[B-Greek] PNEUMATIKAIS

George F Somsel gfsomsel at yahoo.com
Sat Oct 25 19:23:23 EDT 2008


>From the Paedagogos ii.4 by Clement of Alexandria

καὶ γὰρ ὁ ψαλμὸς ἐμμελής ἐστιν εὐλογία καὶ σώφρων·  ᾠδὴν πνευματικὴν ὁ ἀπόσ 
KAI GAR hO YALMOS EMMELHS ESTIN EULOGIA KAI SWFRWN; WiDHN PNEUMATIKHN hO APOS [2.4.44.2] TOLOS EIRHKE TON YALMON.
 
 
 
For the psalm is a melodious and sober blessing. The apostle calls the psalm “a spiritual song.” 
 
Roberts, A., Donaldson, J., & Coxe, A. C. (1997). The Ante-Nicene Fathers Vol. II  (249). Oak Harbor: Logos Research Systems.2.4.44.2 τολος εἴρηκε τὸν ψαλμόν. george
gfsomsel 


… search for truth, hear truth, 
learn truth, love truth, speak the truth, hold the truth, 
defend the truth till death.


- Jan Hus
_________ 




________________________________
From: "nebarry at verizon.net" <nebarry at verizon.net>
To: b-greek at lists.ibiblio.org
Sent: Friday, October 24, 2008 11:06:14 AM
Subject: Re: [B-Greek] PNEUMATIKAIS



Original Message:
-----------------
From: +Fr Patrick B O'Grady fatherpatrick at fastmail.fm
Date: Thu, 23 Oct 2008 19:18:05 -0700
To: fjanzen at gmx.net, b-greek at lists.ibiblio.org
Subject: Re: [B-Greek] PNEUMATIKAIS


>>PNEUMATIKAIS modifies only WDAIS, and none of the others. This exegesis
is based on long tradition within Orthodox Christian interpretation of
the New Testament. The exact same Greek word order is found in Ephesians
5:18.<<

What exegesis?  This is only an assertion, however venerable.

>>In H KAINH DIAQHKH: META SUNTOMOU hERMHNAIAS, a parallel koine and
modern Greek New Testament by the venerable Greek scholar, Panagiotis
Trembelas, we find this modern Greek parallel for the Colossians passage
in view:
...ME PSALMOUS KAI hUMNOUS KAI PNEUMATIKAS QDAS...  So here, we can see
how the Greeks themselves read the text. Even though the adjective
follows the noun in the received text, it is meant to go only with
WDAIS. BTW, it seems to me that if the adjective had to go with the
other nouns, it would be worded something like this:
...PSALMOIS KAI hUMNOIS KAI WDAIS TOIS PNEUMATIKOIS<<

As Carl said in another context, we can't really go by what they would have
said, but by what was actually written.  However, I am not discounting the
traditional Orthodox reading of the text, but I am interested in 1) any
actual exegetical arguments to support the reading and 2) how early this
interpretation may be established.  Chrysostom?  Athanasius?  Thanks for
any additional information you can supply.

Barry
http://my.opera.com/barryhofstetter/blog


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