[B-Greek] Luke 2:25 KAI PNEUMA HN hAGION EP AUTON
George F Somsel
gfsomsel at yahoo.com
Sun Jun 3 08:29:13 EDT 2007
Without either approving or diapproving of his conclusion since I really haven't given much thought to it, Plummer in his ICC commentary on Lk writes
πνεῦμα ἦν ἅγιον [PNEUMA HN hAGION]. This is the order of the words in the best authorities; and the separation ἅγιον [hAGION] of from πνεῦμα [PNEUMA] by ἦν [HN] accentuates the difference between this expression and that in the next verse, Here the meaning is, “an influence which was holy was upon him”; 1:15, 35, 41, 67 are not parallel. See on 1:15. The accusative, ἐπʼ αὐτόν [EP' AUTON], indicates the coming, rather than the resting, of the holy influence; the prophetic impulse.
Plummer, A. (1896). A critical and exegetical commentary on the Gospel According to S. Luke (66). London: T&T Clark International.
The following verse which he mentions reads
6 καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν χριστὸν κυρίου.
KAI HN AUTWi KEXRHMATISMENON hUPO TOU PNEUMATOS TOU hAGIOU MH IDEIN QANATON PRIN [hH] AN IDHi TON XRISTON KURIOU
george
gfsomsel
Therefore, O faithful Christian, search for truth, hear truth,
learn truth, love truth, speak the truth, hold the truth,
defend the truth till death.
- Jan Hus
_________
----- Original Message ----
From: Elizabeth Kline <kline_dekooning at earthlink.net>
To: B-Greek <b-greek at lists.ibiblio.org>
Sent: Sunday, June 3, 2007 3:27:34 AM
Subject: Re: [B-Greek] Luke 2:25 KAI PNEUMA HN hAGION EP AUTON
On Jun 2, 2007, at 7:49 PM, Jonathan Robie wrote:
> Luke 2:25 καὶ πνεῦμα ἦν ἅγιον ἐπ αὐτόν
> Luke 2:25 KAI PNEUMA HN hAGION EP AUTON
>
> To me, that HN feels like it's in a strange place, I would have
> expected KAI HN PNEUMA hAGION EP AUTON or KAI PNEUMA hAGION HN EP
> AUTON or KAI PNEUMA hAGION EP AUTON HN, but there it is dividing up
> the phrase PNEUMA hAGION. Does this emphasize which spirit it was
> that was upon him? Or what function does sticking it in that
> particular place play?
The discontinuous constituent PNEUMA hAGION occurs in three places:
MATT. 1:20 TAUTA DE AUTOU ENQUMHQENTOS IDOU AGGELOS KURIOU KAT' ONAR
EFANH AUTWi LEGWN: IWSHF hUIOS DAUID, MH FOBHQHiS PARALABEIN MARIAN
THN GUNAIKA SOU: TO GAR EN AUTHi GENNHQEN EK PNEUMATOS ESTIN hAGIOU.
LUKE 2:25 KAI IDOU ANQRWPOS HN EN IEROUSALHM hWi ONOMA SUMEWN KAI hO
ANQRWPOS hOUTOS DIKAIOS KAI EULABHS PROSDECOMENOS PARAKLHSIN TOU
ISRAHL, KAI PNEUMA HN hAGION EP' AUTON: 26 KAI HN AUTWi
KECRHMATISMENON hUPO TOU PNEUMATOS TOU hAGIOU MH IDEIN QANATON PRIN
[H] AN IDHi TON CRISTON KURIOU.
ACTS 1:5 hOTI IWANNHS MEN EBAPTISEN hUDATI, hUMEIS DE EN PNEUMATI
BAPTISQHSESQE hAGIWi OU META POLLAS TAUTAS hHMERAS.
I could find no satisfactory explanation. On LUKE 2:25 I.H.Marshall
(NIGTC) makes a comment about "emphasis" which is sort of an
exagtical waste basket for all sorts of things. S.Levinsohn
(Discourse Features NT GK p.60) mentions both LUKE 2:25 and ACTS 1:5
as examples of a discontinuous constituent which cannot be eaisly be
explained by pragmatic analysis. He doesn't even offer a suggestion.
Plummer (Luke ICC) thinks that PNEUMA ... hAGION in LUKE 2:25 has a
different referent than TOU PNEUMATOS TOU hAGIOU in verse 26.
I suspect that there is a pragmatic explanation lurking somewhere,
yet to be discovered (by me anyway).
Elizabeth Kline
---
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