[B-Greek] I need a better definition to understand this.
Kevin W. Woodruff
cierpke at prodigy.net
Wed Sep 8 09:47:12 EDT 2004
Jimmy:
Ordinarily, verbs have as their direct objects a
substantive (a noun, prounoun, or participle) in the
accusative case.
Example:The boy hit the ball. In Greek "ball" would be
in the accusative case
The verb PROSKUNEW and certain other verbs (like
trusting (e.g., PISTEUW), obeying (e.g., UPAKOUW),
serving (e.g., DIAKONEW), worshiping (e.g., LATREUW),
thanksgiving (e.g., EUCHARISTEW), following (e.g.,
AKOLOUQEW).
(but not always) take their direct object in the
dative case.
Some places where PROSKUNEW has a direct object that
is in the accusative case would be:
Matthew 4:10 you shall worship the Lord your God
Rev 9:20 that they should not worship demons
Rev 13:8 all that dwell upon the earth shall worship
him,
Rev 14:9 If any man worship the beast
Rev 14:11 who worship the beast and his image
I have copied below the discussion of this from
Wallace, Daniel B., Greek Grammar Beyond the Basics -
Exegetical Syntax of the New Testament: Grand Rapids:
Zondervan, 1996 pages 171-173
1. Dative Direct Object
a. Definition
A number of verbs take the dative as their direct
object. Also, it should be noted that such datives are
usually related to verbs implying personal relation.
Thus the meanings of the verbs correspond in meaning
to the basic idea of the pure dative. This category
yields many illustrations.
b. Key to Identification and Clarification
See BAGD, a good concordance, or BDF for a list of
such verbs. Usually it will be obvious when the dative
is the direct object. But since the dative is normally
related to a verb rather than to a noun, there may be
times of confusion.
A good rule of thumb is that verbs taking a dative
direct object can usually be translated with to or in.
Thus uJpakouvw can be translated, I am obedient to,
diakonw' can be rendered I minister to, eujcaristw'
can be translated as I am thankful to, pisteuvw can
be rendered I trust in. (One has to use a little
imagination with these verbs because they are normally
rendered I obey, I serve, I thank, and I
believe.)
Another way to look at the verbs taking dative direct
objects is that the majority of them can be placed in
one of the following groups (all of which, quite
incidentally, are terms used for discipleship):
trusting (e.g., pisteuvw), obeying (e.g., uJpakouvw),
serving (e.g., diakonevw), worshiping (e.g.,
latreuvw), thanksgiving (e.g., eujcaristevw),
following (e.g., ajkolouqevw).
c. Significance
It has already been pointed out that such dative
direct objects are usually related to verbs implying
personal relation. This, in part, is the significance
of dative direct objects. As well, some of the verbs
that take dative direct objects also take accusative
direct objects. Thus, when an author has a choice for
the case of his direct object, the case he chooses in
which to express his idea may be significant.
d. Illustrations
Obviously, because this is such a broad category, the
examples selected cannot possibly reflect the usage
adequately. I have chosen one of the more significant
verbs that takes a dative direct object as well as an
accusative direct object (proskunevw).
1) Introductory Remarks about Proskunevw + Dative
Direct Object
Since the dative is the case of personal interest, it
is easy to see the root idea coming through when an
author chooses to use the dative direct object of
proskunevw. The idea of personal interest lends itself
to personal relation, so it may be significant that
usually in the NT, the dative direct object is used
with proskunevw when true Deity is the object of
worship (cf. Matt 14:33; 28:9; John 4:21; 1 Cor 14:25;
Heb 1:6; Rev 4:10; 7:11; 11:16; 19:10; 22:9). The
implication, in part, may be that God is a true
Godone with whom human beings can have a personal
relation. And usually, when false deity is worshiped,
the accusative direct object is used (cf. Rev 9:20;
13:8, 12; 14:9, 11; 20:4).
It seems, too, that when the dative direct object is
used with pro"-kunevw for the worship of false deity,
the stress is on the personal relation involved (cf.
Rev 13:4) because the object of worship is a real
person, though not true Deity. Occasionally, the
accusative direct object is used with proskunevw when
true Deity is worshiped. Such instances may imply
either a misconception of God on the part ofthe
worshiper (cf. John 4:22) or worship that is at a
distance (cf. discussion on Matt 4:10 below).
2) Examples of Proskunevw + the Dative
Heb 1:6
o{tan deV pavlin eijsagavgh/ toVn prwtovtokon eij"
thVn oijkoumevnhn, levgei kaiV proskunhsavtwsan
aujtw'/ pavnte" a[ggeloi qeou'.
And when he again brings the firstborn into the
[inhabited] world, he says, And let all the angels of
God worship him.
It is only fitting that in Heb 1, the chapter in which
the author establishes the superiority of Christ over
the angelsa superiority belonging to God alonethe
dative direct object should be used of Christ.
Matt 4:9
tau'tav soi pavnta dwvsw, ejaVn peswVn proskunhvsh/"
moi.
I will give you all these things if you fall down and
worship me.
Here, the tempter attempts to tempt Jesus to worship
him. But by the evangelists use of the dat. direct
object, the devil is not asking for mere homage, but
for a confession that he is God.
Cf. also Matt 2:11; 8:2; 14:33; 28:9; John 4:21; Rev
4:10; 19:4.
3) Examples of Proskunevw + the Accusative
Matt 4:10
kuvrion toVn qeovn sou proskunhvsei"
you shall worship the Lord your God
Jesus is refuting the tempter with scripture. He
quotes Deut 6:13, which has fobhqhvsh/ for
proskunhvsei". Thus the use of the acc. with
proskunevw is not due to the LXX. Rather, it seems
that a personal application of this text to the
tempter is being made. Although only the Lord God is
the true God, the devil will have no chance for a
personal relation with him, though he does have an
obligation (cf. Phil 2:10 for a similar theme).
Cf. also Rev 9:20; 13:8; 14:9, 11.
Kevin W. Woodruff
=====
Prof. Kevin W. Woodruff, M. Div., M. S. I. S.
Library Director/Reference Librarian, Professor of Bible and Greek
Tennessee Temple University/Temple Baptist Seminary, 1815 Union Ave.
Chattanooga, Tennessee 37404, United States of America
423/493-4252 (office) 423/493-4423 (home) 423/493-4497 (FAX)
Cierpke at prodigy.net http://pages.prodigy.net/cierpke/woodruff.htm
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