[B-Greek] SOFIA SIRAX 19:4 - Hearts and Minds

Donald R. Vance, Ph.D. donaldrvance at mac.com
Sun Jul 29 15:13:44 EDT 2007


Just a note in addition to what Carl has said here. In Hebrew, in  
which Ben Sirach was originally written, the heart is the seat of the  
intellect and the kidneys the seat of emotions, and to complicate  
matters further, the distinction between the two would not be as  
sharply drawn then as it is today.


Donald R. Vance, Ph.D.
Professor of Biblical Languages and Literature
Oral Roberts University
dvance at oru.edu
donaldrvance at mac.com


On Jul 29, 2007, at 5:46 AM, Carl W. Conrad wrote:

>
> On Jul 29, 2007, at 5:16 AM, kathleen.taylor at dpag.ox.ac.uk wrote:
>
>>
>> Hello,
>>
>> SOFIA SIRAX 19:4 (taken from my Rahlfs Septuagint) reads:
>>
>> ὁ ταχὐ ἐμπίστεύων κοῦφος καρδίᾳ [hO
>> TACU
>> EMPISTEUWN KOUFOS KARDIAi]
>>
>> The King James translates this as:
>>
>>      He that is hasty to give credit is lightminded
>>
>> And the New RSV as:
>>
>>      One who trusts others too quickly has a shallow mind
>>
>> As a beginner, I'm struggling with this, for three reasons, and would
>> really appreciate any guidance.
>>
>> Firstly, I might have naively expected, from the English, that
>> καρδίᾳ [KARDIAi] would be in the genitive ('light of heart').
>> Please, what's going on here?
>
> I think that your expectations are governed by an assumption that the
> grammatical constructions and semantic associations of Greek are more
> comparable to those of English than they in fact are. In this
> instance, let's start with the Greek dative form καρδίᾳ
> [KARDIAi] rather than the English by which it has been conveyed. What
> is the function of the dative case? Here it's not locative (place
> where, time when) and it's not an indirect object; in fact it's an
> instrumental usage involved in this instance -- and that tends to be
> adverbial, answering a question of "how? by what means? with what? in
> what respect?" In the current instance, the usage seems to be "in
> what respect?" In what respect is ὁ ταχὐ ἐμπίστεύων
> (hO TACU EMPISTEUWN) κοῦφος (KOUFOS)? Answer: "in respect to
> heart" -- (and we can't be too sure that "heart" has the same
> referent and implications that it has in English).
>
>>
>> Secondly, I thought κοῦφος [KOUFOS] meant 'light' or 'nimble',
>> which these days is complimentary when applied to minds and
>> positive when
>> applied to hearts. But from the context this verse is obviously
>> pejorative. To me this suggests that ἐμπίστεύων
>> [EMPISTEUWN] is
>> not one who believes in the cognitive sense of belief (e.g. I
>> believe the
>> world is round), because being fast at that would presumably be a  
>> good
>> thing. Instead, it refers to a committed believer -- one who places
>> faith,
>> or trust, in something -- and recommends (by implication) being
>> wary about
>> what or whom you trust.
>
> Here we're in an area of connotations: even in English usage "light"
> and "heavy" can be used in distinct nuances in different expressions:
> "heavy" in "a heavy hand" is pejorative, but in "He's a heavyweight"
> it is positive. Generally speaking, "heavy" (βαρύς, BARUS) tends
> in Greek to refer to what is strong, impressive, sturdy,
> dependable ... -- you get the idea, while conversely
> "light" (κοῦφος, KOUFOS) tends to refer to what is weak,
> trifling, insubstantial, flighty, etc.
>
>  From this it appears that, while KOUFOS KARDIAi might, to one not
> familiar with Greek language and patterns of thought, suggest a
> notion of "light-hearted" or "gay" or "untroubled," the Greek speaker
> is in fact thinking of someone who is "flighty," not really serious
> or dependable: his or her heart won't stay put and can't be counted  
> on.
>
>> Thirdly, is it stretching it too far to read into the use of
>> καρδίᾳ
>> [KARDIAi], rather than, say, some form of FRONIS or NOOS
>
> FRONTIS (φροντίς), NOUS (νοῦς)
>
>> , a stronger, more
>> emotional or personally-important relationship between the believer
>> and
>> the belief-object ('trust' rather than mere 'belief')?
>
> Well, I think you'd really need to consult a good, more-or-less
> unabridged lexicon for the word KARDIA and examine the contexts in
> which it is used, which authors use it in what kinds of context or
> writing, whether its usage varies from earlier to later eras of the
> Greek language, etc. And one needs to be thorough about this too --
> glossaries and most hand-lexica are too abbreviated and one tends to
> search them for a quick-fix equivalent to stick in a slot in
> translation; while the KARDIA is thought of as the seat of affections
> and commitment generally, it sometimes gets into the intellectual
> sphere: in a text drawn from Isaiah 6 that is cited by Jesus in the
> gospels, there is talk of a KARDIA that has grown PACUS (Matthew
> 13:15 ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ
> τούτου EPACUNQH GAR hH KARDIA TOU LAOU TOUTOU "For this
> people's heart has been thickened"): we wouldn't want to speak of
> "thick-hearted"; rather, here the idea is what we mean by "thick-
> headed" or "numb-skulled." Similarly Mark (6:52( speaks of Jesus'
> disciples as having "hardened hearts" (ἦν αὐτῶν ἡ
> καρδία πεπωρωμένη HN AUTWN hH KARDIA PEPWRWMENH); to
> us that sounds like it indicates insensitivity, but the context makes
> it clear that it means "thick-headedness" (οὐ γὰρ
> συνῆκαν ἐπὶ τοῖς ἄρτοις OU GAR SUNHKAN EPI
> TOIS ARTOIS "For they hadn't understood about the loaves").
>
>
>>
>> Thank you!
>>
>> Kathleen Taylor
>> Research scientist
>> Department of Physiology, Anatomy and Genetics
>> Oxford University
>>
>> PS: I am a neuroscientist (hence the limited Greek) but I am
>> interested in
>> how the contrast between 'cognitive' and 'emotional' aspects of
>> belief has
>> been understood in different eras (hence the query). If anyone can
>> point
>> me to work on this topic I would be most grateful.
>
> That's an immense topic (seems so to me, at any rate, a lowly
> humanist). I've read some fascinating stuff related to that sort of
> thing; some classics in the realm of Greek literature are Bruno
> Snell's _The Discovery of the Mind_ (Ger. _Die Entdeckung des
> Geistes_), R. B. Onians' _The Origins of European Thought: About the
> Body, the Mind, the Soul, the World, Time and Fate_.
>
>
> Carl W. Conrad
> Department of Classics, Washington University (Retired)
>
>
> ---
> B-Greek home page: http://www.ibiblio.org/bgreek
> B-Greek mailing list
> B-Greek at lists.ibiblio.org
> http://lists.ibiblio.org/mailman/listinfo/b-greek




More information about the B-Greek mailing list