From: Glenn Blank (glennblank@earthlink.net)
Date: Sat Apr 06 2002 - 01:20:35 EST
From: jkdru@Princeton.EDU (Josephine K Dru)
Date: Fri, 5 Apr 2002 17:13:09 -0500 (EST)
>Could anyone please explain the presence of KAI hUMEIS following imperative
>(APOQESQE) in this verse? Illustrations from NT, particularly Pauline,
>usage would be especially appreciated.
>
>Many thanks.
>Josephine Dru
hUMEIS, is of course, is the subject of APOQESQE. But as you imply in your
question, it adds no information, since the information "you" is already
encoded in the 2nd pers pl inflection of the verb. The fact that hUMEIS is
explicitly stated somehow puts emphasis on *you*
But then that begs the question "why" is "you" emphasized.
I counted 27 instances of KAI hUMEIS in Paul's writings (references below).
In all of these except five (2 Cor 6.18; Col 3.8; 1 Thes 2.14, 2.19; 2 Thes
1.12), Paul is drawing a parallel between some other group of people and
"you." The occurrence of hUMEIS marks the shift of focus from whatever
other group of people he was talking about to *you* (a form of contrast) --
"I was talking about such and such, but now, I'm talking about *you* -- and
in all of those 22 instances except one (1 Cor 5.2), the KAI highlights the
parallel Paul wants to draw between that other group of people and *you*
For example, Rom 1.6 -- "We have received grace and apostleship among the
nations; *you also* have received a calling among the nations"
Rom 6.11 -- "Christ died once unto sin, likewise, *you also* account
yourselves as dead unto sin."
Rom 7.4 -- "If a woman's husband has died, she is free to marry another. In
the same way *you* have become dead to sin through Christ so that you can be
married to Christ."
Col 3.7 fits this same pattern: "Because of these things, the wrath of God
comes on the children of disobedience (implying that the "children of
disobedience" are walking in these things). *you* (in contrast to the
children of disobedience) *also* (just like the children of disobedience)
once walked in those things.
So that is why KAI hUMEIS is in verse 7. But why verse 8? I think to some
extent, Carl is right, that it simply "completes the parallel in vs. 7" --
thus the *you also* being repeated gives a kind of "double punch" cadence,
and ties together verse 7 with verse 8.
But I think it does more. hUMEIS in verse 8, as in the other examples,
signals a contrast -- "*you* (as opposed to those who are walking in
disobedience) put off these things." But the KAI certainly does not signal
a parallel with the former group -- the hUIOS THS APEIQEIAS certainly have
*not* put off those things. I think the KAI in verse 8 is functioning
instead like the KAI in 1 Cor 5.2: "Fornication is among the Gentiles;
among *you* (by contrast) even worse fornication is reported." Then in
verse 2, KAI hUMEIS -- that is, *you* (in contrast to the Gentiles) *in
addition* (beyond even what the Gentiles do) are puffed up."
This is how KAI functions in Col 3.8 -- hUMEIS *you* (in contrast to the
hUIOS THS APEIQEIAS) KAI *in addition to* the things in verse 5, *also* put
off all these: anger, wrath, etc."
---------------------
Rom 1.6, 6.10, 7.4; 1 Cor 5.2, 14.9, 14.12, 16.1, 16.16; 1 Cor 1.14, 6.13,
6.18; Eph 1.13, 2.22, 5.33, 6.21; Philippians 2.8, 4,15; Col 3.4, 3.7, 3.8,
3.13, 4.1, 4.16; 1 Thes 1.6, 2.14, 2.19; 1 Thes 1.12
---------------------
glenn blank
Pensacola FL
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