[B-Greek] 1Cor. 1:2 hHGIASMENOIS ... KLHTOIS hAGIOIS
Elizabeth Kline
kline_dekooning at earthlink.net
Wed Feb 24 14:01:53 EST 2010
TDNT, EDNT and BDAG make a distinction between AGIOS as "marked off, set aside for sacred use" a cultic term and "pure" in the ethical moral sense. The stark division between the cultic sense and the moral ethical sense bothers me somewhat but I just looked up qodesh in a UBS online dictionary and it is used as a term for cult prostitutes. This appears to indicate that the cultic sense of qodesh - AGIOS was distinct from the ethical moral sense. That which is set aside for sacred use in the cult is not necessarily morally pure.
In 1Cor. 1:2 hHGIASMENOIS ... KLHTOIS hAGIOIS, which sense is predominate? Do we attach the same sense to verb as we do to the adjective?
Elizabeth Kline
On Feb 23, 2010, at 3:37 PM, Elizabeth Kline wrote:
> Rom. 1:7 πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
>
> 1Cor. 1:2 τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ, αὐτῶν καὶ ἡμῶν·
>
> Rom. 1:7 PASIN TOIS OUSIN EN hRWMHi AGAPHTOIS QEOU, KLHTOIS hAGIOIS, CARIS hUMIN KAI EIRHNH APO QEOU PATROS hHMWN KAI KURIOU IHSOU CRISTOU.
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> 1Cor. 1:2 THi EKKLHSIAi TOU QEOU THi OUSHi EN KORINQWi, hHGIASMENOIS EN CRISTWi IHSOU, KLHTOIS hAGIOIS, SUN PASIN TOIS EPIKALOUMENOIS TO ONOMA TOU KURIOU hHMWN IHSOU CRISTOU EN PANTI TOPWi, AUTWN KAI hHMWN·
>
> Sanday & Headlam (Rom. ICC) have a long note on Rom. 1:7 concerning the LXX background for KLHTOIS hAGIOIS. S&H claim that this is a mistranslation of מקרא־קדשׁ miqra' qodesh which became a technical term in the LXX Pentateuch. J.Wevers notes on Ex. 12:16 and Lev. 23:2 confirm the first part of the hypothesis. Wevers has no reason to comment on Romans 1:7. C.E.B Cranfield (Rom. ICC) is not totally convinced that Paul's use of KLHTOIS hAGIOIS is dependent on the LXX.
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> Ex. 12:16 καὶ ἡ ἡμέρα ἡ πρώτη κληθήσεται ἁγία καὶ ἡ ἡμέρα ἡ ἑβδόμη κλητὴ ἁγία ἔσται ὑμῖν πᾶν ἔργον λατρευτὸν οὐ ποιήσετε ἐν αὐταῖς πλὴν ὅσα ποιηθήσεται πάσῃ ψυχῇ τοῦτο μόνον ποιηθήσεται ὑμῖν
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> Lev. 23:2 λάλησον τοῖς υἱοῖς Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς αἱ ἑορταὶ κυρίου ἃς καλέσετε αὐτὰς κλητὰς ἁγίας αὗταί εἰσιν ἑορταί μου
>
> Ex. 12:16 KAI hH hHMERA hH PRWTH KLHQHSETAI hAGIA KAI hH hHMERA hH hEBDOMH KLHTH hAGIA ESTAI hUMIN PAN ERGON LATREUTON OU POIHSETE EN AUTAIS PLHN hOSA POIHQHSETAI PASHi YUCHi TOUTO MONON POIHQHSETAI hUMIN
>
> Lev. 23:2 LALHSON TOIS hUIOIS ISRAHL KAI EREIS PROS AUTOUS hAI hEORTAI KURIOU hAS KALESETE AUTAS KLHTAS hAGIAS hAUTAI EISIN hEORTAI MOU
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> Assuming that Paul was using KLHTOIS hAGIOIS as a technical term borrowed from the LXX, what impact would have on our understanding of hHGIASMENOIS in 1Cor. 1:2? In other words, do we treat the lexical semantics of hHGIASMENOIS in 1Cor. 1:2 as completely independent of hAGIOIS?
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