[B-Greek] 2COR. 10:10 hOTI hAI EPISTOLAI MEN, FHSIN ...
George F Somsel
gfsomsel at yahoo.com
Sat Nov 28 15:12:13 EST 2009
It seems to me that there is a difference between 2 Cor 10.10 and Jn 10.35 in that in Jn 10.35 there is really no speech intro formula. In 2 Cor 10.10 FHSIN is a speech intro formula which when followed by hOTI indicates a quotation. In Jn 10.35 there is no hOTI though in Jn 10.34 there is a hOTI which functions as the introduction of quoted speech in which EIPEN is included in the quotation which follows immediately upon hOTI. I would agree that the structure of 2 Cor 10.10 is somewhat unusual in that the introductory formula FHSIN is delayed and placed in the middle of the quotation, but that doesn't change its function. You will find the same in English literature -- "'I am', he said, '...'" rather than "He said, 'I am ...'"
george
gfsomsel
… 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: Donald Cobb <docobb at orange.fr>
Cc: greek B-Greek <b-greek at lists.ibiblio.org>
Sent: Sat, November 28, 2009 11:51:24 AM
Subject: Re: [B-Greek] 2COR. 10:10 hOTI hAI EPISTOLAI MEN, FHSIN ...
On Nov 27, 2009, at 10:46 PM, Donald Cobb wrote:
> I wasn't so much thinking of the analogy between hOTI and GAR as the
> fact that FHMI is nested inside the quotation in both passages.
> Having said that, the GAR in 1 Cor 6:16 introduces the citation from
> Genesis as an explanation of what precedes (v. 16a). In my reading
> of 2 Cor 10:10, the hOTI is not altogether different: it introduces
> a statement that builds on the preceding verse and explains it, that
> explanation becoming a citation "en cours de route".
>
> What struck me though was the nested use of FHMI, which was your
> original question I believe.
Donald,
My question was fuzzy, actually several questions. I can illustrate
with a citation from GspJn
John 10:35 εἰ ἐκείνους εἶπεν θεοὺς πρὸς
οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ
οὐ δύναται λυθῆναι ἡ γραφή, 36 ὃν ὁ
πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς
τὸν κόσμον ὑμεῖς λέγετε ὅτι
βλασφημεῖς, ὅτι εἶπον· υἱὸς τοῦ
θεοῦ εἰμι;
.
JOHN 10:35 EI EKEINOUS EIPEN QEOUS PROS hOUS hO LOGOS TOU QEOU
EGENETO, KAI OU DUNATAI LUQHNAI hH GRAFH, 36 hON hO PATHR hHGIASEN KAI
APESTEILEN EIS TON KOSMON hUMEIS LEGETE hOTI BLASFHMEIS, hOTI EIPON·
hUIOS TOU QEOU EIMI;
.
Observe how hOTI functions in hUMEIS LEGETE hOTI BLASFHMEIS and
compare it to hOTI in hOTI EIPON· hUIOS TOU QEOU EIMI. My initial
question had to do with word order. Is it possible for hOTI to
introduce speech when the verb of speaking follows hOTI either
immediately or later? In Jn 10:36 I might read the second hOTI as
introducing the content of their accusation against Jesus, not the
speech of Jesus. It could also be understood as logical hOTI --
because -- EIPON· hUIOS TOU QEOU EIMI.
Thanks again,
Elizabeth Kline
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