to its polysemic character; that is, it possesses a chromatic as well as an achromatic meaning and, in addition, if it denotes colour, can express a wide spectrum of hues. From this arises the need for a methodology that offers not merely a gloss, but rather a ‘meaning’. This methodology is based on: an analysis of the text; the use of the term; the concept of colour that existed in antiquity and the entity in which the colour was embodied; and the use of various lexicographical tools provided by the field of cognitive linguistics.
TL;DR: In this paper, the authors explore the study of the macro-chiasm identified in Luke (Q) 3.7.35 and its implications for the synoptic problem.
Abstract: The level of scepticism met by the concept of macro-chiasm in ancient literature is noticeably lower today than two decades ago, with sizable agreement coalescing around certain examples. One such example is found in the synoptic double-tradition material as it is preserved in Luke's Gospel, which provides the methodological foundation for the reconstruction of the hypothetical synoptic source document Q. This article explores the study of the macro-chiasm identified in Luke (Q) 3.7–7.35 and its implications for the synoptic problem. It also addresses the methodological considerations advanced by S. E. Porter and J. T. Reed in their NTS article two decades ago, meeting a certain stipulation placed by them upon subsequent scholarship.
TL;DR: This paper argued that Leviticus 16 and early Jewish Day of Atonement traditions have influenced the imagery of the sheep and the goats in Matthew 25.31-46.41.
Abstract: In this article, I argue that Leviticus 16 and early Jewish Day of Atonement traditions have influenced the imagery of the sheep and the goats in Matt 25.31–46. The ritual shading that this judgement scene acquires in light of its use of Yom Kippur imagery fits well into Matthew's overarching interest in moral purity. The drama of moral impurity in the Gospel of Matthew concludes with the Son of Man's eschatological purgation of iniquity from the cosmos in a manner reminiscent of the yearly expulsion of moral impurity from Israel's temple by means of the scapegoat ritual. Building on the insights of scholars who have attempted to demonstrate Matthew's knowledge of Son of Man traditions attested in the Parables of Enoch, this article also contends that Azazel traditions contained in that same Enochic booklet have influenced the portrayal of the goats’ banishment in Matt 25.41, a conclusion that becomes more probable in light of Matthew's unique application of the Asael tradition attested in 1 En. 10.4 at the end of his Parable of the Wedding Feast (Matt 22.13).
TL;DR: This article argued that Acts 15 alludes both to commandments associated with Noah and pentateuchal legislation on the gerim, though without consistently developing either of these allusions, and presented the Way as a novel movement that both corresponds with and transcends familiar categories.
Abstract: This article argues that Acts 15 alludes both to commandments associated with Noah and pentateuchal legislation on the gerim, though without consistently developing either of these allusions. As a result, this chapter presents the Way as a novel movement that both corresponds with and transcends familiar categories. By discussing Acts’ simultaneous evoking and negation of other models (voluntary associations, Bacchic mystery cults, philosophical schools and ethnic groups), I argue that Acts 15 reflects a literary strategy evident throughout Acts. This strategy enabled the author of Acts to anchor the Way into the structures and traditions of the early Roman Empire.
TL;DR: The first covenant sacrifices achieved atonement and forgiveness because they were shadows that anticipated and participated in Christ's offering as discussed by the authors, which is the cultic offering that pleases God and achieves God's salvific will.
Abstract: Scholars often argue that Hebrews uses Psalm 40 in Heb 10.5–10 to emphasise obedience, either stressing Christ's lived obedience on earth or suggesting that obedience replaces sacrifice. However, Hebrews does not use Psalm 40 to highlight obedience but to identify another sacrificial offering. Christ's offering is the cultic offering that pleases God and achieves God's salvific will. While God did not take pleasure in Levitical sacrifices, he did command them and promise that they would achieve certain effects. The first covenant sacrifices achieved atonement and forgiveness because they were shadows that anticipated and participated in Christ's offering.
TL;DR: This paper argued that to Paul's first readers, "peace" evoked rather different images -military victories, arrests of criminals and the unloading of corn, and used this insight to interpret Rom 5.1 and Phil 4.7.
Abstract: In popular culture, the Pauline texts referring to ‘peace’ are illustrated by serene and tranquil scenes. I shall argue that to Paul's first readers, ‘peace’ evoked rather different images – military victories, arrests of criminals and the unloading of corn. I argue this because of how eἰρήνη is normally used in documentary papyri, that is personal letters, administrative documents and other non-literary written material. I explain my method and then present the papyrological evidence, including references to the various ‘peace-officials’. I argue that eἰρήνη meant something like ‘good order’. I use this insight to interpret Rom 5.1 and Phil 4.7.
TL;DR: In this paper, the authors survey and categorise the rather random hypotheses offered in scholarship to explain why Paul skipped Alexandria: they relate to Paul's self-understanding as a missionary, to his theological raison d'etre, to religious and cultural aspects, and to political circumstances.
Abstract: Why did Paul skip Alexandria? Why is there a blank spot on his missionary map? What prompted him to make plans to travel west rather than south? The lack of scholarly interest in this question is almost as conspicuous as the lack of sources for earliest Christianity in Alexandria. This article surveys and categorises the rather random hypotheses offered in scholarship. They relate to Paul's self-understanding as a missionary, to his theological raison d’etre, to religious and cultural aspects, and to political circumstances. The most plausible answer concerns early Christian mission strategy: Paul skipped Alexandria because it was a Jewish city and as such part of the Jewish-Christian mission.
TL;DR: The Gospels tell of Simon of Cyrene/Jesus carrying a σταυρός on the way to crucifixion, but do these sources speak of cross-bearing? as mentioned in this paper argued that possibly three of the sources could be counted as parallels to crossbearing practices represented in the Gospels.
Abstract: The Gospels tell of Simon of Cyrene/Jesus carrying a σταυρός on the way to crucifixion. In the recent years influential scholars such as Gunnar Samuelsson and John Granger Cook entered a discussion about what we can know about crucifixion and what it was that Jesus carried. Often, scholars assume that carrying a σταυρός was a common crucifixion practice, and refer to a few Greek sources as parallels. Yet, do these sources speak of cross-bearing? In this article it is argued that possibly three of the sources could be counted as parallels to cross-bearing practices represented in the Gospels.
TL;DR: In this paper, an unpublished account of the 1954 General Meeting of SNTS in Marburg, written by C. K. Barrett, is presented, where the interesting part of Barrett's account is its picture of Rudolf Bultmann who, after the evening sessions, with a group of colleagues withdrew to a pavement cafe at the Marktplatz and sat there "at the head in undisputed preeminence".
Abstract: This article calls attention to an unpublished account of the 1954 General Meeting of SNTS in Marburg, written by C. K. Barrett. The interesting part of Barrett's account is its picture of Rudolf Bultmann who, after the evening sessions, with a group of colleagues withdrew to a pavement cafe at the Marktplatz and sat there ‘at the head in undisputed preeminence’.
TL;DR: The authors adapted the Wasserman-Gurry method of assessing pre-genealogical coherence in the Synoptic Gospels (for which full collation of the relevant witnesses is presently lacking) in several ways to approximate more closely the approach used in the Coherence-Based Genealogical Method (CBGM).
Abstract: Since other evidence strongly suggests that the omission of Matt 16:2b–3 is the result of multiple emergence, this variant unit serves as a helpful case study to evaluate the usefulness of pre-genealogical coherence for detecting multiple emergence of a reading, an important premise of the Coherence-Based Genealogical Method (CBGM). This article adapts the Wasserman–Gurry method of assessing pre-genealogical coherence in the Synoptic Gospels (for which full collation of the relevant witnesses is presently lacking) in several ways to approximate more closely the approach used in the CBGM. It also attempts to refine the data generated by the Parallel Pericopes: Manuscript Clusters tool of the INTF at certain points. The study confirms that the assessment of pre-genealogical coherence is useful in detecting multiple emergence, coincidental agreement and contamination even based on the limited data in the Parallel Pericopes volume of the Editio Critica Maior.