> At 02:42 AM 11/7/97 EST, Paul S. Dixon wrote:
> >B-Greekers:
> >
> >Does anybody know the significance, if any, of the EIS+verb EIS
> >construction, you know, like in EISHLQEN EIS?
> >
> >
> Paul, IMO there is little if any significance to this construction, at least
> in the realm of whether the prepositional idea is emphasized. In general it
> is considered good Greek style to "repeat" the preposition with the object
> if the preposition retains its physical sense within the compound verb (this
> appears to be true of all similar prepositions and compounds, not just EIS).
> The Greeks seem not to view this as redundant, and in fact one soon gets
> quite accustomed to it. In effect, it helps to clarify the relationship of a
> given object to the verb. However, it is not always used (as your research
> shows).
Paul,
I would second Don's remarks. However, I suspect that behind your poseted
question is another regarding the meaning of the phrase in Mk 14:38 and/or
in the LP. Even if my assumption is incorrect, one should still take note
of the fact that when the phrase in question is prefaced with MH and used
in a command where the object of the action is not a place, the phrase
takes on the meaning "Do not ENGAGE in". See Ps. 142:2 (LXX) where MH
EISELQHS EIS KRISIN META TOU DOULOU SOU means "do not engage in judging
your servant". See also Jer. 16:15 (LXX); Josh 23:6; 1 Sam. 25:26, 33
("do not commit murder). Compare Dan 3:2 (no MH) where the command ELQEIN
EIS is a command to participate in a dedication ceremony.
This has rammifications for my thesis that the petition in the LP and in
Mk 14:38 means "do not engage in (commit) PEIRASMOS.
Yours,
Jeffrey Gibson
jgibson@acfsysv.roosevelt.edu