[B-Greek] Re: Romans 1:17 EK PISTEWS EIS PISTIN
Paul Toseland
toseland at blueyonder.co.uk
Fri Apr 30 12:57:44 EDT 2004
Dear Harold,
You asked the meaning of 'non-telic' verbs. Benware
defines non-telic verbs as verbs whose action are
unbounded. I take it that the term is descriptor of
Aktionsart; So, in the case of Rom 1:17,
DIKAIOSUNH QEOU is being revealed; the
verbal action is ongoing.
I will try to deal brefly with the texts you cite
as instances of the EK ... EIS construction
(with the prepositions governing identical objects).
Psalm 83:8a LXX (Heb., 84:8a; English 84:7a)
POREUONTAI EK DUNAMEWS EIS DUNAMIN
The NET Bible translates Ps 84:7a, 'They are sustained
as they travel along', providing the following footnote:
/Heb/ “they go from strength to strength.” The phrase
“from strength to strength” occurs only here in the OT.
With a verb of motion, the expression “from [common
noun] to [same common noun]” normally suggests
movement from one point to another or through
successive points (see Num 36:7; 1 Chr 16:20; 17:5;
Ps 105:13; Jer 25:32). Ps 84:7 may be emphasizing
that the pilgrims move successively from one “place of
strength” to another as they travel toward Jerusalem.
All along the way they find adequate provisions and
renewed energy for the trip.
If this is right, then the English idiom 'from strength
to strength', which suggests a progressive increase of
strength, seems to be a misleading translation of the
Hebrew. On the other hand, if Benware is right, then
EK DUNAMEWS EIS DUNAMIN would convey precisely the sense
of the underlying Hebrew.
Jer 9:2c LXX (English 9:3)
EK KAKWN EIS KAKA EXHLQOSAN
The NET Bible translates the Hebrew, 'they do one
evil thing after another'. This doesn't suggest an
intensification of evil as the action progresses;
simply that all along their path these people do
evil. The idea (if the NET translation is right) is
immutability.
2 Cor 2:16ab
These instances need to be read in the context of
2:14-16b. However, I will quote only 2:16ab, as
the full passage is rather long:
hOIS MEN OSMH EK QANATOU EIS
QANATON, hOIS DE OSMH EK ZWHS
EIS ZWHN.
These metaphors belong to the larger metaphor of
a triumphal procession (2:14f; QRIAMBOS). Paul
portrays himself in as a captive prisoner led by God
in a victory parade in which, evidently, God
celebrates PANTOTE and EN PANTI TOPWi,
Paul's conversion. Paul's role in this procession is to
spread all along the route the fragrance of Christ (all
this from 2:14). This fragance is to God the pleasing
savour of a sacrifice, the death of Christ among
those who are perishing and those who are being
saved (2:15). Among those who are perishing Paul is
OSMH EK QANATOU EIS QANATON - 'an odour that
means death from start to finish', whereas to those who
are being saved he is 'an odour that means life from
beginning to end'. All along the procession (that is,
throughout the Apostle's entire ministry) the two groups,
hOI APOLLUMENOI and hOI SWiZOMENOI, encounter
him in quite different manners. To the one, he always and
inevitably brings condemnation and death (as did his
predecessor to the Israelites in the desert, 3:7-9; but to
the pther group, the encounter always brings life.
This interpretation makes excellent exegetical sense in the
wider context of 2 Cor 2:14-4:15, and has much to commend
it; but I must leave it here.
Best regards
Paul Toseland
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