[B-Greek] Rev 18:12-13 gentives and nominatives
George F Somsel
gfsomsel at yahoo.com
Fri Jun 16 13:49:59 EDT 2006
What you have noted is what is known as oratio variata, which is very similar to an anacolouthon, i.e. the structure doesn't follow. A. T. Robertson deals with this in his _A Grammar of the Greek New Testament in the Light of Historical Research_, pp. 436 ff. Oratio variata follows immediately upon anacolouthon.
(e) Anacoluthon. But a more violent break in the connection of sentences than the parenthesis is anacoluthon. This is merely the failure to complete a sentence as intended when it was begun (ἀíáêüëïõèïí [ANAKOLOUQON]). The completion does not follow grammatically from the beginning. The N. T. writers are not peculiar in this matter, since even in an artistic orator like Isocrates such grammatical blemishes, if they be so considered, are found.﻿﻿ And a careful historian like Thucydides will have ἔäïîåí áὐôïῖòἐðéêáëïῦíôåò [EDOCEN AUTOIS--EPIKALOUNTES] (iii. 36. 2). It is just in writers of the greatest mental activity and vehemence of spirit that we meet most instances of anacoluthon. Hence a man with the passion of Paul naturally breaks away from formal rules in the structure of the sentence when he is greatly stirred, as in Gal. and 2 Cor. Such violent changes in the sentence are common in conversation and public
addresses. The dialogues of Plato have many examples. The anacoluthon may be therefore either intentional or unintentional. The writer may be led off by a fresh idea or by a parenthesis, or he may think of a better way of finishing his sentence, one that will be more effective. The very jolt that is given by the anacoluthon is often successful in making more emphasis. The attention is drawn anew to the sentence to see what is the matter. Some of the anacolutha belong to other languages with equal pertinence, others are peculiar to the Greek genius. The participle in particular is a very common occasion [Page 436] for anacoluthon. The Apocalypse, as already shown, has many examples of anacoluthon. The more important N. T. illustrations of anacoluthon will now be given. It is difficult to make a clear grouping of the examples of anacoluthon in the N. T. on any scientific principle.
(f) Oratio Variata.
1. Distinction from Anacoluthon. Sometimes indeed the line between anacoluthon and oratio variata is not very clearly drawn. . . . .
Robertson, A. (1919; 2006). A Grammar of the Greek New Testament in the Light of Historical Research (435-440). Logos.
In v. 13 SWMATWN refers to slaves, referred to here as "bodies, i.e. the souls of men."
Oun Kwon <kwonbbl at gmail.com> wrote:
Rev 18:12 GOMON CRUSOU KAI ARGUROU KAI LIQOU TIMIOU KAI MARGARITWN KAI
BUSSINOU KAI PORFURAS KAI SIRIKOU KAI KOKKINOU
((KAI PAN XULON QUINON KAI PAN SKEUOS ELEFANTINON KAI PAN SKEUOS)) EK
XULOU TIMIWTATOU KAI CALKOU KAI SIDHROU KAI MARMAROU
18:13 ((KAI KINNAMWMON KAI AMWMON KAI QUMIAMATA KAI MURON KAI LIBANON
KAI OINON KAI ELAION KAI SEMIDALIN KAI SITON KAI KTHNH KAI PROBATA))
KAI hIPPWN KAI REDWN KAI SWMATWN KAI YUCAS ANQRWPWN.
I put in brackets the portions having the items in nominative.
List of items are seen in Rev 18:12-13. Aside from those in genitive
belonging to SKEUOUS, the items in genitives are all probably
connected to GOMON.
My first question is about those items in nominative in the middle of
the verse. Why these are not in genitive form? Are thy not connected
Another question is whether I can take the last line as a description
of one single idea '(cargo) of horses, chariots, and people ('body and
soul' as an idiom) driving theses'.
Thanks for your help.
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