From: Mark DelCogliano (firstname.lastname@example.org)
Date: Fri Feb 22 2002 - 17:03:19 EST
Since no one else has taken the bait, I will attempt an answer to Wieland's
questions (which interest me) in the hope that someone with more expertize
will take them up.
> Mark 10:30 EAN MH LABH EKATONTAPLASIONA NUN EN TW KAIRW TOUTW OIKIAS KAI
> ADELFOUS KAI ADELFAS KAI MHTERAS KAI TEKNA KAI AGROUS META DIWGMWN, KAI EN
> TW AIWNI TW ERCOMENW ZWHN AIWNION.
> Clement quotes (cited from R. Swanson):
> APOLHMYETAI EKATONTAPLASIONA NUN DE EN TW KAIRW TOUTW AGROUS KAI CRHMATA
> OIKIAS KAI ADELFOUS ECEIN META DIWGMWN EIS POU; EN DE TW ERCOMENW ZWHN
> 1. How is the META DIWGMWN to be interpreted in Mk?
> 2. What does the EIS POU in Clement mean?
1. I would say that the prepositional phrase functions adverbially
(obviously) and that it has a concessive force ("though not without
persecutions, albeit with persecutions," etc . A sort of after-the-fact
disclaimer after the hundredfold is promised.
2. My initial guess is that EIS POU may mean something like "Why? For what
purpose?", and I am basing this guess on the models of EIS TI; and EIS
TOUTO. Without knowing the wider context of Clement's passage, except that
it is from his treatise "Quis dives salvetur?" [What rich man can be
saved?], perhaps Clement is wondering why the disciple who makes such
radical sacrifices receives back what he or she sacrifices *in this this
life*, i.e. how does the reception of the hundredfold contribute to his
salvation, while he can easily understand the reward of eternal life. Just a
Does anyone have better information?
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