[B-Greek] 2 Thess.1:12, POIMHN and DIDASKALOS
Iver Larsen
iver_larsen at sil.org
Sat Jul 31 03:47:12 EDT 2004
>
> The Greek suggests that POIMENAS and DIDASKALOUS are grouped
> together, even
> though they are not interchangeable terms. Just because we don't know why
> they are grouped together at this point in time, doesn't mean it isn't so.
As long as we agree that they are not interchangeable, that is fine. That
was actually one of my main points. I see lots of overlap, but not identity.
All five terms are grouped together by being in the same list, and I am
willing to accept a relatively greater overlap between the last two than the
others.
> Someone could find an inscription tomorrow which will explain it.
> Over 4,000
> inscriptions have been discovered at Ephesos alone in the last 20 years.
> Perhaps the Jewish context could be illuminating - synagogue leaders and
> elders were classified also as teachers, cf. Epiphanius of Salamis,
> Panarion, 30.18.2 (PG 41.436A); Justin Martyr, Dialogue with Trypho, 137.
Yes, I accept that there is considerable overlap between the terms you
mention. Some if not all synagogue leaders and elders would also be
instructing, but not all instructors were synagogue leaders. Elders can be
used with different senses in secular and religious contexts, so the sense
depends on context - as always, of course. In the Biblical context I would
expect all teachers to be elders in the general sense of a respected leader
with considerable life experience, but not necessarily in the specific sense
of an elder in a local church. In a non-biblical context, you can have an
instructor who is not an elder.
There is good reason why the restricted Granville Sharp rule specifically
excludes plurals and therefore does not apply to Eph 4:11. If a text
described a single person as POIMHN KAI DIDASKALOS it is clear that both
words describe the same person, even though each descriptive word maintains
its specific sense. But as soon as we get into plurals we have theoretically
three possibilities of membership in the overlapping of group A and group B.
1) X belongs to A, but not to B (X may be a shepherd and not a teacher), 2)
X belongs to both A and B (X is both a shepherd and teacher), and 3) X
belongs to B, but not to A (X is a teacher and not a shepherd)
So, if we say "some people are shepherds and teachers" that does not
necessarily mean total overlap, i.e. number 2, but it could mean partial
overlap, either 1, 2 or 3. It is similar to the many examples of the
coordinated GRAMMATEIS KAI FARISAIOI.
Not all scribes are Pharisees and not all Pharisees are scribes.
> Iver: "Another problem is defining what a DIDASKALOS is."
> Ann: There isn't a problem at all, there is an abundance of documentary
> evidence for the meaning - teacher, instructor, one who is
> accorded status,
> and may be used as a term of respect. See IG VI.209.16 (Laconia, I BC)
> "Eudaimokles son of Eudaimokles, teacher according to law'; P.Oxy
> 41.2971.15
> (Oxyrhynchos, 66 AD), "Herakles. carrying out all the
> instructions given to
> him by Seuthes. the boy being maintained and clothed by the instructor
> Seuthes"; I.Eph. 7.2.43-40.9 (Ephesos, II AD), dedication to a teacher by
> her pupil, "Here lies Severa, Jacob's daughter, may she rest in
> peace"; PSI
> 8.871.13, (Oxyrhynchos, 66 AD), contract, "wishing that my son
> Petechon, who
> is not yet of age, be registered. so that he will be able to learn the
> coppersmith's trade under the tradesman instructor Herakleides."; IG II2
> 1.1.1028.39 (Athens, 100/99 BC), "they continued in harmony with and
> obedient to the director and the instructors throughout the year"; CII
> 2.1266.b.1 (Jerusalem, II BC - II AD), epitaph, "[Burial place] of
> Theodotion, instructor"; FD 3.2.48.18 (Delphi, 97 BC), of players taking
> part in the Pythian festival, "Agathokles son of Sokrates comic actor,
> Ariston son of Menelaos tragic poet, Khairestatos son of Philagros
> fellow-competitor, son of Poseidonios fellow competitor in tragedy, and
> trainer of the great choir.". Aristophanes, Acharnians, 628,
> uses it in the sense "producer" (of a play).
I appreciate your insight and knowledge of the papyrus texts. Have you made
similar research on the other words used in this verse? APOSTOLOS, PROFHTHS,
EUAGGELISTHS, POIMHN. Is it not possible or even likely that these words
were used in a more specific, technical and biblical sense in the GNT than
in general usage? In modern English there are many Biblical words that
acquire a somewhat special sense when used in the Bible as compared to usage
in everyday language. It is the same for any technical vocabulary.
My point is that we cannot get a comprehensive understanding of the NT sense
of shepherd and teacher from one verse only. We need to look at the whole
context of the NT church. It is from that context that I see two different
aspects of the teaching ministry. For the pedagogical aspect of instructor I
would see a great overlap between shepherd and instructor. A shepherd is
more or less equivalent to an elder in the NT, and elders are supposed to be
able to be good instructors. For the aspect of teaching ministry that
involves guarding and expounding the true doctrine, I see much more overlap
between teacher and apostle than teacher and shepherd, notwithstanding the
grammar of Eph 4:11. (Cf. 2 Tim 1,11 and James 3,1)
I think that most people with a ministry in the NT church had a combination
of ministries, and I do believe that Jesus was all in one: apostle, prophet,
evangelist, shepherd and teacher.
> Iver: "2) Teaching is linked with authority, power (Acts 13:12) and
> declaration of religious truth in the GNT. A teacher was considered an
> authority figure, because he had knowledge that others did not
> have. Unlike
> today in Western culture, it was a very high-status position in
> society. The
> title "teacher" was equivalent to "lord, master". The Greek DIDASKALOS
> corresponds to the Hebrew Rabbi (John 1:38, 20:16). References: Mat 7:29,
> 8:19, 9:11, 10:24, 23:8, Luk 9:38, 12:13, John 9:34, 13:13-14 etc."
>
> Ann: Do you mean the "he" as a generic he?
Yes, I meant the generic "he". The "new" English is not yet sufficiently
ingrained in my brain. By the way, are there examples of female rabbis in
the papyri about Jewish affairs? Or can't you tell because the more general
word DIDASKALOS is used to translate rabbi?
> Iver: "> 3) Teaching is considered as leading into truth or into
> falsehood.
> It is not concerned with pleasing people, but with speaking the truth."
> Ann: Is it then linked with PARRHSIA in the NT? (I mean in its actual
> meaning, not the way it has been glossed in English Bible versions.) Have
> you read Foucault on PARRHSIA?
No, I have not read Foucault, and I cannot see any particular connection
between PARRHSIA and DIDASKALIA. Are you saying that the normal
understanding of PARRHSIA is mistaken?
L&N says about this word:
25.158 ... a state of boldness and confidence, sometimes implying
intimidating circumstances - 'boldness, courage.'
Liddell Scott has:
PARRHSIA .. freespokenness, openness, frankness, Eur.; 2. in bad sense,
licence of tongue, Isocr.
PARRHSIAZOMAI -to speak freely, openly, boldly, Plat., etc.
PARRHSIASTHS... a free speaker, Arist.;
PARRHSIASTIKOS freespoken, Arist.
Iver Larsen
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