What About Grammatical “Errors” in the Greek New Testament?
Question 1105
Scholars sometimes point to grammatical irregularities in the Greek New Testament. Does this mean the Bible contains errors? If Scripture is God’s Word, should not the grammar be perfect?
The Question of “Correct” Grammar
When we ask whether the New Testament contains grammatical errors, we must first ask: errors by what standard? Grammar is not a fixed, eternal entity but a description of how language is actually used. Languages change, dialects vary, and what counts as “correct” depends on context and purpose.
The Greek of the New Testament is Koine Greek – the “common” Greek spoken throughout the Mediterranean world from about 300 BC to AD 300. It differs from Classical Attic Greek (the literary standard of Athens in the 5th and 4th centuries BC) in many ways. Constructions that would have been “wrong” in Classical Greek were perfectly normal in Koine. Judging New Testament Greek by Classical standards is like judging modern English by Chaucer’s usage.
The Influence of Hebrew and Aramaic
Many New Testament writers were Jews whose native language was Aramaic and whose sacred Scriptures were in Hebrew. It is no surprise that their Greek sometimes reflects Semitic patterns. This is especially evident in the Gospels (where Jesus’ Aramaic sayings are translated into Greek), in Revelation (where John’s Greek has a notably Semitic flavour), and in quotations from the Old Testament.
These “Semitisms” are not errors but features of bilingual writing. When Luke records Mary’s Magnificat (Luke 1:46-55), the heavily Semitic style reflects the Hebrew poetic tradition it echoes. When Revelation speaks of “he who is and who was and who is to come” (Revelation 1:4), the grammatically unusual construction (using nominative forms after a preposition that should take genitive) may deliberately echo the divine name. It is stylistic choice, not error.
Stylistic Variation Among Authors
The New Testament authors show considerable stylistic range. Luke and the author of Hebrews write polished, sophisticated Greek. Mark’s Greek is simpler and more colloquial, with frequent use of καί (kai – “and”) to connect sentences. John’s Greek is simple in vocabulary but deep in meaning. Peter’s letters (especially 1 Peter) are notably good Greek, whilst Revelation’s Greek is rough and idiosyncratic.
This variation reflects the human authors’ backgrounds and abilities. God did not homogenise their styles but used them as they were. The fisherman writes differently from the physician. The result is a rich tapestry of voices, all conveying divine truth.
Specific Examples
Several passages are sometimes cited as containing grammatical problems. In Revelation 1:4, as mentioned, John uses the nominative ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος (ho ōn kai ho ēn kai ho erchomenos – “he who is and who was and who is to come”) after the preposition ἀπό (apo), which normally governs the genitive. But this appears intentional, treating the divine title as an indeclinable name.
In Colossians 1:15-20, Paul produces an extended sentence with somewhat loose construction. But this is a hymnic passage, and poetic style often bends grammar for effect. English hymns do the same.
In Mark 2:26, Jesus refers to what David did “when Abiathar was high priest,” though 1 Samuel 21 indicates Ahimelech was high priest at that time (Abiathar was his son who became high priest later). Various solutions have been proposed – that Abiathar was present and later more famous, that the phrase means “in the section about Abiathar,” or that Abiathar served as assistant to his father. The grammatical and historical questions here are disputed, but solutions exist that do not require positing error.
Inspiration and Grammar
The doctrine of inspiration does not require grammatical perfection by classical standards. It requires that Scripture is true and accomplishes God’s purposes. God used human authors with their various abilities and styles. He did not transform them into speakers of Attic Greek or turn fishermen into rhetoricians. He used them as they were, ensuring that through their words – rough or polished – His truth was conveyed accurately.
In fact, God’s willingness to use imperfect human instruments is consistent with His character throughout Scripture. He used Moses who was “slow of speech” (Exodus 4:10). He chose the foolish things of the world to shame the wise (1 Corinthians 1:27). The treasure of the gospel comes in “jars of clay” (2 Corinthians 4:7). Scripture’s human qualities are not embarrassments to explain away but evidences of how God works through real people in real history.
“But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.” 2 Corinthians 4:7
Bibliography
- Moulton, James Hope. A Grammar of New Testament Greek, Vol. I: Prolegomena. T&T Clark, 1908.
- Porter, Stanley E. Idioms of the Greek New Testament. Sheffield Academic Press, 1992.
- Wallace, Daniel B. Greek Grammar Beyond the Basics. Zondervan, 1996.
- Ryrie, Charles C. Basic Theology. Moody Publishers, 1999.
