From: Carlton Winbery (winberyc@popalex1.linknet.net)
Date: Thu Jul 30 1998 - 04:54:17 EDT
corrected version
Jonathan Robbie wrote;
>I have two questions about this section:
>
>1. In verses 3-4, the construction "oude halusei ouketi oudeis edunato
>auton dhsai, dia...", combined with what follows, seems to have two
>possible meanings, which hinge on the intepretation of the phrase "oudeis
>iscuen auton damasai". If "damasai" means literally to subdue, then this
>would imply that the man had been successfully chained or shackled in the
>past, but he had always gotten free, and now nobody could chain him or
>shackle him at all. Is this the right way to read this?
I think that this would be indicated but moreso by the presence of OUKETI,
no longer.
>2. In verse 8, the construction "exelqe to pneuma to akaqarton ek tou
>anqrwpou" is confusing - "exelqe" is second person imperative, but he seems
>to be speaking to the spirits, yet referring to them in the same phrase in
>the nominative (not vocative). How is the syntax of this to be interpreted?
>
You've found one of the places where the first inflected form of TO PNEUMA
TO AKAQARTON is used as a vocative. The only words that have a separate
vocative form in the NT <are> masc. sing. nouns. Hence <it is> reported
that <he> was saying (perhaps repeating?) "Unclean spirit! Come out of the
man!"
Carlton L. Winbery
Fogleman Professor of Religion
Louisiana College
Pineville, LA 71359
winberyc@popalex1.linknet.net
winbery@andria.lacollege.edu
--- B-Greek home page: http://sunsite.unc.edu/bgreek You are currently subscribed to b-greek as: [cwconrad@artsci.wustl.edu] To unsubscribe, forward this message to leave-b-greek-329W@franklin.oit.unc.edu To subscribe, send a message to subscribe-b-greek@franklin.oit.unc.edu
This archive was generated by hypermail 2.1.4 : Sat Apr 20 2002 - 15:39:55 EDT