FILOLOGIA NEOTESTAMENTARIA Vol. V - fascículo 9 - Mayo 1992

INDEX / ÍNDICE

ARTICLES / ARTÍCULOS

ELLUL, D.: Antioche de Pisidie: Une predication... trois credos? (Actes 13,13-43)

HEIMERDINGER, J. & LEVINSOHN, S.: The Use of Definite Article before Names of People in the Greek Text of Acts with Particular Reference to Codex Bezae

BAUMERT, N.: «Wir lassen uns nicht beirren». Semantische Fragen in 1 Thess 3,2f

PHILOLOGICAL NOTES / NOTAS FILOLÓGICAS

MATEOS, J.: Algunas notas sobre el Evangelio de Marcos (IV)

DERRET, J.D.M.: Koinós, Koinóô

ABSTRACTS / RESÚMENES

ANTIOCHE DE PISIDIE:UNE PREDICATION... TOIS CREDOS? (Actes 13,13-43)

Danielle Ellul

Structure and contents of Paul's speech in Antioch of Pisidia, exposing the three creeds contained in it: the OT creed (God as Creator), the NT creed (God conquers death) and the «pauline» creed (God conquers sin). First John the Baptist, then David are disqualified as Messiahs. Paul warns the Jews of the danger of being disqualified for salvation.

The article makes a synchronic reading of Paul's speech in Acts 13:13-43 in order to determine, in view of the play of intratextual relations, its content and the way of expounding it; the author finds help in rhetorics and discourse technique, but paying attention first of all to the text itself.

The speech is set within a narrative frame which establishes its modalities (13:14-15) and evaluates its results (13:42).

Paul addresses his listeners at three successive moments, which mark three different sections: a) 13:16-25: First he addresses the «men of Israel» and «the godfearing» and deals with the time of the Fathers; b) 13:26-37: he addresses his listeners as «those who come from the stock of Abraham» and «the godfearing», placing himself in contemporary time; c) 13:38-41: he speaks simply to the «brethren», leaving aside the historical dimension, and making a new distinction, no longer between jews and pagans, but instead between believers and non believers, pointing to the time present and next future.

In a) appears the subject of Israel's election (OT Creed: God as Creator) (13:l7b-23) and John the Baptist is disqualified as Messiah (13:24-25). In b) it is question of Jesus' crucifixion and resurrection (NT Creed: God conquers death, i.e., God is fully Creator) (13:26-31) and David is disqualified as Messiah (13:32-37). In c) Paul exhorts: the Law (the Decalogue) has lost its salvific function for ever (pauline Creed: God conquers sin) (13:38-39) and there is a danger for Israel to be disqualified (13:40-4l). Its election no longer lasts, for God's promise has been fulfilled in Jesus Messiah.

THE USE OF THE DEFINITE ARTICLE BEFORE NAMES OF PEOPLE IN THE GREEK TEXT OF ACTS WITH PARTICULAR REFERENCE TO CODEX BEZAE

Jenny Heimerdinger and Stephen Levinsohn

Detailed analyses of the use of the definite article before personal names in the Book of Acts allows precise rules to be established. To the traditional account on the role of the article it maust be added that it is ommited when attention is drawn to a pertipant at a specific point in the narrative.

A propósito del uso del artículo ante nombres de persona, el único punto en el que hay algún consenso entre los gramáticos es que de ordinario estos nombres no van precedidos por el artículo, aunque éste puede usarse si la persona ha sido presentada antes por su nombre. Sin razón aparente, hay, sin embargo, numerosas desviaciones de esta regla.

El uso del artículo ante nombres propios en el libro de los Hechos no coincide ni siquiera con el del evangelio de Lucas debido, sin duda, al carácter peculiar de este escrito como narración histórica. El presente estudio se centra en el uso del artículo definido ante nombres de persona en el libro de los Hechos y examina su uso en cada caso. Se utilizan tanto la recensión alejandrina como la occidental del texto.

La regla general es que el modo no marcado de mencionar a una persona por su nombre es la forma articulada y que la omisión del artículo atrae la atención sobre la persona que se nombra (relieve). Esta regla tiene una variedad de funciones y aplicaciones que se examinan en el texto de Hechos teniendo en cuenta las lecturas variantes.

En la conclusión del artículo se hace notar que el codex Bezae tiende claramente a dar menor énfasis a la presencia de los líderes cristianos, en particular a la figura de Pablo. Comparando las dos recensiones en función de los datos adquiridos, parece que el texto alejandrino habría sido escrito antes de que surgiera el problema de los paganos, cuando casi todos los creyentes eran de origen judío, mientras que el texto occidental sería una modificación del primero hecha específicamente en vista de los judeocreyentes, que no admitían fácilmente la inclusión de paganos en la Iglesia.

«WIR LASSEN UNS NICHT BEIRREN» Semantische Fragen in 1 Thess 3,2f

Norbert Baumert

The author analyses the verb saíveszai in Thess 3:3, adduces testimonies which, as from Homer on, demostrate its different meanings, expounds the results deriving for I Thess,determines the sense of I Thess 2b-3a and finalises with the reasoned translation of I Thess 3:1-8.

Continuing a former article (FilNT 4 [1991] 3-20), the meaning of saíneszai is examined, arguing whether it corresponds to «be moved/shaken» or to «be deceived».

First, the article dicusses how saínein relates to seíein. Etymological research shows that sainô and seiô have nothing in common. Taking into account Hesychius, the primitive meaning of saínô is not «to err, to wander», but that of boddy swelling, also with an erotic sense, or that of intense breathing or accelerated heartbeats. Hence the following meanings: l) Approach someone with desire, 2) fondle, 3) seduce; also «praise, flatter». Nowhere is there to be found a sense of movement in a local way, which could derive in «shake, move».

Testimonies, from Homer on, are adduced which demonstrate the different meanings: l) desire (someone), sigh (for someone), greet (affectionately), flatter; these equivalences are classified according to different grammatical constructions: without grammatical object, with instrumental dative, with accusative; 2) fondle, 3) with a negative denotation, induce someone to do what one wants, even with magical means or trying to lead astray. Both active and passive uses are examined.

The results for 1 Thess are expounded: there is no foundation for the sense of «hesitate, be troubled». It is ususally argued that the Vulgate translates moveatur, but this verb has various meanings, among them «to disconcert», «to trouble», «to drive up the wall».

The testimonies of the greek Fathers and writers (Chrysostom, Theodoret, Theophilact, Oecumenius) are examined, where the sense «to be deceived/seduced» is found.

Finally, the sense of 1 Thess 3:2b-3a is expounded, taking three aspects into account: l) the sense of pístis, 2) that of taîs zlípsesin taútais and 3) that of saíneszai, ending with the reasoned translation of 1 Thess 3:1-8.

ALGUNAS NOTAS SOBRE EL EVANGELIO DE MARCOS (IV)

Juan Mateos

Three issues are dealt with in these notes: the meaning of the phrase «the holy of God» in Mk 1:25, the literary value of the presence of the scribes in Mk 2:6 and the use and meaning of the verb sunágomai in Mark's gospel.

Koinós, Koinóô

J. Duncan M. Derret

Koinós (heb. hol) is «profane», the opposite of ágios (qôdeš), irreversible by mere volition. Akázartos (__m_') is «unclean», the opposite of kázaros (__hôr), a condition yielding to purification. Koinós is pejorative, whereas bébêlos, its close analogue, is (ordinarily) not. Both koinós and akázartos relate to racial and dietary superstitions, bat they are not synonymous.