[B-Greek] EKBALLEI in Mt 13:52
Elizabeth Kline
kline_dekooning at earthlink.net
Mon Jul 14 16:12:29 EDT 2008
On Jul 14, 2008, at 4:27 AM, Iver Larsen wrote:
> The theory does not stand up to scrutiny, and it makes no sense. It
> is not correct that the normative semantic domain for this verb is
> "expulsion" and certainly not "disposal".
>
> The verb means "to cause something or someone to move or be removed
> from a certain place".
> What happens after removal is outside the scope of the verb. In this
> verse the owner of the treasure may remove both new and old things
> out of his storeroom. What he does with them after that depends on
> context. The focus is on the fact that the treasure contains both
> old and new things, and both kinds can be taken out and used when
> appropriate.
>
> Maybe the closest in sense is from Matt 12:20 where "justice" is
> finally taken out from its hiding pace and brought forth to become
> victorious.
I agree with Iver. Take a look at John 10:1-5
John 10:1 Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ
εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν
αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων
ἀλλαχόθεν ἐκεῖνος κλέπτης ἐστὶν
καὶ λῃστής· 2 ὁ δὲ εἰσερχόμενος
διὰ τῆς θύρας ποιμήν ἐστιν τῶν
προβάτων. 3 τούτῳ ὁ θυρωρὸς ἀνοίγει
καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ
ἀκούει καὶ τὰ ἴδια πρόβατα φωνεῖ
κατ᾿ ὄνομα καὶ ἐξάγει αὐτά. 4 ὅταν
τὰ ἴδια πάντα ἐκβάλῃ, ἔμπροσθεν
αὐτῶν πορεύεται καὶ τὰ πρόβατα
αὐτῷ ἀκολουθεῖ, ὅτι οἴδασιν τὴν
φωνὴν αὐτοῦ· 5 ἀλλοτρίῳ δὲ οὐ μὴ
ἀκολουθήσουσιν, ἀλλὰ φεύξονται ἀπ᾿
αὐτοῦ, ὅτι οὐκ οἴδασιν τῶν
ἀλλοτρίων τὴν φωνήν.
JOHN 10:1 AMHN AMHN LEGW hUMIN, hO MH EISERCOMENOS DIA THS QURAS EIS
THN AULHN TWN PROBATWN ALLA ANABAINWN ALLACOQEN EKEINOS KLEPTHS ESTIN
KAI LHiSTHS: 2 hO DE EISERCOMENOS DIA THS QURAS POIMHN ESTIN TWN
PROBATWN. 3 TOUTWi hO QURWROS ANOIGEI KAI TA PROBATA THS FWNHS AUTOU
AKOUEI KAI TA IDIA PROBATA FWNEI KAT ONOMA KAI EXAGEI AUTA. 4 hOTAN
TA IDIA PANTA EKBALHi, EMPROSQEN AUTWN POREUETAI KAI TA PROBATA AUTWi
AKOLOUQEI, hOTI OIDASIN THN FWNHN AUTOU: 5 ALLOTRIWi DE OU MH
AKOLOUQHSOUSIN, ALLA FEUXONTAI AP AUTOU, hOTI OUK OIDASIN TWN
ALLOTRIWN THN FWNHN.
EKBALHi in 10:4 appears to be coreferential with EXAGEI in 10.3, the
same action is referenced by two different verbs. KAI TA PROBATA THS
FWNHS AUTOU AKOUEI KAI TA IDIA PROBATA FWNEI KAT ONOMA establishes the
setting for EXAGEI AUTA which makes it clear that the sheep
voluntarily respond to the voice of hO POIMHN. The notions of violent
expulsion associated with EKBALLW used in exorcism are absent here.
The sheep are not being driven by force they are following willfully
which seems to be a central issue in this illustration.
Elizabeth Kline
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