[B-Greek] 1COR. 11:23 APO TOU KURIOU
Bryant J. Williams III
bjwvmw at com-pair.net
Sat Oct 18 03:01:56 EDT 2008
Dear Elizabeth,
I can see both sides of the issue here. On the one hand, Paul did have direct
revelation APO TOU KURIOU (cf. Acts 18:9-10; Gal.1:12; I Cor. 7:10; II Cor.
12:1-10); but, on the other hand it is clear that he did distinguish direct from
indirect revelation (I Cor. 7:12, 25, 40b).
I am more inclined to lean toward direct revelation APO TOU KURIOU since the
context "seems/appears" to indicate just that..
In terms of methodology, I would first see how APO as source is used within the
Pauline Corpus (Romans-Philemon) paying particular attention to the progressive
nature of the epistles starting in Galatians, I & II Thessalonians, I & II
Corinthians, Romans, Ephesians/Colossians/Philippians/Philemon/ I Timothy, Titus
and II Timothy. I would also check Acts to see if Luke also uses APO as source
(since Luke and Paul were traveling companions) before using the other epistles
for supporting the use of APO as source, e.g. I John 1:5.
Another thought is that if ALL the epistles both the Pauline and General use APO
for source, then it is probable that all the authors of the epistles used a form
that was quite common. Finally, it could very well be that a tradition of the
Lord's Supper was passed to Paul from the other apostles (Peter, John, Barnabas,
etc.). This would still be considered to be APO TOU KURIOU. Tertullian's use of
"apostolic succession" referring to doctrine going back from the bishop to the
apostles to Christ.
En Xristwi,
Rev. Bryant J. Williams III
----- Original Message -----
From: "Elizabeth Kline" <kline_dekooning at earthlink.net>
To: "greek B-Greek" <b-greek at lists.ibiblio.org>
Sent: Friday, October 17, 2008 3:15 PM
Subject: [B-Greek] 1COR. 11:23 APO TOU KURIOU
> 1COR. 11:23 EGW GAR PARELABON APO TOU KURIOU, hO KAI PAREDWKA hUMIN,
> hOTI hO KURIOS IHSOUS EN THi NUKTI hHi PAREDIDETO ELABEN ARTON
>
> Is Paul claiming direct revelation in 1COR. 11:23 APO TOU KURIOU? This
> is a question isn't new, see Fee, Thiselton (1Cor NIGTC) and Spicq
> (III.18 n26) for bibliography.
>
> First of all we should set aside the question of the preposition.
> Alford and Rob.-Plummer agree that the question doesn't hinge on the
> use of APO (Meyer and Spicq III.18 n26 disagree). Alford cites 1JOHN
> 1:5 as example where the immediate source hHN AKHKOAMEN AP' AUTOU is
> marked with APO.
>
> 1JOHN 1:5 KAI ESTIN hAUTH hH AGGELIA hHN AKHKOAMEN AP' AUTOU KAI
> ANAGGELLOMEN hUMIN, hOTI hO QEOS FWS ESTIN KAI SKOTIA EN AUTWi OUK
> ESTIN OUDEMIA.
>
> More recently Danker:2000 BDAG 106.5.d states, somewhat tentatively,
> that Paul probably intends us to understand APO TOU KURIOU as his
> immediate source.
>
> The commentaries of the last century make a big point that Paul is
> using the semi-technical language of 'tradition handed down' from his
> Jewish background. This however has no real impact on the question at
> hand, see J.Dunn:1977 [1].
>
>
> 1COR. 11:23 EGW GAR PARELABON APO TOU KURIOU, hO KAI PAREDWKA hUMIN,
> hOTI ...
>
> EGW is pragmatically marked (clause initial) and inherently empathic
> with a finite verb PARELABON. So we might say that it is doubly marked
> here. If Paul had intended to convey the notion that he received
> traditions from the apostles with TOU KURIOU as the ultimate source,
> he certainly chose a misleading way of stating it. Gal. 1:12
> illustrates Paul's attitude about sources.
>
> GAL. 1:12 OUDE GAR EGW PARA ANQRWPOU PARELABON AUTO OUTE EDIDACQHN
> ALLA DI APOKALUYEWS IHSOU CRISTOU.
>
>
> Elizabeth Kline
>
>
>
> [1]J.Dunn, Unity & Diversity (1977), 67: "Moreover he specifically
> designates the source of the Last Supper tradition as 'the Lord'. This
> seems to mean not so much that the earthly Jesus was the original
> source of the tradition, but rather that Paul understood the present,
> exalted Jesus to be the immediate source of the historical formula -
> that is to say, that it was authoritative not because it was a
> tradition but because it was received and accepted on the direct
> authority of the exalted one (cf. and note the present tense in I Cor.
> 7. l0). Here again evidently we are back with the idea of 'pneumatic
> tradition', tradition which is authoritative because of its immediate
> inspiration and its direct relevance."
> ---
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