[B-Greek] The masculine participle in Mark 13:14
George F Somsel
gfsomsel at yahoo.com
Sat Dec 23 19:47:24 EST 2006
It's also interesting that in the Matthean version (24.15) a neuter is used. Since Dan 9.27 does not have the verb hISTHMI (nor does Luke (16.15)), it is interesting that each gospel would have a different form.
george
gfsomsel
_________
----- Original Message ----
From: Jeffrey B. Gibson <jgibson000 at comcast.net>
To: Carl W. Conrad <cwconrad2 at mac.com>
Cc: greek <b-greek at lists.ibiblio.org>
Sent: Saturday, December 23, 2006 7:42:12 PM
Subject: Re: [B-Greek] The masculine participle in Mark 13:14
"Carl W. Conrad" wrote:
> It helps, when putting a question like that, to give us the text in question:
>
> Text: hOTAN DE IDHTE TO BDELUGMA THS ERHMWSEWS hESTHKOTA hOPOU OU DEI hO ANAGINWSKWN NOEITW TOTE hOI EN THi IOUDAIAi FEUGETWSAN EIS TA ORH
>
> hESTHKOTA is indeed a a masculine ptc, and the noun that would seem to be the antecedent is TO BDELUGMA. I can't figure any explanation for the gender -- UNLESS we are to understand TO BEDELUGMA to be the ruler whose image is being referred to. I'm currently away from home and any resources to check regarding this, but that's all I can think of.
FWIW, here's what R.T. France has to say on the question at hand:
Mark’s masculine participle hESTHKOTA is unexpected. BDELUGMA is neuter, and the masculine could hardly be taken as a constructio ad sensum when the subject is an altar. There is nothing in the Daniel passages or in 1 Maccabees to suggest giving a personal meaning to the BDELUGMA THS ERHMWSEWS. Is Mark then transferring the language to
speak of a personal violator of the temple? That has been the conclusion of many who have then associated this passage with the prophecy in 2 Thes. 2:3–4 of the ANQRWPOS THS ANOMIAS who will take his seat in the NAOS TOU QEOU proclaiming himself to be God, and have taken it as referring not to the events preceding the destruction of the
temple but to the eschatological conflict. That is not the only explanation of Mark’s masculine, however, and the fact that Mark’s BDELUGMIA is standing, not sitting like the man of lawlessness, while not in itself a crucial difference, may point us in a different direction. When Antiochus’s emissaries desecrated the temple by setting up a
pagan altar, they also designated it the temple of ZEUS OLUMPIOS (2 Macc. 6:2) and installed a statue of its new god; if Mark had in mind a counterpart to such a statue of the (male) god Zeus, he might well have spoken of ‘him’ standing (masculine) in the temple.?65?
France, R. T.: The Gospel of Mark : A Commentary on the Greek Text. Grand Rapids, Mich.; Carlisle : W.B. Eerdmans; Paternoster Press, 2002, p. 523
Jeffrey
--
Jeffrey B. Gibson, D.Phil. (Oxon)
1500 W. Pratt Blvd.
Chicago, Illinois
e-mail jgibson000 at comcast.net
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