Omitted Words In John 14:14 Scripture
Omitted Words in John 14:14
The verse in question, John 14:14, reads: "If ye shall ask any thing in my name, I will do it" (KJV). However, some manuscripts omit the word "anything" [2]. The significance of this omission is a subject of interest among biblical scholars and theologians.
Literary Context
John 14:14 is part of Jesus' farewell discourse to his disciples, where he comforts them with the promise of his ongoing presence and assistance through prayer. The surrounding verses discuss the role of the Holy Spirit and the relationship between Jesus and the Father [3]. The literary context suggests that Jesus is emphasizing the importance of praying in his name.
Historical Setting
The Gospel of John is generally believed to have been written in the late 1st century AD, with the exact date and authorship being subjects of ongoing scholarly debate [6]. The historical setting of John 14:14 is thus the late apostolic era, with Jesus' words being recorded by the evangelist John.
Key Terms
The phrase "in my name" is crucial in understanding John 14:14. The Greek phrase "ἐν τῷ ὀνόματί μου" (en tō onomati mou) indicates that the request is made with reference to Jesus' authority and identity [1]. The term "name" here signifies Jesus' character, mission, and divine authority.
Major Exegetical Decisions
One major exegetical decision revolves around the omission of "anything" in some manuscripts. The presence or absence of this word significantly affects the interpretation of the verse. With "anything," the verse suggests a broad promise of Jesus' willingness to grant any request made in his name. Without it, the verse still implies that Jesus will act on behalf of those who pray in his name, but the scope of his action is less explicitly defined.
Range of Interpretations
The interpretation of John 14:14 has varied among Christian traditions. Some, like Calvin, understand the verse to imply that Jesus will grant requests that align with God's will and are made in faith [4]. Others may interpret it more broadly or narrowly, depending on their theological perspectives.
The Patristic tradition, as represented by Augustine, emphasizes the importance of understanding Jesus' promises within the context of his overall teaching and the will of God [5]. The Reformed tradition, following Calvin, tends to interpret Jesus' promise as being conditional upon the request being in line with God's will.
Function in Tradition
John 14:14 has been significant in Christian prayer and devotion, encouraging believers to pray confidently in Jesus' name. The verse has been used in various liturgical and devotional contexts to emphasize the power and efficacy of prayer.
The omission of "anything" in some manuscripts serves as a reminder of the complexities of textual transmission and the importance of considering variant readings in biblical interpretation. Despite these variations, the core message of John 14:14 remains a cornerstone of Christian prayer and faith, emphasizing Jesus' commitment to his followers.
The significance of John 14:14 is further underscored by its cross-references to other biblical passages that discuss prayer and the name of Jesus [2]. These connections highlight the
Sources
- Titus “Titus 1:14 (LITV) — not listening to Jewish myths and commandments of men, having turned away from the truth.”
- Treasury of Scripture Knowledge “John 14:14 cross-references: John 14:13, John 14:16, 1 Corinthians 1:4”
- Treasury of Scripture Knowledge “John 14:17 cross-references: Proverbs 14:10, Isaiah 57:15, Isaiah 59:21, Ezekiel 36:27, Matthew 10:20, John 14:16, John 14:23, John 15:26, John 16:13, Romans 8:9, Romans 8:13, 1 Corinthians 2:14, 1 Corinthians 3:16, 1 Corinthians 6:19, 1 Corinthians 14:15, 2 Corinthians 6:16, 2 Corinthians 13:5, Galatians 4:6, Ephesians 2:22, Ephesians 3:17, Colossians 1:27, 2 Timothy 1:14, 1 John 2:27, 1 John 3:24, 1 John 4:4, 1 John 4:6, 1 John 4:12, 1 John 5:7, Revelation 2:17”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 71: other points relating to the forgiveness of sins, see the following chapter. 436 This sentence is wholly ommitted in the French. 437 Latin, “Dolere sibi simulant.”—French, “Ils alleguent;”—they allege. 438 All the previous sentences of this section, except the first , are omitted in the French. 439 1 John 5:10 , 19 ; Heb. 9:14 ; 10 29; Luke 1:74, 75 ; Rom. 6:18 ; Col. 3:1 ; Tit. 2:11 ; 1 Thess. 5:9 ; 1 Cor. 3:16 ; Eph 2:21 ; 5:8; 2 Cor. 6:16 ; 1 Thess. 4:3 , 7 ; 2 Tim. 1:9 ; Rom. 6:18 ; 1 John 4:10 ; 3:11; 1 Cor. 6:15 , 17 ; 12:12;”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 14.--HIS EIGHTH ERROR. (SEE ABOVE IN BOOK II. 13 [IX.].): Refuse, if you wish to be a catholic, to believe, or to say, or to teach that "it is of infants, who are forestalled by death before they are born again in Christ, that the Scripture says, 'Speedily was he taken away, lest that wickedness should 349 alter his understanding, or deceit beguile his soul. Therefore God hastened to take him away from among the wicked; for his soul pleased the Lord; and being made perfect in a short time he fulfilled long seasons.'"(1) For this passage has nothin”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — DR. HOLMES' NOTE (part 2): v. 17 and xv. 24. The third instance referred to by Lardner probably occurs at the end of chap. ix. of this same Book iv., where Tertullian 424 again mistakes Matt. v. 17 for a passage of Luke, and charges Marcion with expunging it; curiously enough, the mistake recurs in chap. xii. of the same Book.) In Luke x. 21 Marcion omitted the first <greek>pater</greek> and the words <greek>kai</greek> <greek>ths</greek> <greek>ghs</greek>, that he might not allow Christ to call His Father the Lord of earth, or of this world. The second <greek>pathr</g”