Date: Tue Feb 06 2001 - 02:14:03 EST
<HTML><FONT FACE=arial,helvetica><FONT SIZE=2>XAIRE,
<BR>This could easily degenerate into a theological discussion, but I'll try to
<BR>keep it to the Greek. In several of the better commentaries [Swete, Charles,
<BR>Aune] the authors maintain that the author does not claim to be the Apostle
<BR>John. In looking at vv. 1 & 2 of Cap. 1 I question that.
<BR>1. APOKALUYIS IHSOU XRISTOU hHN EDWKEN AUTWi hO QEOS DEICEAI TOIS DOULOIS
<BR>AUTWi A DEI GENESQAI EN TAXEI, KAI ESHMANEN APOSTEILAS DIA TOU AGGELOU AUTOU
<BR>TWi DOULWi AUTOU IWANNHi
<BR>2. hOS EMARTURHSEN TON LOGON TOU QEOU KAI THN MARTURIAN IHSOU XRISTOU hOSA
<BR>I would tend to read this [Okay, Carl, I know you'll have questions regarding
<BR>the translation of MARTURIAN in v. 2]
<BR>1. The revelation of Jesus Christ [note that I'm avoiding specifying the type
<BR>of genitive] which God gave him to reveal to his servants what must happen
<BR>soon. He sent [it] by his angel to his servant John
<BR>2. who witnessed the Word of God [I take this as a reference to Jn. 1.1] and
<BR>the martyrdom of Jesus Christ, whatever he saw.
<BR>I therefore take this as a direct claim that he was, in fact, the Apostle
<BR>Aune seems to me to be somewhat inconsistent since, although all the verbs
<BR>(EDWKEN, ESHMANEN, EMARTURHSEN) are aorist indicatives translates
<BR>1This is a revelation from Jesus Christ which God granted him to show to his
<BR>servants events which must quickly come to pass, which he made known by
<BR>sending his angel to his servant John, 2 who now bears witness to all the
<BR>visions he saw which is the message from God, that is, the witness borne by
<BR>He justifies his choice by resorting to the epistolary aorist.
<BR>"2.a. EMARTURHSEN is analogous to an epistolary aorist; i.e., what the author
<BR>writes in the present will be a past event from the perspective of the
<BR>readers and so must be translated as a present tense (Allo, 2). For a similar
<BR>use of the aorist in a prologue, see Thucydides 1.1.1: “Thucydides, an
<BR>Athenian, is writing [CUNEGRAYE] about the war which the Peloponnesians and
<BR>the Athenians fought with one another.” Other examples: in a subscript from
<BR>Trajan to the Smyrnaeans written ca. a.d. 100 (SEG 32:1202.5), EGRAYA is used
<BR>to mean “I am writing.” For epistolary aorists in early Christian
<BR>literature, such as EPEMYA, EGRAYA, EPESTEILA, cf. 2 Cor 8:18, 22; 9:3; Eph
<BR>6:22; Phil 2:25, 28; Col 4:8; Philem 11; Heb 13:22; Pol. Phil. 13; Ign. Eph.
<BR>9:1; Trall. 12:3."
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