[B-Greek] FOBOS in Eph 5-6
Bryant J. Williams III
bjwvmw at com-pair.net
Sun Apr 4 21:30:06 EDT 2010
Thank you for the reference to Cognitive Linguistics.
Another thought regards the initial context that the servants are in a situation
that is quite serious. ANY disobedience on their part could lead to their death.
This is true in the Greco-Roman world where the master of a slave did not need
permission of the authorities to put a slave to death. Remember Spartacus and
the slave revolt under him. Philemon also shows that for Paul, at least, that
there was no difference between the slave and non-slave with respect to persons
in Christ. Both were to treat each other as brothers in Christ. In the meantime,
one still has to see the warning given to the masters in 6:9.
Paul was a realist as well as an idealist. Submission to the authorities
extended to the wives, to the children and to the servants. Even the masters of
servants, children (parents) and wives (husbands) explicitly were told of their
responsibilities over their charges as they also submitted to Christ.
Rev. Bryant J. Williams III
----- Original Message -----
From: "Elizabeth Kline" <kline_dekooning at earthlink.net>
To: "greek B-Greek" <b-greek at lists.ibiblio.org>
Sent: Sunday, April 04, 2010 2:34 PM
Subject: Re: [B-Greek] FOBOS in Eph 5-6
> On Apr 4, 2010, at 6:35 AM, Bryant J. Williams III wrote:
> > This is one time where I think FOBOS has the meaning of "reverential awe"
> > little "fear/terror" alongside of it. My reasoning is that any approach with
> > regards to God/Christ/Holy Spirit as a Christian is to be with confidence
> > (Hebrews uses "boldness"; I John 4:18 uses "no fear in love). Yet, at the
> > time, there is in the back of my mind that since I am dealing with God,
> > to be a little more than reverential awe/respect because of who He is
> > En Xristwi,
> > Rev. Bryant J. Williams III
> Thank you Bryant,
> I think this could be understood in terms of scenario theory in Cognitive
Linguistics . FOBOS with a genitive or dative of QEOS, KURIOS, or CRISTOS
where the agent-experiencer of FOBOS is Christian is a different "semantic
situation" or scenario than the demons fear (FRISSOUSIN) of QEOS, KURIOS, or
CRISTOS. Perhaps one could argue that the scenario is the same but the sense is
different because the agent-experiencer slot is filled in one case by hostile
> James 2:19 σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ θεός, καλῶς ποιεῖς· καὶ τὰ δαιμόνια
πιστεύουσιν καὶ φρίσσουσιν.
> James 2:19 SU PISTEUEIS hOTI hEIS ESTIN hO QEOS, KALWS POIEIS· KAI TA DAIMONIA
PISTEUOUSIN KAI FRISSOUSIN.
> Elizabeth Kline
>  Appendix Section 2. Scenarios and New Testament Greek
> Scenarios, Discourse, and Translation
> The scenario theory of Cognitive Linguistics, its relevance for analysing New
Testament Greek and modern Parkari texts, and its implications for translation
> Richard A. Hoyle
> > Eph. 6:5 Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου
ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ Χριστῷ, 6 μὴ κατ᾿ ὀφθαλμοδουλίαν ὡς
ἀνθρωπάρεσκοι ἀλλ᾿ ὡς δοῦλοι Χριστοῦ ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς, 7
μετ᾿ εὐνοίας δουλεύοντες ὡς τῷ κυρίῳ καὶ οὐκ ἀνθρώποις,
> > Eph. 6:5 hOI DOULOI, hUPAKOUETE TOIS KATA SARKA KURIOIS META FOBOU KAI
TROMOU EN hAPLOTHTI THS KARDIAS hUMWN hWS TWi CRISTWi, 6 MH KAT᾿ OFQALMODOULIAN
hWS ANQRWPARESKOI ALL᾿ hWS DOULOI CRISTOU POIOUNTES TO QELHMA TOU QEOU EK YUCHS,
7 MET᾿ EUNOIAS DOULEUONTES hWS TWi KURIWi KAI OUK ANQRWPOIS,
> > Eph. 5:21 Ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ,
> > Eph. 5:21 hUPOTASSOMENOI ALLHLOIS EN FOBWi CRISTOU,
> > FOBOS is used several times in this context, I am wondering why we should
water down the force of it in one place and not in the others. In other words,
why should EN FOBWi CRISTOU be watered down to "reverential respect" when we
have META FOBOU KAI TROMOU ... hWS TWi CRISTWi. This assumes that hWS TWi
CRISTWi looks backwards, someone might argue that it looks forwards.
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