>Marion here: Now comes the reason why I have been asking these questions.
>The word "PNEUMATOS" is in the genitive or ablative case (I opt for the
>genitive case). Can this genitive noun be the subject of a finite verb?
>If so, what is the rule of grammar or syntax which allows it?
Carlton L. Winbery responded:
The genitive TOU PNEUMATOS modifies TO FRONHMA. You could see it as a
subjective genitive if you take FRONHMA as "thinking." You would then
translate it, "He who searches the heart knows what the Spirit is thinking,
because (I take hOTI to be causal) he intercedes for the saints according
to God's [will]."
Marion here: Is TO FRONHMA in the nominative case or the accusative case?
I opt for the accusative case because it seems to be the object of the
finite verb OIDEN. Now we come back to my original question: Can the
subject of the finite verb ENTUGXANEI be in the genitive case (TOU
PNEUMATOS)? Can it be in the accusative case (TO FRONHMA)?
As far as considering the theological ramifications of the passage I opt to
first determine what the original (Greek) is saying then we can interpret
it! Let me point out that I do not agree with any interpretation that I
have read on B-GREEK so far. Jesus makes intercession (Romans 8:34,
Hebrews 7:24-25, and Isaiah 53:12). Jesus is a heart searcher (Revelation
2:23) and the human spirit is distinguished from the flesh of man in a
number of passages (Acts 7:59 etc.). I opt for the spirit of both verses
26 and 27 to be the human spirit which is used by God to search the
innermost parts of man (Proverbs 20:27). It is the flesh of mankind that
is having infirmity (Romans 6:19). The spirit of man knows the innermost
thoughts of man (I Corinthians 2:11) and reveals them to God through prayer
which is through the intercessor (Jesus).
Any reasonable interpretation of this passage must draw some kind of
distinction between the words ENTUGXANEI (verses 27 and 34) and
HUPERENTUGXANEI (verse 26).
Marion R. Fox
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