[B-Greek] Luke 17: 20-21
Elizabeth Kline
kline_dekooning at earthlink.net
Thu Sep 17 14:34:27 EDT 2009
On Sep 17, 2009, at 6:22 AM, Carl Conrad wrote:
> Iver did call attention to a very important and commonly-ignored
> aspect of this much-disputed text: that hUMWN, the object of ENTOS, is
> plural and therefore must refer to a grouping of persons.
Yes, and according to Luke's narrative, a group of Pharisees. Is
Jesus going to tell a group of Pharisees that the kingdom is within
them? There are counter arguments to this that involve ripping apart
Luke's narrative, speculations about sources , redaction, ad nauseam.
If we just leave Luke's narrative as we found it the addressees were
the Pharisees and perhaps others who were there listening.
There is some linguistic support for reading ENTOS as "in your midst"
or "among you" . This evidence has been known for a long time so
obviously it didn't convince everyone.
.
Xenophon Hist., Anabasis (0032: 006)
“Xenophontis opera omnia, vol. 3”, Ed. Marchant, E.C.
Oxford: Clarendon Press, 1904, Repr. 1961.
Book 1, chapter 10, section 3
.
ἡ δὲ Μιλησία ἡ νεωτέρα ληφθεῖσα ὑπὸ
τῶν ἀμφὶ βασιλέα ἐκφεύγει γυμνὴ
πρὸς τῶν Ἑλλήνων οἳ ἔτυχον ἐν τοῖς
σκευο- φόροις ὅπλα ἔχοντες καὶ
ἀντιταχθέντες πολλοὺς μὲν τῶν
ἁρπαζόντων ἀπέκτειναν, οἱ δὲ καὶ
αὐτῶν ἀπέθανον· οὐ μὴν ἔφυγόν γε,
ἀλλὰ καὶ ταύτην ἔσωσαν καὶ τἆλλα,
ὁπόσα ἐντὸς αὐτῶν καὶ χρήματα καὶ
ἄνθρωποι ἐγένοντο, πάντα ἔσωσαν.
.
hH DE MILHSIA hH NEWTERA LHFQEISA hUPO TWN AMFI BASILEA
EKFEUGEI GUMNH PROS TWN hELLHNWN hOI ETUCON EN TOIS SKEUO-
FOROIS hOPLA ECONTES KAI ANTITACQENTES POLLOUS MEN TWN
hARPAZONTWN APEKTEINAN, hOI DE KAI AUTWN APEQANON· OU MHN
EFUGON GE, ALLA KAI TAUTHN ESWSAN KAI TA)LLA, hOPOSA
ENTOS AUTWN KAI CRHMATA KAI ANQRWPOI EGENONTO, PANTA
ESWSAN.
.
Xenophon Hist., Hellenica (0032: 001)
“Xenophontis opera omnia, vol. 1”, Ed. Marchant, E.C.
Oxford: Clarendon Press, 1900, Repr. 1968.
Book 2, chapter 3, section 19
.
δὴ τῶν πραγμάτων· ὁ δ' αὖ Θηραμένης
καὶ πρὸς ταῦτα ἔλεγεν ὅτι ἄτοπον
δοκοίη ἑαυτῷ γε εἶναι τὸ πρῶτον μὲν
βουλομένους τοὺς βελτίστους τῶν
πολιτῶν κοινωνοὺς ποιή- σασθαι
τρισχιλίους, ὥσπερ τὸν ἀριθμὸν
τοῦτον ἔχοντά τινα ἀνάγκην καλοὺς
καὶ ἀγαθοὺς εἶναι, καὶ οὔτ' ἔξω
τούτων σπου- δαίους οὔτ' ἐντὸς τούτων
πονηροὺς οἷόν τε εἴη γενέσθαι·
ἔπειτα δ', ἔφη, ὁρῶ ἔγωγε δύο ἡμᾶς
τὰ ἐναντιώτατα πράτ- τοντας, βιαίαν τε
τὴν ἀρχὴν καὶ ἥττονα τῶν ἀρχομένων
.
DH TWN PRAGMATWN· hO D' AU QHRAMENHS KAI PROS TAUTA
ELEGEN hOTI ATOPON DOKOIH hEAUTWi GE EINAI TO PRWTON MEN
BOULOMENOUS TOUS BELTISTOUS TWN POLITWN KOINWNOUS POIH-
SASQAI TRISCILIOUS, hWSPER TON ARIQMON TOUTON ECONTA TINA
ANAGKHN KALOUS KAI AGAQOUS EINAI, KAI OUT' EXW TOUTWN SPOU-
DAIOUS OUT' ENTOS TOUTWN PONHROUS hOION TE EIH GENESQAI·
EPEITA D', EFH, hORW EGWGE DUO hHMAS TA ENANTIWTATA PRAT-
TONTAS, BIAIAN TE THN ARCHN KAI hHTTONA TWN ARCOMENWN
.
Thucydides Hist., Historiae (0003: 001)
“Thucydidis historiae, 2 vols.”, Ed. Jones, H.S., Powell, J.E.
Oxford: Clarendon Press, 1:1942 (1st edn. rev.); 2:1942 (2nd edn.
rev.), Repr. 1:1970; 2:1967.
Book 7, chapter 5, section 3
.
καὶ νικηθέντων τῶν Συρακοσίων καὶ
τῶν ξυμμάχων καὶ νεκροὺς
ὑποσπόνδους ἀνελομένων καὶ τῶν
Ἀθηναίων τροπαῖον στησάντων, ὁ
Γύλιππος ξυγκαλέσας τὸ στράτευμα οὐκ
ἔφη τὸ ἁμάρτημα ἐκείνων, ἀλλ'
ἑαυτοῦ γενέσθαι· τῆς γὰρ ἵππου καὶ
τῶν ἀκοντιστῶν τὴν ὠφελίαν τῇ τάξει
ἐντὸς λίαν τῶν τειχῶν ποιήσας
ἀφελέσθαι·
.
KAI NIKHQENTWN TWN SURAKOSIWN
KAI TWN XUMMACWN KAI NEKROUS hUPOSPONDOUS ANELOMENWN KAI
TWN AQHNAIWN TROPAION STHSANTWN, hO GULIPPOS XUGKALESAS
TO STRATEUMA OUK EFH TO hAMARTHMA EKEINWN, ALL' hEAUTOU
GENESQAI· THS GAR hIPPOU KAI TWN AKONTISTWN THN WFELIAN
THi TAXEI ENTOS LIAN TWN TEICWN POIHSAS AFELESQAI
.
Plato Phil., Leges (0059: 034)
“Platonis opera, vol. 5”, Ed. Burnet, J.
Oxford: Clarendon Press, 1907, Repr. 1967.
Stephanus page 789, section a, line 7
.
{ΚΛ.} Τί δῆτ', ὦ ξένε; ἦ τοῖς ἄρτι
γεγονόσι καὶ νεωτάτοις πόνους
πλείστους προστάξομεν;
{ΑΘ.} Οὐδαμῶς γε, ἀλλ' ἔτι καὶ
πρότερον τοῖς ἐντὸς τῶν αὑτῶν
μητέρων τρεφομένοις.
.
{KL.} TI DHT', W XENE; H TOIS ARTI GEGONOSI KAI NEWTATOIS PONOUS
PLEISTOUS PROSTAXOMEN;
.
{AQ.} OUDAMWS GE, ALL' ETI KAI PROTERON TOIS ENTOS TWN hAUTWN MHTERWN
TREFOMENOIS.
.
Also the evidence from the LXX and Aquila, Symmachus I gave in my
last post.
.
Ex. 17:7 καὶ ἐπωνόμασεν τὸ ὄνομα τοῦ
τόπου ἐκείνου πειρασμὸς καὶ
λοιδόρησις διὰ τὴν λοιδορίαν τῶν
υἱῶν Ισραηλ καὶ διὰ τὸ πειράζειν
κύριον λέγοντας εἰ ἔστιν κύριος ἐν
ἡμῖν ἢ οὔ
.
EX. 17:7 KAI EPWNOMASEN TO ONOMA TOU TOPOU EKEINOU PEIRASMOS KAI
LOIDORHSIS DIA THN LOIDORIAN TWN hUIWN ISRAHL KAI DIA TO PEIRAZEIN
KURION LEGONTAS EI ESTIN KURIOS EN hHMIN H OU
.
Note also where Exodus 17:7 hebrew בקרבנו beqirbneu is
rendered in the LXX (old greek) by EN hHMIN where Aquila has ENTOS
hEMON and Symmachus EN MESO hEMON.
.
The passage in Luke 17:20-23 hangs together nicely (coherence) if we
assume that the current (at the time of speaking) manifestation of the
kingdom is the presence of the king in their midst. This would explain
the repeated warning about those who say look here, look there. The
fact that the current (at the time of speaking) manifestation of the
kingdom is hidden doesn't mean that future manifestation of the
kingdom will be hidden. In fact the reason you don't need to listen to
those who say look here or look there is that the future manifestation
(paraousia) will be so obvious you will not need to have anyone point
it out to you. But this is getting away from linguistic evidence.
Elizabeth Kline
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