[B-Greek] Mark 7:18-19 Syntax

Iver Larsen iver_larsen at sil.org
Fri Oct 30 00:45:28 EDT 2009


----- Original Message ----- 
From: "Nikolaos Adamou" <nikolaos.adamou at hotmail.com>
To: "George F Somsel" <gfsomsel at yahoo.com>; <bjwvmw at com-pair.net>;
<leonardj at live.com>; "b-Greek" <b-greek at lists.ibiblio.org>
Sent: 30. oktober 2009 03:39
Subject: Re: [B-Greek] Mark 7:18-19 Syntax


>
> 18 καὶ λέγει αὐτοῖς•
> Οὕτω καὶ ὑμεῖς ἀσύνετοί ἐστε;
> οὔπω νοεῖτε ὅτι
> πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι;
> 19 ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν, ἀλλὰ εἰς τὴν κοιλίαν,
> καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται,
> καθαρίζον πάντα τὰ βρώματα.
> 20 ἔλεγε δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, ἐκεῖνο κοινοῖ τὸν ἄνθρωπον.
>
> 18 KAI LEGEI AUTOIS, "hOUTWS KAI hUMEIS ASUNETOI ESTE:  OU NOEITE hOTI
> PAN TO ECWQEN EISPOREUOMENON EIS TON ANQRWPON OU DUNATAI AUTON
> KOINWSAI
> 19 hOTI OUK EISPOREUETAI AUTOU EIS THN KARDIAN ALL' EIS THN KOILIAN,
> KAI EIS TON AFEDRWNA EKPOREUETAI, KAQARIZON PANTA TA BRWMATA?"
>
>> It seems what we have here is a case of KATA SUNESIN.
>> The participle KAQARIZWN as a masc form
>> must refer to the understood subject of LEGEI "He [i.e. Jesus] said."
>
> The entire sentence contains verses 18-20.
> The main verb is λέγει with subject [who] Jesus – implied [to whom]
> αὐτοῖς – the apostles,
> [what]  Οὕτω … βρώματα.
>
> In that sense, yes, καθαρίζον,
> as well as εἰσπορευόμενον, and later on ἐκπορευόμενον
> refers to λέγει, or ἔλεγε for the ἐκπορευόμενον.
> But if εἰσπορευόμενον and ἐκπορευόμενον are not masculine but neuter,
> why καθαρίζον to be masculine, and not in an agreement with the other
> similar forms?
>
> Let me explore the entire phrase that gives what Christ says.
> It contains several phrases with several different verbs.
>
> The first question - Οὕτω καὶ ὑμεῖς ἀσύνετοί ἐστε;
> [Verb] ἐστὲ [Who] ὑμεῖς [What] ἀσύνετοι [How] οὕτω.
>
> The second phrase is also a question.
> οὔπω νοεῖτε ὅτι
> πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον
> οὐ δύναται αὐτὸν κοινῶσαι;
> [main verb] νοεῖτε [who] (ὑμεῖς - assumed)
> [what] a secondary phrase with a [verb] δύναται
> [Who]  πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον
> [What] αὐτὸν κοινῶσαι
> [Why] the entire verse 19, that has three parts,
> the first, where it cannot go (ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν),
> the second, where it goes in (ἀλλὰ εἰς τὴν κοιλίαν {εἰσπορεύεται},)
> and the last, where it goes out (καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται,)
> [Doing what] καθαρίζον πάντα τὰ βρώματα.
>
> It is NOT Jesus the one καθαρίζων πάντα τὰ βρώματα.
>
> It is "πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον,
> εἰς τὴν κοιλίαν εἰσπορεύεται, καθαρίζον πάντα τὰ βρώματα."

I need to agree with George on this one. Why the NA text put a question mark
after TA BRWMATA I don't understand. As far as I can see we have a direct speech
of Jesus that starts with hOUTWS and ends with EKPOREUETAI. Such a speech is
called embedded discourse, and the surrounding words by the writer of the Gospel
are:
KAI LEGEI AUTOIS, ... KAQARIZWN PANTA TA BRWMATA.
And he/Jesus said (to them) ... (thereby) cleansing all food.

All English versions that I have checked understand it correctly as Jesus
declaring all food to be ritually clean by giving this speech (except the KJV 
which is based on the reading with KAQARIZON). Many of them treat it as a 
parenthesis, but I don't think that is necessary.

Iver Larsen




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