(From the RDB Files)
τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ,
(b) 2 Pet. 1:1: “righteousness of the God of us and savior Jesus Christ”
δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ
(c) 2 Thess. 1:12:“the grace of the God of us and Lord Jesus Christ”
τὴν χάριν τοῦ θεοῦ ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ
(d) 1 Tim. 5:21: “in sight of the God and Christ Jesus and the chosen angels”
ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων
(e) Eph. 5:5: “...in the kingdom of the Christ and God”
ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ
In vol. 5, p. 257 the respected The Expositor's Greek Testament says: "In the present case [Jude 1:4], however, the second noun (kupiov) belongs to the class of words which may stand without the article .... A similar doubtful case is found in Tit. ii. 13.... Other examples of the same kind are Eph. v. 5 ... 2 Thess. i: 12 ... 1 Tim. v. 21 (cf. 2 Tim. iv. 1) ... 2 Peter i. 1." [Except for kupiov, emphasis has been added by me.]
It is no secret to NT Grammarians that when you have more than one noun connected by "and" (kai in NT Greek) and the first noun has the article, the following nouns may or may not have the article but they can still be understood to have the article.
Moulton's Grammar of New Testament Greek says:
"(f) Repetition of Article with several nouns connected by kai
"The art. may be carried over from the first noun to the other(s)" - p. 181, Vol. 3, 1963.
We might compare Matt. 22:32 (all nouns with article) with Mark 12:26 (first article understood with following nouns).
Also notice the following Bible translations:
13 while continuing to expect the blessed fulfillment of our certain hope, which is the appearing of the Sh’khinah of our great God and the appearing of our Deliverer, Yeshua the Messiah. - CJB
13 Looking for that blessed hope, and appearing of that glory of that mighty God, and of our Savior Jesus Christ. - GNV
And while we live this life we hope and wait for the glorious denouement of the Great God and of Jesus Christ our saviour. - Phillips
13 We are to be looking for the great hope and the coming of our great God and the One Who saves, Christ Jesus. - NLV
13 lokynge for that blessed hope and appearynge of the glory of ye greate God and of oure Sauioure Iesu Christ - Coverdale
13 Looking for that blessed hope, and appearing of that glorie of that mightie God, and of our Sauiour Iesus Christ, - Geneva
13 abidinge the blessid hope and the comyng of the glorie of the greet God, and of oure sauyour Jhesu Crist; - Wycliffe
13 lokinge for that blessed hope and glorious apperenge of ye myghty god and of oure savioure Iesu Christ - Tyndale
13 in expectation of that desirable happiness, the glorious appearance of the supreme God, and of our saviour Jesus Christ, - Mace
13 awaiting the blessed hope of the appearance of the Glory of the great God and of our Saviour Christ Jesus, - Moffatt
13 expecting the blessed hope; namely, the appearing of the glory of the great God, and of our Saviour Jesus Christ; - The Living Oracles
13 looking for the blessed hope, and appearing of the glory of the great God and of our Saviour Jesus Christ; - Noyes
13 waiting for the blessed hope, the glorious appearing of the great God and of our Savior Christ Jesus, - Riverside
13 looking for the blessed hope and appearing of the glory of the great God and of our Saviour Jesus Christ, - Sawyer
(KJV) Looking for that blessed hope, and the glorious [F9] appearing of the great God and our Saviour Jesus Christ;
F9 glorious...: Gr. the appearance of the glory of the great God, and of our Saviour Jesus Christ' -
(New American Bible - 1970) as we await our blessed hope, the appearing of the glory of the great God and of our Savior Christ Jesus
(New American Bible - 1991) as we await the blessed hope, the appearance of the glory of the great God and of our savior Jesus Christ
(A New Translation in Plain English - Charles K. Williams) while we wait for the blessed thing we hope for, the appearing oit the glory of the great God and of our Saviour Jesus Christ
(CEV) We are filled with hope, as we wait for the glorious return of our great God and Savior Jesus Christ. [A]
Footnote: A . Titus 2:13 the glorious return of our great God and Savior Jesus Christ: Or "the glorious return of our great God and our Savior Jesus Christ" or "the return of Jesus Christ, who is the glory of our great God and Savior."
According to An Idiom-Book of New Testament Greek, by C. F. D. Moule, Cambridge, England, 1971, p. 109, at Titus 2:13, the sense "of the Great God, and of our Saviour Jesus Christ ... is possible in [New Testament] Greek even without the repetition [of the definite article before the second noun]."
Famed British NT scholar and trinitarian clergyman Henry Alford wrote: "I would submit that [a translation which clearly differentiates God from Christ at Titus 2:13] satisfies all the grammatical requirements of the sentence: that it is both structurally and contextually more probable, and more agreeable to the Apostle’s [Paul’s] way of writing." - The Greek Testament, p. 421, Vol. 3.
And, finally (I think) concerning Titus 2:13, the steadfastly trinitarian The Expositor's Greek Testament (vol. 4, p. 195) says specifically of Titus 2:13:
"On the whole, then, we decide in favour of the R.V.m. in the rendering of this passage, appearing of the glory of the great God and our Saviour Jesus Christ. The grammatical argument - [Sharp's Rule] - is too slender to bear much weight, especially when we take into consideration not only the general neglect of the article in these epistles but the omission of it before σωτὴρ ['savior'] in I Tim. i. I, iv. 10 [1:1; 4:10]."
http://copticjohn.blogspot.com/ tells us:
"The Sahidic is probably the earliest of the [Coptic] translations, and also has the greatest textual value. It came into existence no later than the third century, since a copy of 1 Peter exists in a manuscript from about the end of that century."
20th century Coptic scholar and New Testament translator George W. Horner gives a date closer to 188 CE, based on "the internal character of the Sahidic [version]," which, he says, "supplies confirmation of a date earlier than the third century."
Coptic scholar C. S. Malan said, "The Sahidic Version was made when Greek was a living language even in Egypt, possibly in the second century."
The Coptic Church gives the date of 200 A.D.
The Sahidic Coptic version is likely as old, and as valuable, as the more well-known Old Italian, Vulgate, and Syriac versions.
http://sahidicinsight.blogspot.com/ tells us:
Titus 2:13 and 2 Peter 1:1. These verses are said in some circles to represent the "Granville Sharp Rule" that two nouns connected by kai (Greek, "and") and only the first noun has the definite article, it denotes unity or equality. Thus, in these verses, "the God and Savior Jesus Christ," applies to Christ the titles of both God and Savior. Was this the understanding of the Sahidic Coptic translators?
No. At Titus 2:13 the Sahidic Coptic text reads noute. mn penswthr ihsous pecristos, "God, and our Savior Jesus Christ." Thus, two Persons are in view, not one and the same. The Coptic translators did not know of a "Granville Sharp Rule."
And as for 2 Peter 1:1, the Coptic translators apparently had before them another Greek text, which read "Lord" instead of "God": "Our Lord Jesus Christ, our Savior." (For example, "Lord" instead of "God" is found in the Codex Sinaiticus of the 4th century, and also the Harclean Syriac version.)
And notice Eph. 5:5 - one of the examples Sharp himself chose to "prove" Christ's deity which Wallace completely ignores. Most trinitarian Bibles translate this example of Sharp's Construction: "in the kingdom of Christ and of God" - KJV; NRSV; RSV; NIV; NEB; REB; NAB; Douay; MLB; LB; GNB; TEV; The Amplified Bible; Third Millenium Bible; New Living Translation; New Century Version; God's Word; Holman Christian Standard Bible; Wesley's New Testament; Phillips; and the Webster Bible. This is not the way it would be translated if the two descriptions were of the same person! (At the very least it would be rendered more literally as "the kingdom of the Christ and God.") Instead it clearly shows two persons!
Even trinitarian scholar Murray J. Harris notes, in discussing Eph. 5:5, that “It is highly improbable that Paul would introduce a profound, unqualified doctrinal affirmation (Christ is theos) in an incidental manner [such as here], in a context where the assertion is not crucial to the flow of argument.” - p. 262, Jesus as God, Baker Book House, 1992.
of “prepositional” constructions (“the house of God;” “of the man of God”) which include the noun being modified by a genitive or a dative.
See Part two for all the end notes.