Oracles of God: a comparative study of
Apostolic Christianity and its Greco-Roman world
Dr BA Zuiddam DTh
Thesis submitted for the degree Philosophiae Doctor in Greek at the NorthWest University,
Potchefstroom Campus
Promoter:
Copromoter:
April 2008
Prof Dr Fika J van Rensburg
Prof Dr PJ Jordaan
TABLE OF CONTENTS
CHAPTER 1: PREFACE
CHAPTER 2: INTRODUCTION:
THE RISE AND FALL OF THE ORACLES
2.1 Introduction
2.2 Research theme
2.3 Orientation & problem statement
2.3.1 A dramatic change
2.3.2 Oracles and Plutarch
2.3.2.1 Need for further exploration
2.3.3 Oracles and the New Testament
2.3.4 Comparison and relevance
2.3.5 Problem statement
2.3.5.1 Investigative questions relating to De Defectu Oraculorum
2.3.5.2 Investigative questions relating to Apostolic Christianity
2.3.5.3 Investigative questions relating to comparison
2.4 Aims and objectives
2.4.1 Aim
2.4.2 Objectives
2.5. Central theoretical argument
2.6 Method of research
2.7 Schematic representation to indicate correlation
CHAPTER 3: ORACLES IN THE GRECOROMAN WORLD
3.1 Introduction
3.2 Divine directions on site
3.2.1 Importance of local site
3.2.2 Women as prophetic medium
3.2.3 Divination
3.2.4 'Portkey' between the human and divine
3.2.5 Time factors
3.3 Delphi as setting of De Defectu Oraculorum
3.3.1 Apollo and the animals
3.3.2 Prophetic inspiration in Delphi
3.4 Signals of decline: triviality and scepticism
3.4.1 Delphi's decline confirmed by Cicero and Juvenalis
3.4.2 Setting of decline and attempted revival
3.5 Philosophical climate
3.6 Plutarch's faith in the gods
3.7 Conclusion: De Defectu Oraculorum in context
CHAPTER 4: WHEN THE GODS CEASED TO SPEAK:
PLUTARCH'S RELIGIOUS EXPLANATION
4.1 Introduction
4.2 Cessation of the oracles
4.2.1 Friends meet in Delphi
4.2.2 A practical reality: the oracles have ceased
4.2.3 No practical expectation
4.2.4 The silence of the gods
4.2.5 A crisis of faith and a decrease in population
4.2.6 The gods and secondary causes of cessation
4.2.6.1 Daemons
4.2.6.2 Extinction of the daemons?
4.2.6.3. The great Pan is dead!
4.2.6.4 How daemons communicate
4.2.6.5 How humans receive their message
4.2.7 The secondary causes and tools wither
4.2.7.1 Receptiveness in humans can be a factor too
4.2.8 Plutarch's ultimate crisis
4.3 Plutarch and the 21st century
4.4 Conclusion
11
13
13
13
15
15
15
17
17
18
19
20
20
20
21
21
21
21
22
22
24
25
25
25
26
26
27
28
28
29
29
30
32
32
33
33
34
35
37
37
37
38
38
40
41
41
41
42
43
44
44
45
46
47
47
48
48
49
Table of contents
CHAPTER 5: "ORACLE" IN PLUTARCH'S
DE DEFECTU ORACULORUM
5.1 Introduction
5.1.2 Method of assessment
5.2 Occurrences of "oracle": introduced, presented and assessed
5.2.1 An ancient myth (P350409F XQTlcr|_iov)
5.2.2 Former glory (P36041 IE |aavT£iou)
5.2.3 A general disappearance (P36041 IE XQ^crrriQiarv)
5.2.4 Desolation in topregion Boeotia (P36041 IE XQT] crrr] QUOv)
5.2.5 Prophet using different language in procedure (P362412A ^iavT£Lou)
5.2.6 Oracle in Barbarian tongue (P362412A XQT]cr^i6v)
5.2.7 Asleep at the oracle site (P362412B XQi~|crrr|QLOv)
5.2.8 Oracle in the mail from Delphi (P364412C XQTlcr|adv)
5.2.9 Talk in the local inn (P364412C XQTlorr|Qiov)
5.2.10 Meaning revealed (P364412D Aoyiov)
5.2.11 Manifestations have ceased (P364412D jaavTEia)
5.2.12 Baggingup the oracle sites (P366/68413A XQT]cn:r|Qia)
5.2.13 Human sin emphatically rejected as cause for departure gods
5.2.14 Unworthy visitors (P370413DxQr|aTr|Qia)
5.2.15 Eclipse of the oracles (P370413D xQT|crcT|Qicov)
5.2.16 Are the sites sustained by the gods? (P370413E XQT1CTTT1Q^C0V)
5.2.17 Abandoned oracles in desolate Greece (P372414A XQTp^Q101)
5.2.18 Functioning oracle useless (P372414A ^lavxelov)
5.2.19 Who makes the oracle function? (P374414C \a |aavx£ia)
5.2.20 The god not responsible for cessation and abandonment
5.2.20.1 Cessation (P374414D |aavT£iov)
5.2.20.2 Abandonment (P374414DxQTiaiT|Qiov)
5.2.21 About the death of daemons
5.2.22 Daemons as representatives of the gods
5.2.22.1 Daemons oversee procedures (P388417A |aavt£ia)
5.2.22.2 No actual presence of the god (P394417F XQi"|cnT|Qiou)
5.2.23 Sacred rites at the oracle (P394418A XQTlarniQLOV)
5.2.24 Happenings at the oracle in former days (P396418C XQ1"|crnlQLOV)
5.2.25 Daemons bring life to oracles
5.2.25.1 Activity (P394418D |aavxEux)
5.2.25.2 Site (P394418DxQr|0Tr|Qia)
5.2.26 In charge of the oracular site (P398418E XQi"|CTTTlQtfHc;)
5.2.27 Apollo or daemon on sacred site? (P412421C XQ^OTT)QIOV)
5.2.28 Discussing the oracle sites (P420423C XQTlcrTr|Quov)
5.2.29 More than one world?
5.2.30 One true god beyond the gods?
5.2.31 Daemons leaving the oracles (P460431B XQi"|CTTr|Qu*)
5.2.32 Supposing daemons operate the oracles
5.2.32.1 Oracles cease to function (P46243 IB (^avT£ia)
5.2.32.2 Daemons provide power and responses (P462431B \6y\a)
5.2.33 Busy at the oracles (P46243 ID ^avxeiav)
5.2.34 Ancient oracle inverse (P466432B XQT|cr|a6<;)
5.2.35 The reality of demonic inspiration
5.2.36 Gasses as secondary causes to aid the daemons
5.2.36.1 Gas reason for dedication to Geia (P474433E xQi"|aTTlQLC,v)
5.2.37 As dead as a doornail (P478434C XQTl0"nlQLOV)
5.2.38 Concern about explaining the divine away altogether
5.2.38.1 Justgas, nogod?(P482435AxQTl°"rrIQLOu)
5.2.38.2 Sacrifice and prayer on the oracle sites (P482435B XQ^OTTIQLOU;)
4
51
51
52
55
56
57
58
59
60
61
61
61
62
63
63
64
65
66
67
67
68
69
69
70
71
71
71
71
72
72
73
74
74
75
75
75
76
77
77
78
78
79
80
80
80
80
81
81
82
83
83
85
85
86
Table of contents
5.2.38.3 If gas only, why special Pythia? (P484435D ^lavxela)
5.2.39 Activities in Delphi brought many blessings (P484435D (^avxetov)
5.2.40 Secondary causes: human, spiritual and natural
5.2.40.1 Not only gasses, but also perceptiveness required
5.2.40.2 Danger of involving Pythia unprepared (P498438B (^avxelov)
5.2.40.3 Strict regulations for Pythia (P500438C XQr]CJxr|QLOu)
5.2.41 Climax of the perishing gods in textual context
5.3 The use of "oracle" in graphics
5.3.1 Oracle inDeDefectu Oraculorum (1): use of words
5.3.2 Oracle inDeDefectu Oraculorum (2): meaning of words
5.3.3 Oracle inDeDefectu Oraculorum (3): divine communication
5.4 Conclusions about the use of oracle inDeDefectu Oraculorum
CHAPTER 6: DIVINE COMMUNICATION
IN THE NEW TESTAMENT, AN OVERVIEW
6.1 Introduction
6.2 God speaks through dreams (xo ovap)
6.2.1 Occurrences of ovap in the New Testament
6.2.2 Conclusion about dreams in the New Testament
6.3 God speaks in visions (xo o p a ^ a ; r| orcxaaia)
6.3.1 Occurrences of 6pa(^a and oniaoia in the New Testament
6.3.2 Conclusion about the use of vision in the New Testament
6.4 God speaks through his prophets
6.4.1 The New Testament use of prophet (6 7tpoc(>r|xr|<;)
6.4.1.1 New Testament use of prophet in graphics
6.4.2 The New Testament use of prophesy (7tpoc(>r|X£uco)
6.4.2.1 The New Testament use of 7ipocj)r|T£i3aj in graphics
6.4.3 Conclusion about God speaking through his prophets
6.5 God speaks through his Son
6.5.1 Conclusion about God's speaking through Jesus
6.6 God speaks through Scripture (r| ypac(>r| and yEyparcxcu)
6.6.1 New Testament use ofypacj>fj
6.6.1.1 New Testament use of ypac(>r| m graphics
6.6.2 New Testament use of y£ypa7rTcu as reference to Scripture
6.6.2.1 New Testament use of yEypcmxcu in graphics
6.6.3 Apostolic authority as vehicle and confirmation of Scripture
6.6.4 Conclusion about Scripture in the New Testament
6.7 Revelation (drcoKaAin|a<;) used to emphasize divine initiative in communication
6.7.1 The use of cmoKaAvtyiQ in the New Testament
6.7.2 Conclusion about the use of cmoKaAvtyic, in the New Testament
6.8 The use of "Word of God" (Aoyog xou GEOO)
6.8.1 Occurrences of Aoyog TOU 9EOU
6.8.2 Conclusions about the use of "Word of God" (Aoyogxou 9EOU)
6.9 Summary: divine communication in the New Testament
CHAPTER 7: ACTS 7:38:
LIVING ORACLES FOR US
7.1 Introduction
7.2 Wider context within the Acts of the Apostles
7.3 Immediate context: Acts 7:3540
7.3.1 Introduction
7.3.2 The Greek text of Acts 7:3540
7.3.3 Analyses of Acts 7:3540
7.3.3.1 An English translation (New International Version)
7.3.3.2 Grammar
7.4 Acts 7:38 Aoyux Cwvxa
7.4.1 The Greek text of Acts 7:38
87
87
87
88
89
90
92
94
94
94
95
96
101
101
101
102
102
103
103
104
107
107
107
108
110
110
111
Ill
112
112
112
114
115
115
116
117
117
117
119
120
120
123
124
125
125
125
126
127
127
127
127
127
128
130
130
5
Table of contents
7.4.1.1 Text Critical considerations
7.4.2 Exegesis of Acts 7:38 as the immediate textual context of Aoyux C^vxa
7.4.3 Philological conclusion about Aoyux C^vxa
CHAPTER 8: ROMANS 3:2 THE PRIVILEGE OF THE JEWS:
ENTRUSTED WITH THE ORACLES OF GOD
8.1 Introduction
8.2 Wider textual context within the Epistle to the Romans
8.3 Immediate textual context: Romans 2:253:4
8.3.1 Introduction
8.3.2 The Greek text of Romans 2:253:4
8.3.3 Analyses of Romans 2:253:4
8.3.3.1 An English translation (New International Version)
8.3.3.2 Grammar
8.3.3.3 Interpretation Romans 2:253:4
8.4 Romans 3:2: xa Aoyux xou 9£ot>
8.4.1 Greek text of Romans 3:2
8.4.1.1 Text Critical considerations
8.4.2 Exegesis of Romans 3:2 as context of xa Aoyux xou 9£Ot>
8.4.3 Philological conclusion about xa Aoyux xoti 0£oi3
CHAPTER 9: HEBREWS 5:12 ORACLE BASICS
9.1 Introduction
9.2 Wider textual context within Hebrews
9.3 Immediate textual context: Hebrews 4:145:14, particularly Hebrew 5:1114
9.3.1 Introduction to immediate context
9.3.2 The Greek text of Hebrews 4:145:14
9.3.3 Analyses Hebrews 4:145:14
9.3.3.1 An English translation (New International Version)
9.3.3.2 Grammar
9.3.3.3 Interpretation of Hebrews 5:1114 within
the context of Hebrews 4:145:14
9.4 Hebrews 5:12: (xa axoLxeux xfjg dgxn?) TCUV Aoyicov xoti Qeoi)
9.4.1 Greek text Hebrews 5:12
9.4.1.1 Text Critical considerations
9.4.2 Exegesis of Hebrews 5:12 as context of xcuv AoyLcuv xoti Geot)
9.4.3 Philological conclusion about Aoyicov xoti Geot)
CHAPTER 10: 1 PETER 4:11 ORACLE TALK
10.1 Introduction
10.2 Wider textual context within 1 Peter
10.3 Immediate textual context: 1 Peter 4:711
10.3.1 Introduction
10.3.2 Greek text 1 Peter 4:711
10.3.3 Analyses of 1 Peter 4:711
10.3.3.1 An English translation (New International Version)
10.3.3.2 Grammar
10.3.3.3 Interpretation 1 Peter 4:711
10.4 Interpretation of 1 Peter 4:11
10.4.1 Greek text 1 Peter 4:11
10.4.1.1 Text critical considerations
10.4.2 Exegesis 1 Peter 4:11 as immediate textual context of Aoyux Geoti
10.4.3 Philological conclusion about Aoyux Geot)
CHAPTER 11: ORACLES IN THE LXX
11.1 Introduction
11.2 The use of AoyLOv & Aoyux in the Septuagint: method of assessment
11.3 Occurrences and assessment AoyLOV & Aoyux in the LXX
11.3.1 Numbers (twice, all plural)
11.3.1.1 Numbers in graphics
11.3.2 Deuteronomy (once, plural)
6
130
131
133
135
135
135
135
136
136
136
137
137
137
140
141
141
141
141
145
147
147
148
152
152
152
153
153
154
158
158
160
160
160
161
162
163
163
164
166
166
167
167
167
167
169
172
172
172
172
175
177
177
178
179
179
179
180
Table of contents
11.3.2.1 Deuteronomy in graphics
11.3.3 Psalms (26 times)
11.3.3.1 Singular (16 times)
11.3.3.2 Plural (10 times)
11.3.3.3 Psalms in graphics
11.3.4 Isaiah (4 times, all singular)
:
11.3.4.1 Isaiah in graphics
11.4 The Septuagint's overall use of Aoyurv in graphics
11.4.1 Use in percentage
11.4.2 Occurrences
11.4.3 Nature of occurrences
11.4.4 Context of Aoyiov in the Septuagint
11.5 General conclusions about the use of Aoyiov & Aoyia in the LXX
11.6 A comparison of Aoyiov & Aoyia in the LXX and the NT
11.6.1 Exclusive to divine speech
11.6.2 Relational use to mankind
11.6.3 More specific and collective use
11.6.4 Intimate setting of covenant relationship
11.6.5 Revelation of divine knowledge
CHAPTER 12: ORACLES IN APOSTOLIC CHRISTIANITY
12.1 Introduction
12.2 Philological conclusion about Aoyia C^vxa in Acts 7:38
12.3 Philological conclusion about xa Aoyia xou 9eou in Romans 3:2
12.4 Philological conclusion about Aoytcov xou 9eou in Hebrews 5:12
12.5 Philological conclusion about Aoyia 9EOU in 1 Peter 4:11
12.6 Philological conclusions about the use of AoyLOv & Aoyia in the LXX
12.7 General philological conclusions about the use of Aoyiov by Apostolic Christianity
12.7.1 Divine author
12.7.2 Human receivers
12.7.3 Collective use
12.7.3.1 Specific use in LXX
12.7.4 Comprehensive package
12.7.5 Relational context
12.7.6 Divine initiative
12.7.7 Intimate setting of covenant relationship
12.7.8 Divine will
12.7.9 Authoritative revelation
12.7.10 Scriptural revelation
12.7.11 Continued relevance
12.7.12 Sacred
12.7.13 Prophetic
12.7.14 Spiritual growth
12.7.15 Model for speech
12.7.16 Eschatological setting
CHAPTER 13 PLUTARCH AND APOSTOLIC CHRISTIANITY: NEW ORACLES AND THE OLD
13.1 Introduction
13.2 Overview
13.2.1 A valued but diminished role of the Greek oracles (chapter 34)
13.2.2 Disappearance of the oracles (chapter 45)
13.2.2.1 Philological conclusions
13.2.2.2 Philological observations
13.2.2.2.1 Focus on the phenomenon not the messages
13.2.2.2.2 A general claim for disappearance
13.2.2.2.3 A limited activity
13.2.2.2.4 Reference to response in singular
13.2.2.3 A general concern suggested
13.2.2.4 Limitations of this research
13.2.2.4.1 Greek oracle religion only
180
181
181
185
188
189
190
191
191
191
192
193
194
195
196
196
196
196
196
199
199
199
200
200
200
201
202
202
202
202
202
202
202
202
203
203
203
203
203
203
203
204
204
204
205
205
206
206
206
206
206
206
207
207
207
207
207
207
7
Table of contents
13.2.2.4.2 Prophetically inspired oracles only
13.2.3 Claims of Apostolic Christianity (chapter 612)
13.2.3.1 Divine initiative (chapter 6)
13.2.3.2 Specific oracular claims (chapter 710)
13.2.3.2.1 Acts 7:38 (chapter 7)
13.2.3.2.2 Romans 3:2 (chapter 8)
13.2.3.2.3 Hebrews 5:12 (chapter 9)
13.2.3.2.4 1 Peter 4:11 (chapter 10)
13.2.3.3 Oracular claims reinforced in LXX (chapter 11, appendix I)
13.2.3.4 Collective use for authoritative phenomenon (chapter 12)
13.3 Comparison of Plutarch and Apostolic Christianity on oracles
13.3.1 Agreement
13.3.1.1 Human need
13.3.1.2 Divine authorship
13.3.1.3 Revelatory context
13.3.1.4 Authoritative direction
13.3.1.5 Response
13.3.1.6 Supernatural agents
13.3.1.7 Human agents
13.3.2 Disagreement
13.3.2.1 Role of sacred site
13.3.2.2 Human and divine initiative
13.3.2.3 Administration and scope
13.3.2.4 Comprehensiveness
13.3.2.5 Focus on divine authority
13.3.2.6 Perceived accessibility
13.3.2.7 Theological source and contents
13.4 In retrospect
APPENDIX I: LOGOS IN THE LXX
1 Introduction
1.1 Aoyog in the Septuagint: method of assessment
2 Logos in the Septuagint: occurrences and assessments
2.1 Genesis occurrences
2.1.1 Genesis graphics
2.2 Exodux occurrences
2.2.1 Exodus graphics
2.3 Leviticus occurrences
2.3.1 Leviticus graphics
2.4 Numbers occurrences
2.4.1 Numbers graphics
2.5 Deuteronomy occurrences
2.5.1 Deuteronomy graphics
2.6 Joshua occurrences
2.6.1 Joshua graphics
2.7 Judges occurrences
2.7.1 Judges graphics
2.8 Ruth occurrences
2.8.1 Ruth graphics
2.9
1 Samuel occurrences
2.9.1
1 Samuel graphics
2.10
2Samuel occurrences
2.10.1
2Samuel graphics
2.11
IKings occurrences
2.11.1
IKings graphics
2.12
2Kings occurrences
2.12.1
2Kings graphics
2.13
1 Chronicles occurrences
1 Chronicles graphics
2.13.1
2.14
2Chronicles occurrences
2.14.1
2Chronicles graphics
8
208
208
208
208
208
208
209
209
209
210
210
210
210
210
210
210
210
210
210
211
211
211
211
212
212
212
212
212
215
216
217
218
218
218
219
220
220
221
221
222
222
226
227
228
228
232
233
233
233
236
236
240
241
249
249
258
258
261
261
270
Table of contents
2.15 Esther occurrences
2.15.1 Esther graphics
2.16 Job occurrences
2.16.1 Job graphics
2.17 Psalms occurrences
2.17.1 Psalms graphics
2.18 Proverbs occurrences
2.18.1 Proverbs graphics
2.19 Ecclesiastes occurrences
2.19.1 Ecclesiastes graphics
2.20 Song of Songs occurrences
2.20.1 Song of Songs graphics
2.21 Isaiah occurrences
2.21.1 Isaiah graphics
2.22 Jeremiah occurrences
2.22.1 Jeremiah graphics
2.23 Ezekiel occurrences
2.23.1 Ezekiel graphics
2.24 Daniel occurrences
2.24.1 Daniel graphics
2.25 Hosea occurrences
2.25.1 Hosea graphics
2.26 Joel occurrences
2.26.1 Joel graphics
2.27 Amos occurrences
2.27.1 Amos graphics
2.28 Jonah occurrences
2.28.1 Jonah graphics
2.29 Michah occurrences
2.29.1 Michah graphics
2.30 Habakkuk occurrences
2.30.1 Habakkuk graphics
2.31 Zephaniah occurrences
2.31.1 Zephaniah graphics
2.32 Haggai occurrences
2.32.1 Haggai graphics
2.33 Zechariah occurrences
2.33.1 Zechariah graphics
2.34 Malachi occurrences
2.34.1 Malachi graphics
3 Conclusion about Aoyog in the LXX
3.1 Graphic overview of Aoyog in the LXX
4 Linguistically related words
4.1 Aoyelov in the LXX
4.2 i^avxelov in the LXX
4.3 XQr||aaTiCco in the LXX
4.3.1 XQT!(I«TLCCJ in the New Testament
44 XQTKioti:iCT(^6g in LXX and New Testament
4.5 Relevance related words
SUMMARIES
Samevatting in Afrikaans
Summary in English
Resumen en Espanol
Zusammenfassung auf Deutsch
Samenvatting in het Nederlands
BIBLIOGRAPHY
270
273
273
275
275
281
281
286
286
288
288
289
289
293
294
303
303
309
310
313
313
314
314
314
315
316
316
317
317
318
318
318
319
319
319
320
320
322
322
323
323
324
326
326
327
328
329
329
330
331
331
332
333
334
335
336
9
CHAPTER 1: PREFACE
The quest for divine guidance is a journey with many risks. To receive oracles from the world
of the gods may prove a mixed blessing, or worse. This is especially true for the high and
mighty of this world. Those who possess much have much to lose. The old parable of the
camel and the needle applies.
Croesus was king of Lydia (c.560 BC). He conquered most of the westcoast of Asia Minor.
Through his great riches Croesus had a great cultural impact. He was a benefactor of the
sanctuary of Apollo in Delphi and the temple of Artemis in Ephesus. Croesus highly esteemed
the oracular sites of Apollo (Delphi) and of the elevated hero Amphiaraus in Oropos. He
looked upon these two places in particular for genuine divine direction.
The king tried to win Delphi's favour by slaughtering not just one, but three thousand of every
kind of the appropriate animals. He also burned a huge pile of precious objects and donated,
among many other presents, a statue of a golden lion nearly six hundred pounds in weight.
Success guaranteed! The dream oracle of Amphiaraus also received gifts in solid gold.
Croesus asked these oracles whether he should make war against Persia. Both replied that if
Croesus attacked the Persians, he would destroy a great empire (Herodotus 2003:23).
Although an advisor warned the king that he had nothing to gain from the poor region of
Persia, but everything to lose, Croesus went ahead anyway. He barely escaped with his life. A
great empire had been destroyed indeed, but it was Croesus' kingdom.
The moral of this story: the gods cannot be bought and the interpretation of oracles may be a
tricky affair. Those who seek divine guidance should make sure about its source. With this
caveat in mind, I recommend this research on Oracles of God to the reader.
Before the commencement of this journey into the world of the first century AD, I would like
to single out a few people and organisations that extended a valuable contribution to this
research:
My wife AnneMarie, who has encouraged this project from its earliest beginnings on a
South African beach many years ago. My children Gabrielle, Michaelle, Christoffel and
Abigail, whose patience has been inspiring.
The late Miss Joey Visser, who passed away in 2007 after a brave battle with cancer.
Professor Fika J van Rensburg (NorthWest University, Potchefstroom), who proved the best
promoter one could wish for.
Professor Pierre Jordaan (NorthWest University, Potchefstroom), a stimulating copromoter.
Mrs Beulah Visser, a relentless supporter.
Dr Trevor Curnow (University of Cumbria, Lancaster England), oracle wizard.
Dr Sebastian Fuhrmann (Westfalische WilhemsUniversitat Minister) kindly assisted with a
German translation of the summary.
Chapter 1 Preface
Mr Angel Tarnowski (Argentina) graciously prepared a Spanish translation of the summary.
The friendly staff at the libraries of the universities of Tasmania, Utrecht, Kampen,
Potchefstroom and the State Library of Tasmania.
NorthWest University is kindly acknowledged for the PUK scholarship that helped to make
this research possible.
The New Testament Society of South Africa and the Society of Biblical Literature stimulated
this research by providing the opportunity to read papers at their meetings.
Soli Deo Gloria,
Benno Zuiddam,
12
Launceston, April 2008.
CHAPTER 2: INTRODUCTION:
THE RISE AND FALL OF THE ORACLES
OUTLINE OF CHAPTER
2.1 Introduction
2.2 Research theme
2.3 Orientation & problem statement
2.3.1 A dramatic change
2.3.2 Oracles and Plutarch
2.3.2.1 Need for further exploration
2.3.3 Oracles and the New Testament
2.3.4 Comparison and relevance
2.3.5 Problem statement
2.3.5.1 Investigative questions relating to De Defectu Oraculorum
2.3.5.2 Investigative questions relating to Apostolic Christianity
2.3.5.3 Investigative questions relating to comparison
2.4 Aims and objectives
2.4.1 Aim
2.4.2 Objectives
2.5. Central theoretical argument
2.6 Method of research
2.7 Schematic representation to indicate correlation
13
15
15
15
17
17
18
19
20
20
20
21
2.1 Introduction
One of the toughest questions asked in the Bible was cried from a cross: T]AL T]AL Ae|aa
aa|3ax6avL; TOUT' eaxiv, 0ee |aou 0££ |aou, Lvcm |ae iyKaii\\jiEc,; (Matt 27:46). It was
a dramatic setting. Dying between heaven and earth, while the earth was covered in darkness
by a sun eclipse, the Light of the world called out: "My God, my God, why have you deserted
me?"
The withdrawal of God from the one who came to represent him on earth is probably the most
remarkable phase in the ministry of Jesus Christ. When someone disappears all channels of
communication are cut off and a sense of despair takes over. Despite this devastating God
eclipse on Good Friday, Apostolic Christianity regained a sense of God's nearness and
involvement in their lives. The resurrection of Jesus from the dead was a turning point, which
initiated this recovery. From now on it would confidently claim the "oracles of God," showing
that when God takes the initiative, one may recover from the desperate religious experience of
Godeclipse.
Throughout history man1 has been fascinated by the realms of the gods (e.g. Spielvogel
2006:11; 101103). The possibility of communication with a world beyond this earth
continues to intrigue even secular Western societies in the 21st century to such extent that
hundreds of millions of dollars are spent to send messages into outer space to contact other
civilisations, while cosmic ears are listening for replies. Thus far the cosmic oracles have
remained their silence.
This thesis uses "man" inclusively, according to its generally accepted meaning as defined by the Oxford
Dictionary: "human being of either sex; person." Likewise, "mankind" is used in its defined meaning:
"human race."
21
21
21
22
22
24
Chapter 2 The rise and fall of the oracles
Two thousand year ago, the peoples of Europe were reaching out to the heavenlies as well,
trying to contact their gods, hoping to receive information and guidelines. The oracle was a
phenomenon in which this twoway communication with the gods was uniquely expressed. It
was a way to involve a god personally in one's life, receiving relevant divine communication
from the world of the gods. As that world was traditionally thought to be immortal, there was
also a sense in which mortal temporal men reached out, not only to the powerful but also to
the everlasting.
This study finds itself on the terrain of this ancient human desire to reach out to the world of
God. It takes the reader back to the first century AD. Its setting is the GrecoRoman world,
the Roman Empire where the Greek language was the lingua franca and Greek culture had
permeated so much that even a selfrespecting emperor had to learn the language.
The first century in the GrecoRoman world is perhaps the most riveting era for the subject of
oracles in history. It was the great age of the rise and fall of the oracles. The Greek author
Plutarch showed himself extremely concerned about the state and future of the Greek oracles
in his day. In retrospect, the old GrecoRoman world with its oracles was about to disappear.
It would linger on for a few more centuries, but was eventually replaced by that of
Christendom, a new movement in Plutarch's day that confidently claimed fresh and relevant
oracles of God. This brings a certain amount of pleasurable tension to this research subject:
the one set of oracles seems to be in crisis, the other confident. Is that a correct observation
and why was it? This study is about to show.
The expression AD shows that this study has a Christian premise (cf. 2.6). Like the calendar,
its takes the incarnation of the Lord as a reference point. It is on the side of the victors as it
were. This would be a rather comfortable position to take in most circumstances, but not in
the case of this research in this particular timeframe of history: the western world at the
beginning of the 21st century. Christianity is no longer popular.2 In Germany a prominent
research unit at one of the universities captures the spirit: "Empty churches and the pope as
celebrity."3 In Australia, which used to be predominantly Christian, only a very small
percentage of the population are involved in church activities. Many of the ancient centres of
worship in England and in continental Europe have closed down. Christian views that were
commonly shared by the population fifty years ago have now disappeared from the codes of
law. Recent estimates in European newspapers indicate that a significant percentage of clergy
do not believe in God (Gledhill 2005, Schrijvers 2006, Van Laenen 2006), let alone his ability
to communicate to mankind in a reliable way.
Consequently those who share the premise of this research (cf. 2.52.6) probably have a lot in
common with the so called 'losers' of the first century: Plutarch and his learned friends, who
realised that they were facing a theological crisis as their gods, particularly Apollo, seemingly
ceased to speak and was no longer significantly involved in their lives.
2 Particularly in Europe, church membership and adherence are down and traditional Christian doctrines
are rejected. This is confirmed by recent research (Barrick 2007). Results showed that 73 per cent of
Americans believe in God or a Supreme Being and 62 per cent of Italians expressed this belief. The
French are the least likely with 27 percent agreeing. Cf. Parris (2007). Detailed data have been published
by the Dutch government (Sociaal en Cultured Planbureau 2006:828). This report contains detailed
religious data from the European Social Survey on most European countries and the United States.
3 Although there is attention for prominent church leaders in a society dominated by mass media, many
church buildings are empty on Sunday. A German research unit summarizes its findings as: "Empty
churches and the pope as celebrity" (Bochum University 2008).
14
Chapter 2 The rise and fall of the oracles
It is true; the Christian movement would ultimately gain the upper hand. But this would take
several centuries yet. In the period that this research deals with, Apostolic Christianity was an
emerging minority religion. There is no evidence from the New Testament or the writings of
Plutarch that the two oracular movements met and competed. So for this study there is no
rivalry or competition, and no choosing sides. This research will focus on the primary
documents of both and see what they have to say for themselves. Perhaps Christianity in the
Apostolic Age was quite different from those who carry its banner in England, Denmark or
South Africa two thousand years later. Perhaps Plutarch has hardly anything in common
religiously with anything in this day and age. Whatever the answers to these questions, the
theme of this research lays in the GrecoRoman world of the first century AD. Although it
would like to be intellectually stimulating for the twentyfirst century AD, its object is oracles
in the former.
This is a multifaceted research. Its language is Greek, its method philological, but its topic
theological. These all come together in the one research theme.
2.2 Research theme
Oracles of God: a comparative study of Apostolic Christianity and its GrecoRoman world.
2.3 Orientation & problem statement
The following paragraphs give an orientation on the research theme, considering
contemporary developments in Christianity, Plutarch's concern about the oracles in the first
century and the New Testament writers with their Christian alternative.
2.3.1 A dramatic change
Until the twentieth century Christianity was publicly confident that its Bible contained
reliable speech from the heavenly realms. Other religions had tried, but failed. Christianity
succeeded where the poor and misguided attempts of the Greek oracle religion were bound to
fail.
In the 17 century this confident attitude was reflected by Holland's Shakespeare, Joost van
den Vondel. This literary giant asserted in one of his theatre plays:
"De vreemden zullen hier [ten zy d'orakels falen]
Den Godtsdienst niet alleen, maer oock hun wetten halen."
(Joseph in Dothan, Vondel 1640)5
Plutarch's book on the cessation of the oracles was also read and used in the United Kingdom. Thomas
Hobbes (15881679) referred to the profound sense of failure of the ancient oracles in the first century in
his "Of Man, Being the First Part of Leviathan", line 3 Iff. John Milton (16081674) used Plutarch's
essay in his famous poem "On the Morning of Christ's Nativity", viii.
Vondel uses the failure of oracles as a reference to build up tension in his Joseph in Dothan, line 543.
Translation: "Here foreigners will come to find both Religion and laws; unless the oracles fail." And
Vondel's implication was that the oracles should fail, as is shown by the development of the play, cf. note
12. Line 543 was spoken by Potiphar, Joseph's master in Egypt. "Joseph in Dothan" was written with a
comparison of classical GrecoRoman oracle religion in mind. Its subtitle is Nusquam tuta Fides. This is a
reference to the Eineis by Virgilius, book 4.373. Probably more than a century earlier than Plutarch's
work, this passage (371386) depicts one of the best and most tragic examples of great discontent and
disappointment in the ways of the oracles of the gods. Vondel was a great admirer of Publius Virgilius
15
Chapter 2 The rise and fall of the oracles
With this play Vondel called attention to the tragic ways of the oracles of the gods with the
lives of Dido and Eaneas. He referred to Plutarch's De Defectu Oraculorum, nearly quoting
its title in the words "ten zy d' orakels falen" (unless the oracles fail). In this way Vondel told
his readers that although the ancient oracles, whether in Greece or in Egypt, were presented
with great acclaim at the time, they should keep in mind that even the authorities of antiquity
had to confess that these brought great distress and would ultimately fail and give way to the
much greater oracles and real divine presence of Christianity.
Some of Vondel's confidence was still visible when the world entered the second half of the
twentieth century. As the UK gathered for the coronation of her new monarch, Christianity
universally claimed the possession of "Oracles of God". This is reflected in the text of the
British coronation ceremony of Queen Elizabeth the Second (Church of England 1953):
"The Presenting of the Holy Bible
When the Queen is again seated, the Archbishop shall go to her Chair; and the Moderator of the General
Assembly of the Church of Scotland, receiving the Bible from the Dean of Westminster, shall bring it to the
Queen and present it to her, the Archbishop saying these words:
Our gracious Queen:
to keep your Majesty ever mindful of the law and the Gospel of God
as the Rule for the whole life and government of Christian Princes,
we present you with this Book,
the most valuable thing that this world affords.
And the Moderator shall continue:
Here is Wisdom;
This is the royal Law;
These are the lively Oracles of God.
Then shall the Queen deliver back the Bible to the Moderator, who shall bring it to the Dean of Westminster, to
be reverently placed upon the Altar. This done, the Archbishop shall return to the Altar."
Only half a century later Western Christianity seems to have lost its former confidence. An
increasing majority of the Western world doubts the usefulness, authenticity and relevancy of
the Scriptures that were once received as "Oracles of God". The rejection of the social and
sexual ethics of Apostolic Christianity by formerly Protestant and Roman Catholic nations
alike is indicated by the sociopolitical developments in countries like the United Kingdom,
SouthAfrica, The Netherlands, Belgium, Spain and Italy (Ratzinger 2004). In the United
States of America some of those who claim to be major representatives of Christianity deny
the authenticity and reliability of God's speech through the Apostolic Writings and the
ministry of the Church (Spong 2002). Firm experience of the Divine through the traditional
vehicles is no longer deemed possible or useful by many. Christianity's oracles seem to fail.
The Bible is becoming irrelevant for social and political life.
6
16
Maroo's and translated his work (Van den Vondel 1660). In Britain this tragic episode from the Eineis
was dramatically depicted by Henry Purcell in 1689, England's oldest opera (Purcell 1689).
In his "Joseph in Dothan", Vondel makes the point that the oracles would ultimately fail and give way to
the much greater oracles and real divine presence of Christianity. This is evidenced by line 655666:
"Dat kan ten leste 't hemelsch wicht, 't Welck, dien onnooslen moort onrvloden,
Naer Memphis, met zijn klaer gezicht, Ter neder stort de duistre Goden;
Doet Ammon kloppen op zijn' mont, En, staende op een' gesternden gront,
Laet gloA^de tongen nederdaelen, Op visschers kruinen, die zoo knap
Verstommen Isis priesterschap, En eeren in verscheide talen,
Recht uit, klaer uit, en onverbloemt, Dien Godt, daer Joseph hier van roemt."
Chapter 2 The rise and fall of the oracles
2.3.2 Oracles and Plutarch
Plutarch was the representative of an age that also, in its own way, witnessed the decline of
oracles and a closure of the communication line with the heavenlies. The oracles were still
there, but his book De Pythiae Oraculis (Plutarch 2003, cf. chapter 3) gives evidence that
their influence on life and the general populace became more and more marginal. If the title of
what is probably his most straightforward book De Defectu Oraculorum (about the
disappearance of the oracles) is any indication, the Greek writer Plutarch signalled a profound
decline in Divine Communication in the GrecoRoman world of the first century (e.g.
Plutarch 2003).
Mestrius Plutarch (C.46C.120AD) is an excellent representative of the adherents of the Greek
oracle religion. His father Aristobulus had been a biographer and philosopher and Plutarch
would follow in his footsteps. Most of his life he lived in Chaironeia in the Greek region that
was known as Boeotia, in mid Greece to the NorthWest of Attica. Intellectually Plutarch is
recognised as the most important Greek of this era (Halsberghe, Halsberghe, De Waele
1989:604). He was not only a prolific writer (he produced more than 220 essays and books)
but also an influential politician and diplomat. Plutarch was widely travelled, visiting many
different parts of the Roman Empire like Italy, Egypt and Asia. All these things make him a
very useful representative of the GrecoRoman world of the first century, but for the subject
of oracles it is of crucial value that Plutarch was not only well versed in religious subjects and
that of oracles in particular, but that he was also regarded as a religious authority by his
contemporaries, resulting in his appointment as senior priest at the famous Apollo oracle in
Delphi (cf. Barrow 1967). A religious statue to Emperor Hadrian was erected in Delphi under
Plutarch's supervision. Its base, which still survives, states that "Mestrius Plutarch the priest
officiated as curator of Delphi".7
In later years Eastern Christianity recognised the value of Plutarch's contributions. It was
mainly the Moralia, a collection that included "On the Cessation of the Oracles" that appealed
to the Greek Fathers. Eusebius (Eusebius 1903/2006) provide extensive quotes fromDe
Defectu Oraculorum. Theodoretus (2006) is another source for the Greek oracle religion in
Delphi (e.g. 2006:6,82). It is not without reason that Babbitt (2003:349) comments: "We
could wish that they had quoted even more, since their text is usually superior to that
contained in the manuscripts, which in some places are quite hopeless."
2.3.2.1 Need for further exploration
Religion and more specifically oracles and the sites where the oracles were received in the
GrecoRoman world have been widely studied (e.g. Bremmer 1993; Broad 2006; Flaceliere
1965; Fontenrose 1978; Hand 1965; Lloyd Jones 1976; Loewe 1981; MartinAhern 1982;
Nilsson 1974,1986; Nock 1942; Parke 1956,1967; Renaud 1997; Russel 1972; Whittaker
1965; Wood 2004).
The profound sense of cessation of these oracles in the first century AD, however, still invites
further exploration. Plutarch's book on the oracles, sandwiched in a larger collection of
Moralia, seems to have been largely neglected on a post graduate level, especially in the
Englishspeaking world. Babbitt's work (2003) remains the standard translation of De Defectu
Oraculorum for the English speaking world. Flaceliere (Plutarch 1947) made the work
7
An inscription on a statue in Delphi mentions Mestrius Plutarch the priest officiated as curator of Delphi:
e7TL|^£Ar|T:£uovTO(; &£A(jxov i^ecrtQLOu 7rAouTdQXou TO" iepeco? Details: CIG 1713 =
DittenburgerSy//3 829, courtesy University of Texas, Department of Classical Studies.
17
Chapter 2 The rise and fall of the oracles
accessible for the French. The German world has been served by Ziegler (1952) and
Sieveking (Plutarch 1972). More recently Rescigno (1996) has done the same for the Italians.8
This study will first develop an understanding of oracles in the GrecoRoman world in
general, and in Plutarch's times more specifically (chapter 3). Subsequently, it will establish
whether De Defectu Oraculorum indeed suggests a theological crisis in the Greek oracle
religion by the first century AD (chapter 45). Both this and the reasons that Plutarch offers
for the perceived disappearance of the oracles will, in chapter 5, be subject of philological
consideration and offer conclusions about Plutarch's use of oracle in De Defectu Oraculorum.
2.3.3 Oracles and the New Testament
In this same GrecoRoman world of the first century Apostolic Christianity gained influence
and spread across the Empire. This movement claimed the reality of divine communication.
Although the way Christianity acquired its oracles was quite different from the Greek religion
with its established oracular sites, the semantic use of the typically and exclusively oracular
word AoyLOv suggests a similarity in experience. Both the Greek oracles and Apostolic
Christianity asked for divine guidance and directions and claimed to receive it. Four key
passages in the New Testament, the collection of the accepted documents of Apostolic
Christianity, reflect this and literally speak about "oracles of God": Acts 7:38,9 Romans 3:2,10
Hebrews 5:12, n 1 Peter 4: l l 1 2 (Nestle/Aland 1988). Authoritative Bible translations of the
past and present alike, e.g. the King James Version (AV) and the New Revised Standard
Version (NRSV) render the Greek word Aoyux as "oracles" in these places.
De Defectu Oraculorum is part of a collection of Plutarch's writings that is known under the name
Moralia. It has been popular and in print for many centuries. For an overview of the earlier editions of
Plutarch's Moralia, see: Anthon (1853:462). I use the most recent editions in this study.
Acts 7:38: otixog ECTXIV 6 ytvo^tvoq, EV xf\ EKKAnaia EV xfj £pf||ico |i£xd xou dyyeAou xou
AaAouvxog auxcjj ev xcjj OQEL Eivd Kal xclrv xiaxEpcov r)|adrv, be, ibeE,axo Aoywc Ccovxa 6ouvai
r||alv. AV: This is he, that was in the church in the wilderness with the angel which spake to him in the
mount Sina, and with our fathers: who received the lively oracles to give unto us.
NRSV: He is the one who was in the congregation in the wilderness with the angel who spoke to him at
Mount Sinai, and with our ancestors; and he received living oracles to give to us.
Rom 3:2: noAu Kaxd ndvxa xpoxiov. npcoxov |a£v [yaQ] o t i £7uax£u8r|aav xd Aoyux xou 8EOU.
AV: Much every way: chiefly, because that unto them were committed the oracles of God.
NRSV: Then what advantage has the Jew? Or what is the value of circumcision? Much, in every way. For
in the first place the Jews were entrusted with the oracles of God.
12
18
Heb 5:12: Kal y a p OCJJEIAOVXEC; elvai SiSdcncaAoi 6id xov xpovov, xidAiv xp£kxv £X£T£ T °u
Si&dcTKEiv v^xac; xivd xd axoixela xf\Q dpxr|<; xcov Aoyicov xou GEOU, Kal yEyovaxe xpekxv
EXOvxeg ycxAaycxoc,, [Kal] ou axepedg xpocj)fj<;.
AV: For when for the time ye ought to be teachers, ye have need that one teach you again which be the
first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
NRSV: For though by this time you ought to be teachers, you need someone to teach you again the basic
elements of the oracles of God. You need milk, not solid food.
1 Pet 4:11: EI TIC, ACXAEI, cog Aoyiot 9eoi3: el xu; SUXKOVEL, cog E£ laxuog f\Q xoQr\yd. 6 0EO<;: Lva EV
ndaiv 5o£dCnxai 6 Qs.bc, bid InaoO XpiaxoO, c£ ECTXIV f) 56£a Kal xo Kpdxog eic, TOVC, aitovag
xcov alcovcov: d|af)v.
AV: If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the
ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise
and dominion for ever and ever. Amen.
NRSV: Whoever speaks must do so as one speaking the very words of God; whoever serves must do so
with the strength that God supplies, so that God may be glorified in all things through Jesus Christ. To
him belong the glory and the power for ever and ever. Amen.
Chapter 2 The rise and fall of the oracles
For understanding the wider textual context of these passages it will be useful to briefly
explore the phenomenon of divine speech in the New Testament first. For this reason chapter
6 gives an overview of the many and diverse instances of divine communication in the
Writings of Apostolic Christianity. There are many references (e.g. Matt 1:18 2:23; Mark
1:1011; 9:212; Luke 1:5 2:20; 1 Cor 1214) that will possibly help to develop a wider
understanding and this research has a look at some of the key passages.
After this general understanding has been developed, this research allows the first century
authors to speak for themselves by concentrating on the four passages mentioned that
specifically deal with "oracles of God" as a phenomenon (chapters 710). Their wider textual
context is reinforced by a study of the same word (Aoyiov) in the Septuagint (chapter 11).
Further semantic comparison and background is provided by an extensive appendix that
analyses the use of Aoyoc, in the LXX. These additional materials from the LXX are
invaluable for this research, as the Septuagint was the "Bible" of Apostolic Christianity. It is
often quoted by New Testament writers.
2.3.4 Comparison and relevance
With a slight pun on Plutarch's acclaimed series of biographies Paralellum, Vitae
Romanorum et Graecorum, or "The Parallel Lives," (Plutarch 2001) one could justifiably
speak about the parallel lives of Apostolic Christianity and Plutarch on the subject of divine
communication (cf. Grant 1980:349). Biblical authority has been the subject of many debates
and studies since the Enlightenment, but preliminary study suggests that "Oracles of God" in
the New Testament has not yet been the object of a scholarly enterprise.
What is true about "Oracles of God" in the New Testament and the failure of the oracles in
Plutarch separately is even truer in an accumulated sense for this comparative study. A
comparative study of Plutarch's De Defectu Oraculorum and the "Oracles of God" in the
documents produced by Apostolic Christianity had still been outstanding and this research
aims to provide it in a way satisfactory to linguistics and theologians alike.
This study wants to make a contribution in this field by establishing whether the oracles of
Antiquity were failing in Plutarch's perception and by asking why they were failing in his
eyes. It also wants to establish whether divine communication was successfully taking place
in the perception of Apostolic Christianity. It also makes a unique semantic contribution to
the study of the New Testament as Acts 7:38, Romans 3:2, Hebrews 5:12, 1 Peter 4:11 have
not yet been the subject of any comparative research on their joint theme of "oracles of God".
From a comparison between Plutarch and Apostolic Christianity one may learn that the
integrity and eventual acclaim of a religion rests on a genuine experience of divine speech,
values and standards. This should contain valuable lessons for present day and traditional
expressions of Christianity and could probably be applied profitably by other religions as
well.
This research not only provides the essential data on oracles in Plutarch and the New
Testament, but it also furthers the semantic and linguistic understanding of the terms involved
and their function in their historical context of the early GrecoRoman world and Apostolic
Christianity. In this way this research makes a contribution to scholarship in the field of
Classical Studies as well as New Testament Studies, bringing these disciplines together in an
integrated approach of the theme and era concerned.
19
Chapter 2 The rise and fall of the oracles
2.3.5 Problem statement
In contemporary research the term "problem statement" has become fashionable and almost
compulsory. Under this heading the research topic is summarized. It basically gives answers
the following questions: What do we want to find out and how are we going to do it?
For some this poses a problem, for others a pleasurable subject of investigation. As our theme
has been explained and motivated (2.3.12.3.4) this study is able to reveal its topic and
general course of action quite easily.
Its problem statement suggests itself by the following question:
How to make a comparative study of Apostolic Christianity and its GrecoRoman world
represented by Plutarch's De Defectu Oraculorum on the subject of oracles of God?
The answer should read along these lines: Study Plutarch on the subject, do the same with
Apostolic Christianity, find out what they claim about their oracles and compare results.
This main research problem can be readily solved when the following 'subproblems' have
been successfully solved:
2.3.5.1 Investigative questions relating to De Defectu Oraculorum
The first set of'subproblems' relates to the study of De Defectu Oraculorum:
•
•
How did oracles function in the GrecoRoman world? (Chapter 3)
What are the relevant passages from De Defectu Oraculorum, and how should they be
understood and evaluated? (Chapter 45)
What is a valid construction of the failure and cessation of the oracles in Plutarch?
(Chapter 45)
•
2.3.5.2 Investigative questions relating to Apostolic Christianity
The second set of subproblems relates to the study of the Writings of Apostolic Christianity:
•
•
•
•
•
•
•
20
How should the Oracles of God be understood in the wider context of divine
communication in the Writings of Apostolic Christianity? (Chapter 6)
What is a valid philological interpretation of Acts 7:38, and how does this
contribute to an understanding of the Oracles of God? (Chapter 7)
What is a valid philological interpretation of Romans 3:2, and how does this
contribute to an understanding of the Oracles of God? (Chapter 8)
What is a valid philological interpretation of Hebrews 5:12, and how does this
contribute to an understanding of the Oracles of God? (Chapter 9)
What is a valid philological interpretation of 1 Peter 4:11, and how does this
contribute to an understanding of the Oracles of God? (Chapter 10)
What is a valid philological interpretation of Aoyiov in the Septuagint and how
does this contribute to an understanding of the Oracles of God, particularly against
the background of the LXX's use of Aoyog? (Chapter 11, and Appendix 1)
What would be a valid construction of the Oracles of God in the Writings of
Apostolic Christianity? (Chapter 12)
Chapter 2 The rise and fall of the oracles
2.3.5.3 Investigative questions relating to comparison
The third set of subproblems relates to the comparative study of the De Defectu Oraculorum
(Failure of the Oracles) and the Writings of Apostolic Christianity:
•
•
How do the oracles of the gods in Plutarch compare with the "Oracles of
God" in Apostolic Writ? (Chapter 13)
How would this comparison contribute to our understanding of the rise and
fall of oracles in the GrecoRoman world, in terms of the religious self
assessment of their respective adherents in the first century? (Chapter 13)
2.4 Aims and objectives
2.4.1 Aim
This project aims to describe and establish the nature of the rise of the "Oracles of God" and
the fall of the oracles of the gods in the GrecoRoman world in the first century AD, and to
compare Plutarch and Apostolic Christianity on these results.
2.4.2 Objectives
The first set of objectives relates to the study of De Defectu Oraculorum:
•
•
•
To develop an understanding for the function of oracles in the Greco
Roman world
To locate, understand and evaluate the relevant passages from De Defectu
Oraculorum
To establish, analyse and define the failure and cessation of the oracles in
Plutarch
The second set of objectives relates to the study of the Writings of Apostolic Christianity:
•
To develop an understanding for Oracles of God in the wider context of
divine communication in the Writings of Apostolic Christianity
To analyse and evaluate Acts 7:38
To analyse and evaluate Romans 3:2
To analyse and evaluate Hebrews 5:12
To analyse and evaluate 1 Peter 4:11
To analyse the use of Aoyiov in the Septuagint (particularly against the
background of the LXX's use of Aoyoc;)
To establish, analyse and define the Oracles of God in the Writings of
Apostolic Christianity
The third set of objectives relates to the comparative study of De Defectu Oraculorum and the
Writings of Apostolic Christianity:
•
•
To compare the oracles of the gods in Plutarch with the "Oracles of God"
in Apostolic Writ
To identify areas of agreement and of difference that may provide
indications why the oracles of the gods disappeared and the "Oracles of
God" succeeded in the perception of their respective adherents in the
GrecoRoman world of the first century
21
Chapter 2 The rise and fall of the oracles
2.5. Central theoretical argument
The central theoretical argument of this study is that the lack of perceived authentic divine
speech in the experience of the recipients played a crucial role in the fall of the GrecoRoman
oracles in favour of the Christian oracles of God.
The data presented in chapter 35 establish that Plutarch's De Defectu Oraculorum suggests a
dramatic decline of the Greek oracle religion. This was an issue of faith. Not only were the
oracles disappearing, but they were no longer consulted for important decisions. Their
relevance was reduced mostly to the area of trivial and even shameful enquiries. The oracles
of Plutarch ceased because the GrecoRoman world did no longer appreciate these oracles as
a source of authentic and relevant divine communication. In Plutarch's mind the reason for
this was in the disappearance of the presence of the gods from most of the sites that had been
oracular previously. Consequently genuine communication from the gods was no longer
available. In a dramatic and desperate climax De Defectu Oraculorum suggests the departure
and even the death of the gods to explain the phenomenon of the disappearance of the oracles.
Apostolic Christianity (chapter 612), on the other hand, claimed that it had received oracles
from God. Its God was not disappearing or dying. His messages were considered to be
genuine revelation from the realms of glory and embraced as relevant by Apostolic
Christianity. Theirs was a message that convinced many in the GrecoRoman world of the
first century.
The respective rise and fall of the oracles in the GrecoRoman world of the first century as it
was perceived by writers of that era should be primarily explained in terms of faith.
2.6 Method of research
This study is born out of a keen appreciation of Apostolic Christianity from a Reformed
Catholic perspective. The following methods will be used to meet the specific goals of this
research:
The first set of methods relates to the study of De Defectu Oraculorum:
•
•
•
To develop an understanding for the function of oracles in the GrecoRoman world relevant
literature on oracles and Greek religion are consulted (e.g. Bremmer 1993; Broad 2006; Des
Places 1969; Flaceliere 1965; Fontenrose 1978; Hand 1965; Lloyd Jones 1976; Loewe 1981;
MartinAhern 1982; Nilsson 1974,1986; Nock 1942; Parke 1956,1967; Renaud 1997; Russel
1972; Whittaker 1965; Wood 2004).
To locate, understand and evaluate the relevant passages from De Defectu Oraculorum a
generally acknowledged Greek edition is used (Plutarch 2003, cf. Flaceliere 1947; Paton,
Polenz and Sieveking 1972; Rescigno 1995; Ziegler 1952) and a philological method (cf.
Danker 1988) similar to the grammatical historical approach in New Testament Studies is
applied (Carson 1984, Guthriel990, Tenney 1991, Zahn 19021926). This philological
method interprets the text within its own perimeters and historical context.
To establish, analyse and define the disappearance and cessation of the oracles in Plutarch an
analysis, interpretation and synthesis of the collected material are done.
22
Chapter 2 The rise and fall of the oracles
The second set of methods relates to the study of the Writings of Apostolic Christianity:
•
•
•
To develop an understanding of Oracles of God in the wider context of divine communication
in the Writings of Apostolic Christianity, appropriate passages will be studied, and a wide
variety of relevant commentaries (e.g. Bruce 1990; Hegermann 1988; Johnson 1992; Karrer
2002; Knoch 1990; Koester 2001; Krodel 1986; Lane 1991; Lohse 2003; Michaels 1988;
Morris 1981; Pirot 1946; Polhill 1992; Schreiner 2003; Schweitzer 1998; Spiq 1977),
dictionaries (e.g. Liddell & Scott; Louw & Nida; Bauer & Aland), grammar tools (e.g. Blass,
Debrunner, Rehkopf; Zerwick & Grosvenor) and literature on the subject are consulted.
To analyse and evaluate Acts 7:38, Romans 3:2, Hebrews 5:12, 1 Peter 4:11 and the use of
Aoyiov in the Septuagint, the grammatical historical approach is applied.
To establish, analyse and define the Oracles of God in the Writings of Apostolic Christianity,
an analysis, interpretation and synthesis of the collected material are done.
The third set of methods relates to the comparative study of De Defectu Oraculorum and the
Writings of Apostolic Christianity:
•
•
To weigh the oracles of the gods in Plutarch against the "Oracles of God" in Apostolic Writ, a
comparative study is made in the best traditions of Plutarch himself (Plutarch 2001, cf.
Halliday 1913), resulting in the parallel lives of Plutarch and Apostolic Christianity on the
subject of divine communication.
To explain the use and appreciation of oracle and to encourage an understanding of the rise
and fall of oracles in the GrecoRoman world of the first century AD, an analysis,
interpretation and synthesis of the collected results from Plutarch and Apostolic Christianity is
done.
23
Chapter 2 The rise and fall of the oracles
2.7 Schematic representation to indicate correlation
General Problem statement
Aim
Research method
Oracles of God: a comparative study of
Apostolic Christianity and its GrecoRoman
world?
Oracles of God aims to describe and
explain the nature of the rise of the
"Oracles of God" and fall of the
oracles of the gods in the Greco
Roman world of in the first century
AD, and to compare Plutarch and
Apostolic Christianity on these results.
This Greek and New Testament study is undertaken
from a Christian perspective, philologically applies
the historical grammatical method and uses the tools
of comparative study and.
Specific problem statements
Goal
Research method
How can we develop an intelligent
understanding for the function of oracles in
the GrecoRoman world?
How can we understand and evaluate Plutarch
view on the failure of oracles?
To develop an understanding for the
function of oracles in the Greco
Roman world
To locate, understand and evaluate the
relevant passages from The Cessation
of the Oracles
To establish, analyse and define the
failure and cessation of the oracles in
Plutarch
Consulting relevant literature on oracles and Greek
religion
How can we establish the general picture of
the cessation of the Oracles in De Defectu
Oraculoruml
How should Oracles of God be understood in
the wider context of divine communication in
the writings of the New Testament?
How should one understand the use of
"Oracles of God" in Acts 7:38?
How should one understand the use of
"Oracles of God" in Romans 3:2?
How should one understand the use of
"Oracles of God" in Hebrews 5:12?
How should one understand the use of
"Oracles of God" in 1 Peter 4:11?
How should one understand the use of
Aoyiov in the Septuagint?
How do the oracles of the gods in Plutarch
and the Oracles of God in the New Testament
compare?
24
To develop an understanding for
Oracles of God in the wider context of
divine communication in the Writings
of Apostolic Christianity
To analyse and evaluate Acts 7:38 in
its proper context
To analyse and evaluate Romans 3:2
in its proper context
To analyse and evaluate Hebrews 5:12
in its proper context
To analyse and evaluate 1 Peter 4:11
in its proper context
To analyse and evaluate Aoyiov in the
Septuagint against the background of
the LXX's use of Aoyog
To weigh the oracles of the gods in
Plutarch against the "Oracles of God"
in Apostolic Writ
A generally accepted Greek edition will be used and
the philological method applied.
By way of analysis, interpretation and synthesis of the
collected material
Referring to appropriate passages and consulting
relevant commentaries and literature on the subject
Using the grammatical historical method.
Using the grammatical historical method
Using the grammatical historical method
Using the grammatical historical method
Using the grammatical historical method
By means of a comparative study
CHAPTER 3: ORACLES IN THE GRECO-ROMAN WORLD
OUTLINE OF CHAPTER
3.1 Introduction
3.2 Divine directions on site
3.2.1 Importance of local site
3.2.2 Women as prophetic medium
3.2.3 Divination
3.2.4 'Portkey' between the human and divine
3.2.5 Time factors
3.3 Delphi as setting oiDeDefectu Oraculorum
3.3.1 Apollo and the animals
3.3.2 Prophetic inspiration in Delphi
3.4 Signals of decline: triviality and scepticism
3.4.1 Delphi's decline confirmed by Cicero and Juvenalis
3.4.2 Setting of decline and attempted revival
3.5 Philosophical climate
3.6 Plutarch's faith in the gods
3.7 Conclusion: DeDefectu Oraculorum in context
25
25
26
26
27
28
28
29
29
30
32
32
33
33
34
35
3.1 Introduction
In the GrecoRoman world oracles were a means for people to consult the gods. Defining the
word in English is not as easy as it may seem. The main reason for this is that the Greeks used
different words to describe the oracular site and the answer from the gods. The words used for
oracular preparations, the medium or prophet were quite different again. The Greeks did not
have a single word for oracle. In English, however, all these very different facets of the oracle
religion could be described and referred to as oracle.13
The English language probably inherited this way to describe the Greek oracle religion from
the Romans. Interestingly, the very ancient Greeks of whose culture oracles were so much
part, did not give us the name oracle. It is derived from the Latin oraculum, a substantive
from the verb orare, to speak. It was the Romans who gave us the term oracle (Wood 2004:7).
This chapter's aim is to introduce the phenomenon of oracles in the GrecoRoman world. This
will provide a wider context to Plutarch's bookDe Defectu Oraculorum, which is the subject
of the next two chapters (45).
3.2 Divine directions on site
The phenomenon of the gods relating to mankind in a verbal way, revelation from the realms
above, is a fascinating subject. The Greeks believed that the gods provided answers to human
inquiries at holy sites. This site could host institutionalised oracle religion or be less formal.
When institutionalised, there would be a proper procedure of preparation. This applied both to
13 The Oxford Advanced Learners Dictionary (e.g. 1989:869) gives three primary definitions of the word
oracle:
a) (in ancient Greece) holy place where the gods would be asked about the future: the oracle at Delphi.
b) the answer given (which was often ambiguous or obscure).
c) priest(ess) giving the answers: consult the oracle.
Chapter 3 Oracles in the GrecoRoman world
the enquirers and the human medium if present. The latter had to be subjected to holy rites
and his or her subscribed preparation ensured. The enquirer had to provide sacrifice and
prayers, for which usually a priest was employed as well. Traditionally the oracle as an
expression of the inevitable will of the gods was highly regarded in the GrecoRoman world
(Paolucci 1963:243). Prophecy is also found as an important literary tool in many Greek epics
(Moore 1921:102).
3.2.1 Importance of local site
The site was a very important element of the oracle religion, as the god was believed to have a
special connection to and involvement in the site. This involvement was considered so strong
and the chosen site so essential that the god was able to operate and give his answers to the
enquirer directly, even without a human medium. In this respect the phenomenon seems to
differ somewhat from some of the seers one finds in the Homeric epochs. At any rate was the
oracle prophet quite different from the biblical prophet. For instance the 'kingmaker' Samuel
was not dependent on particular sites for receiving revelations and Divine answers. The Greek
oracle prophet, however, was.
The gods, in their wisdom, could indeed choose to employ human intermediaries as their
mouthpiece (Nilsson 1974:467). These would be called prophets and prophetesses, or in case
of the famous oracle in Delphi, Pythia. This was a word especially reserved for the position of
an elderly prophetess, a married woman over the age of fifty who was appointed for life on
the site of the Delphic oracle.14 She was still dressed as a virgin because of the earlier custom
to employ young women, which had been unsuccessful because of the temptations this
provided. The Pythia had to be a freeborn woman from Delphi. Otherwise there were no
particular requirements for her social standing and background.
3.2.2 Women as prophetic medium
That women were used as mediums at this and a few other sites is considered rather
exceptional: "Homeric society was dominated by male aristocrats, who greatly valued self
control. In this society there was no room for influential prophetesses, let alone ecstatic
women, such as the well known mythological figure of Cassandra, the Sibyl, the Delphic
Pythia or the priestesses of the oracle of Dodona. In this respect it is significant that the Sibyl
came from Erythrae in Asia Minor, that Delphi and Dodona were situated in the geographical
margin of the Greek world, and that Cassandra was a relatively late poetical creation not a
reflection of an existing type of prophetess" (Bremmer 1993:152).
The Sibylla were female prophets who did not allow consultations, but gave their prophecies,
usually warnings, unasked for (Halsberghe 1989:694; Garstang 1963: 97101). Although
Bremmer's explanation may help to understand the limited influence of the Sybil on the Greek
mainland (Garstang 1963: 98; cf. Oppenheimer 1956:199), it is not the geography as such that
was the determining factor. Instead it was the cultural and racial influences prevalent in those
locations. It may well be argued that the Sibyl was an Etruscan rather than a Greek
phenomenon (Garstang 1963:100).
As an explanation for the employment of female prophetesses, geographic marginality is
particularly unsatisfactory. In the Greek mind Delphi was not geographically marginal at all.
14 Park (1967:73) confirms that the Pythia in Delphi were older women: "Originally the Pythia was
appointed as a young virgin, but that Echecrates the Thessalian fell in love with the Pythia at a
consultation and carried her off and raped her; thereafter the Delphians made a law that no maiden was to
act as Pythia, but a woman over fifty who, however, would wear the dress of a maiden in memory of the
previous type of prophetess."
26
Chapter 3 Oracles in the GrecoRoman world
For good reason Delphi was regarded as the place of OficjxxAog. Not only because it boasts a
relatively dry and rocky environment, but because the Greeks considered it the centre of the
world itself!15 What is more, Delphi had an exemplary and binding function for the Greeks in
ancient times. The story goes16 that after the Greek states joined hands and defeated the
Persians in the fifth century BC; all cities extinguished their fires, which was a major thing to
do as those were the days without matches and lighters. They, however, had a reason for this
drastic measure. Delphi had an eternal flame, possibly fed by natural gasses that flowed up
from its inner hearth, or maintained by human endeavour (using wood, oil or other fuel). Each
city should receive fresh fire from the spiritual centre of Greece, Delphi.18 As one realises that
Delphi was one of the most famous and most widely accepted and accredited oracles in the
Greek world, geographical marginality becomes a somewhat trivial explanation for the
presence of female prophets.
Others point to the possibility that the Pythia was a heritage from the earlier cult dedicated to
the earth goddess.1 In the end the alleged preferences of a god who connected himself with a
location were decisive in the minds of the Greeks. There is some evidence in Pausanias that
the earliest oracles in Delphi were given to a man and that Apollo did not exclusively speak
through the Pythia necessarily (Dempsey 1918:52).
All these oracle prophets, however, be they women or men, were dependent on the site for
divine directions. Only there, on the site with the divine connection, would the prophet, or
sometimes even the enquirer himself,20 receive the words, dreams21 or direction.
3.2.3 Divination
Not all oracles made use of human mouth pieces though. Some sites, like the dice oracle in
Termessos, seem to have dispensed with human intermediaries altogether (Curnow 2004:2).
Closely related to those are the alphabetic or letter oracles, which used letters of the Greek
alphabet to establish the equivalent of a modern day horoscope (Curnow 2004:142143). The
15 Greek: 6[i(\>cxA6<;, or centre of the world (Halsberghe 1989:192). It has also been suggested that this stone
place was a miniature beehive tomb (Harrison 1899:226). According to Strabo Zeus discovered this
centre of the earth by the meeting of two eagles in their respective flights from the extreme East and
West. For this reason, in early days, the 6jacj)aA6<; in Delphi displayed two golden eagles (Middleton
1888, 295). Broad (2006:971) gives an excellent overview of Delphi's history as "centre of the universe".
16 About the role of Delphi in Greek colonisation, cf. Pease (1917:120).
17 The sacred fire of Vesta in Rome is another example of this phenomenon in the ancient world. It is not
unknown to Biblical history either. In Leviticus 6:13 the Lord commanded Moses that the fire should
always be burning upon the altar and never go out. It was God himself that had lid this fire. Both the
tabernacle service and King Solomon's temple were dedicated in this Divine way. By keeping the fire
burning Israel continued the work of God in their midst. This would show how they valued their
relationship with God, but also how they served Him day and night.
18 The Delphic oracles played an important role in Greek history. This is evidence by Herodotus in
particular; see Nilsson (1986:123130) and Fairbanks (1906:3748).
19 The idea that Delphi's 6[X(\>aA6<; as such might have been associated with an oracle of the Earth, has met
with great reservations (Hodge 1981:8384). In a wider sense, an association of Delphi with a cult that
preceded Apollo's, worshipping earth goddess Gaia has been established (Avagianou 1998:123).
20 The principal healing god Asclepius operated in an oracular fashion, usually delivering his responses
directly to enquirers through the medium of dreams (Curnow 2004:4). In De Defectu Oraculorum (P480
434D/F), Demetrius shares a story about a sceptic governor of Cilicia who sent someone to Mopsus with
a sealed inquiry about the colour of a sacrificial animal. His ambassador received the correct answer in a
dream on the spot.
21 That dreams could be important vehicles of divine communication was not only accepted in the Greek
religion, but in Apostolic Christianity as well. Cf. Cox Miller (1986:157164).
27
Chapter 3 Oracles in the GrecoRoman world
correct choices were determined by blindly selecting from a group of stones that had the
letters of the alphabet inscribed, or by casting bones or dice.22 The dice and letter oracles,
however, fall more into the category of divination and astrology than that of the prophecy of
91
the oracles proper.
Related to this is theurgy, a phenomenon that may best be described as a form of automatic
writing while the mind tries to open itself to the influence of higher powers. "This revised
form of prophecy, which gradually supplanted the traditional methods of the Roman East,
naturally became the object of controversy both between pagans and Christians and between
dissenting pagans, who discussed the merits of perpetual revelation in 'tens of thousands of
essays' until their views hardened into party lines" (Athanassiadi 1993:116).
3.2.4 'Port-key' between the human and divine
As it all happened on the sacred site, it should not surprise that not only the site, but also the
procedures and divine direction have been metonymically described as "oracle" in English.
An oracle is foremost connected to the site, as it is there that the god has supposedly decided
to bestow his blessings. The oracle was the 'portkey' that connected the realms of the human
and the divine.
Oracles differed from other religious activities in that they provided a two way
communication. People came to the site with their inquiries, not just to have a religious
experience, but for the very practical reason that they needed guidance. Oracles were
consulted for political or religious matters, but also for a wide range of personal issues. Some
oracles specialised in healing, although seldom exclusively. Conversely, other oracles might
have the occasional healing tip as well. Other matters of personal assistance included: Should
I marry this woman? Who has stolen my bed? Etc.
Plutarch noticed that the matters upon which the oracle in Delphi was consulted in his day had
decreased in importance, as if one had no need to trust Apollo for really crucial decisions in
the life of the nation anymore. In his book.De Pythiae Oraculae (about the fact that the
oracles at Delphi are no longer given in verse), Plutarch (2003:336338,408C) writes:
onou 5E 7IOLK(AOV OU5EV ou5'dTi6QQr|TOV OU&E SELVOV, dAA' £7x1 nqdy^xaoi LUKQOIC;
6ai5r||aoTLKOLg EQCOTTJCTELC; olvov EVCTXO/^T1^QOTCLOEIC,, ElyaLxriTEov, EL TTAEUCTTEOV, EL
davELcrxEov, xabk \xiyioxa 7T6AECOV LxavTEULxaxa c{)oQdg Kaqnwv 7i£QLKal (3oxcov
£7Ttyovfic; Kal acoiAdxcov uyteuxg.24
3.2.5 Time factors
The enquirers did their bit and 'payment' in the form of sacrifice and 'observance' to please the
god by means of the endorsed rituals that were part of the preparations.
22 An example of a Greek alphabet oracle may be retrieved online at:
http://www.cs.utk.edu/~mclennan/BA/LAO.html. Bones are still a popular instrument in divination in
some cultures in the 21st century (Tedlock 2001:193194).
23 Cicero showed himself extremely sceptic about divination in his De Divinatione (Schofield 1986:9293).
This can be explained by his disillusion with the state of religion in his day (c. 50 BC), cf. Beard
(1986:34).
24 Plutarch (2003:337338, 408C): "Where there is nothing complicated or secret or terrible, but the
interrogations are on slight and commonplace matters, like the hypothetical questions in school: if one
ought to marry, or to start on a voyage, or to make a loan; and the most important consultations on the
part of the State's concern the yield from crops, the increase of herds, and public health." The use of
acj|adTCJv vyieiac, could also invite the translation "bodily health" instead of "public health".
28
Chapter 3 Oracles in the GrecoRoman world
Subsequently, the answer would be forthcoming, if not immediately then at least within the
next day or so. Oracles delivered a prompt and tangible response, even though these answers
could be ambiguous at times. They provided a profound sense of two way communication
with the realms of the divine nonetheless. Oracle specialist Curnow (2004:2) sharply
observes: "Consequently, oracles offered a very special kind of contact with the divine and so
provided an importantly and unusually personal dimension of ancient religion. This fact is
not, perhaps, as widely appreciated as it should be."
At many oracles there was a time factor to consider. The oracles that used human
intermediaries were often limited to special seasons that were dedicated to the local deity. The
general public could only consult during those festive seasons, which might only be once a
year.25 Indications are that in classical times, when those who wished to enquire were still
many, the oracle in Delphi could only be approached once a month (Parke 1943:22).
Golden eagles and the dolphin of Delphi,
symbolising, respectively,
the centre of the world (o^cjjaAoc;)
and the god Apollo (Middleton 1888: 295).
3.3 Delphi as setting of De Defectu Oraculorum
As the setting of Plutarch's books De Defectu Oraculorum is Delphi, a beautiful place of
splendid mountain scenery. Its name, hole or womb (&£A(j)6g), may be derived from a local
cave (Elderkin 1941:125127).
3.3.1 Apollo and the animals
Legend has it that in very ancient days Delphi was the lair of a dragon or serpent
(&QdKaiva), quite possibly hiding in one of its caves and adding to the site's natural vapours.
This dragon is commonly referred to as the Python, the name providing an easy association
with the species of nonvenomous constricting snakes in tropical rainforest regions. Python,
the magic dragon, was sent by Zeus angered wife Hera. Apollo went out to kill it. This is
described in fragments (Flaceliere 1965:35) extant from the writings of Hesiod (1914,
Homeric Hymns 11:300309). In this Homeric hymn, Hera's exclusion from bringing about
Athena provoked her temper. According to a later version Hera's anger had a different source,
25 In De Defectu Oraculorum (P411421A/C) Demetrius tells about a prophet who derived his power from
daemons and prophesied once a year. This was at a special place near the Sea of Eritrea, of which the
geographical location is uncertain. It was used to refer both to the Indian Ocean and the Arabian Gulf, but
also could also be used for the Red Sea. Babbitt (2003:411) translates "Persian Gulf. Kings and their
envoys would visit the prophet on that occasion. Another possibility is that Demetrius referred to the Bay
of Erythrea in Asia Minor. This Ionic town was situated on a small peninsula stretching into the Bay of
Erythrae and facing the isle of Samos, cf. Herodotus' Historiae 1.142 (2003:65).
29
Chapter 3 Oracles in the GrecoRoman world
i.e. in her husband's extramarital activities that produced the bow carrying twins, Apollo and
his sister Artemis (cf. Ahl 1982:385).
Hesiod (Homeric Hymns 11, to Pythian Apollo, 277293, cf. War 1888:196200) describes
how Apollo founded the oracle and temple in Delphi by settling there. Delphi became one of
the most successful oracles of all time,2 and may have inspired the establishing of other
oracular sites dedicated to Apollo (Milner 2000, 144).
This view of Delphi as a dragon's lair would also be supported by the important role that was
described to mysterious vapours from a local chasm in the inspiration of the prophetess of old.
Also in a second way bsAdpoc, lends itself for association with Apollo. This prominent god
was the patron of wombfish, the dolphin. In one of the Homeric hymns Apollo appears in the
shape of a dolphin.27 Even today, these happy fish regularly surface in Greek waters.
Although Delphi as such is not located on sea, even per pedem apostolorum it is not very far
from Delphi down to the port of Itea on the Gulf of Corinth.
Later, Delphi would be home to the Pythian Games, a name that refers to Apollo's slaying of
the dragon.28 Since the god picked up a laurel at Tempe (in Thessaly) before he came to
Delphi, winners at the games would be presented with a wreath of laurels.
3.3.2 Prophetic inspiration in Delphi
From classical times he was also associated with the sun (Plutarch 2003:474474).29 Apollo
was the one to look up to for divine direction and associated with prophecy everywhere in the
GrecoRoman world (Parker 1967:2632). It was also in this capacity that he would become
associated with Delphi. As the intermediaries for Apollo's oracles in Delphi the so called
Pythia have already been introduced. These were the prophetesses called after the ancient
dragon that was reduced to a rotting carcass by the god of prophecy.
After the required ritual preparations, the Pythia sat in the a&uxov,30 the holy, undefiled
sanctuary below surface. This was the holy place on top of the cleft where the earth opened up
26 Fontenrose (1978:240416) gives an overview of Delphic responses that have been recorded. His criteria
to establish authenticity, however, have been subject of debate. With good reason Maurizio (1993:119
126) has called attention to a tendency to depreciate concrete literary evidence. The criteria Fontenrose
(and also HW Parke) used to declare responses genuine are too arbitrary and governed by suppositions:
"The results of Fontenrose's procedure are that he tends to value inscriptional evidence over literary
evidence and that, like Grahay, he is suspicious of verse oracles. And yet, when one considers archaic
Greece, both of these tendencies seem anachronistic" (Maurizio 1993:126).
27 Phoebus Apollo, cf. Hesiod (1914, Homeric hymns 11:388439); cf. Dempsey (1918:183188).
28 Pythia derives its name from nvBeoBai, to rot, as a reference to the dragon's demise at the hand of
Apollo (cf. Middleton 1888:286). The Pythia was seated above the chasm from where gasses that were
associated with the rotting snake below, wafted up.
29 Fontenrose (1939, 439455; cf. 1940, 429444) identifies Apollo with the Sun in the first century AD.
30 Liddell & Scott (1996:25) define d&uxog as: the innermost sanctuary or shrine. Hollinshead (1999:190)
prefers the meaning "not to be entered". His reason for this is that he disapproves of the view that the
d&uxov would always refer to a part of a temple. He correctly emphasizes that d&uxov is in the first
place a "location for a mysterious religious event, such as an oracular pronouncement or a healing
experience, but only in exceptional cases (e.g., at Delphi and Didyma) is the adyton described as part of a
temple. The convention of calling the inner room of any temple an adyton is erroneous," says Hollinshead
(1999:207).
30
Chapter 3 Oracles in the GrecoRoman world
and vapours from the deeper realms filled the air and aided the inspiration of the Pythia.31
These vapours (perhaps accompanied by fragrance or incense32) encouraged susceptibility to
divine directions and triggered the gift of prophecy.33
Sitting on a sacred tripod, the Pythia awaited inspiration. When it arrived she would speak the
words of the god concerning the enquiry,34 and these were passed on to the consultant.
Whether this required the mediation of a prophet or a priest remains subject of debate.35
31 The role of natural gasses was disputed early in the twentieth century (Oppe 1904:214240). Fumes of a
different nature have been suggested (Holland 1933:214; Fontenrose 1978:190191), but Littleton
(1986:87) convincingly argued that "the 'pnewna enihoitsiaslikon' should not be dismissed as a figment
of the imagination." This has since been confirmed by geological findings (Sechris? 2003:6; Broad
2006:7275).
32 Parke (5956:2426) convincingly argues that that the practice of chewing laurels to aid inspiration is
attributed to the Pythia only in the second century AD. The sacred spring Castalia in Delphi was used for
purification. There is no evidence that it aided inspiration in any more direct way (Parke 1956:2627).
33 "The one who delivered the response to the inquirer was for the time nQOcj)r]Tr]<; Otherwise the use of the
terms varies with the occasion" (Parke 1940:88). Forbes (1986:257270) and Callan (1985:125140)
provide sufficient argument why 'promantic' and Greek prophecy should not be related to Christian
speaking in tongues.
34 Although others may have rationally interpreted the sayings, the Pythia seemed to have united both
prophetic and mantic qualities. Maurizio (1995:86) is probably right when she says that the inspiration of
the Pythia should not be automatically associated with a frenzy: "The Pythia was possessed by Apollo;
this did not keep her from speaking coherently. Rather the concept of spirit possession enabled and
authorized a Delphian woman to deliver her prophetic utterances orally and intelligibly to those who
visited Delphi. Those utterances had varied forms, (sometimes they were in verse), and they pertained to a
wide array of circumstances." In De Defectu Oraculomm it was not actually Apollo, but a daemon on the
god's behalf who possessed the Pythia and passed on Apollo's message. In his De Pythiae Oraculae,
Plutarch (2003:340341) maintains that the Pythia's speech was unequivocal and straight in relation to
truth (r\ bk TT|Q nvdiac. biaAetcTog, ...£u0ela ngoc, ir\v aArjGetav ouaav).
35 The message came straight from the Pythia, but whether subsequent interpretation was required is not
certain. Whittaker (1965:2526) supposes a controlling role of the priest in putting questions and passing
on answers. Male attendants were present at Delphi, but there is, however, little concrete evidence about
their exact role. "After the consultation they may have tried to help the consultant interpret the Pythia's
words. They did not reshape these words," according to Maurizo (1995:86). She uses even stronger
language in her dissertation (1993:14), which endeavours to connect the field of women studies to that of
classical scholarship (1993:185): "I argue that the Pythia alone, because of (and not despite) her
possession by Apollo, was authorized to speak for Apollo in the ritual context of discourse at Delphi, and
that her ambiguous language, for which the Delphic oracle was renowned, represented and ensured that
her responses were divinely inspired. Finally, I claim that her answers were not altered or versified by
Delphic priests or bards, because such revision, in the view of the participants in the exchange, would
diminish their status as the words of Apollo." As much of Whittaker's argument remains theory and lacks
descriptions from primary sources, Maurizio's view deserves preference. As an important source on the
Delphic oracle De Defectu Oraculomm does not give any indication that the Pythia's message was not
received as such, but had to go through an elaborate process of censure and interpretation before it
reached the enquirer. Maurizio, however, contrary to what Plutarch and his friends believe, supposes a
literal possession of the Pythia by Apollo himself, not by a daemon on his behalf. Archaeological
findings, however, suggest that there were two male priests in Delphi, who were appointed for life,
Plutarch being one of them.
31
Chapter 3 Oracles in the GrecoRoman world
A circular work of art, a tondo, of an
Attic redfigure on an ancient Greek
drinking cup (KUAI£), by the Kodros
painter, ca. 440430 BCE, now in the
Berlin Museum (Berlin Mus. 2538,
digital picture source Wikipedia). It
seems to portray Aegeus, a mythical
king of Athens, a supplicant to the
Pythia at the Delphic Oracle. Although it
seems to be the Pythia sitting on a
tripod, an inscription on the cup
identifies the woman to the left as the
goddess, Themis. She was a Titan, the
daughter of Gaia and Uranus, and the
embodiment of divine order, law and
custom.
3.4 Signals of decline: triviality and scepticism
After developing a general understanding for the phenomenon of oracle in the Greek religion
(3.1 3.3), now the time has come to shed some light on its historical development in the
GrecoRoman world. In his book De Pythiae Oraculae, Plutarch (2003:336339, cf. 3.2.4)
already indicated that the questions still put to the oracle were mostly of a trivial nature. What
is more, he even voiced concern about the Pythia loosing her power in De Pythiae Oraculae
(397D, 402B; cf. Green 2001:115).36
Plutarch's words are chronologically sandwiched between two other ancient authors, Cicero
and Juvenalis, who doubted whether the oracle of oracles still functioned as a genuine vehicle
of contact with the gods.
3.4.1 Delphi's decline confirmed by Cicero and Juvenalis
Cicero enables his readers to have a look at the oracle in Delphi through the eyes of himself
and his brother. Both of them lived in the century that preceded that of Plutarch and Apostolic
Christianity. Quintus Tullius Cicero (102 BC 43 BC) was the younger brother of the famous
philosopher and statesman Marcus Tullius Cicero (10643BC), who was mentioned earlier
(3.2, cf. Schofield 1986:9293) as a sceptic of divination. Quintus is not as generally known
as his brother, although he must have been a brave military leader. Caesar not only mentions
him, but even attributes great praise {Bello Gallico 5.52).37
Marcus was less of a sceptic and did not approve of some of Quintus1 cynical views.
Nonetheless, he signalled that the ancient oracle religion was in decline by the first century
36 De Pythiae Oraculae402B (Plutarch 2003:300302): ouxoc; ya.Q ecrriv 6 jaaAiaxa npog vqv xou
XQr|crrr]Q,iou TTLCTTIV avxuScuvcjv Aoyoc;, cog 6uotv 9dx£QOv, f\ xf|<; nvQiac; XCJ XWQICO [ir\
TieAaCoucrnc; £v cl> xo 0£LDV £cmv, r\ xou 7rv£U|aato<; TravxcmaaLV a7i£a(3eajj.£vou KCU xf}<;
5uva|a£co<; kKAeAomvuxc;. (My translation: Because it is for everything else this that takes away
confidence in the oracle, as if we face two possibilities: either that the Pythia does not come near to the
region where the god is, or else that the spirit has been completely quenched and that the spiritual force
has disappeared.)
37 Commentarii de Bello Gallico 5.52: Ciceronem pro eius merito legion em que collaudat. (Translation: He
commends Cicero for his merits and the legion as well.) Online: http://digi)ander.libero.it/jackdanielspl/
Cesare/gallico/1 iber_5.htm.
32
Chapter 3 Oracles in the GrecoRoman world
BC. To explain this, Quintus even suggested that the flow of the gasses at Delphi must have
been affected in the course of history: "The subterraneous exhalations which used to kindle
the soul of the Pythian princess with divine inspiration have gradually vanished in the long
lapse of time" (Green 2001:112).39
Early in the second century AD, Juvenalis would publicly doubt whether there was still going
on anything at Delphi at all (Satura 6.555.56, Green 2001:115).40
3.4.2 Setting of decline and attempted revival
De Divinatione (see also 2.57.117) confirms the theory presented by Dempsey in his "Delphic
Oracle, its early history, influence and fall" (1918:164176) of a progressive decline after
590 BC, when the oracle was at the height of its power. Several of the Roman emperors took
an interest. The financial impetus led to renewed activity. Cassius Dio, in his Roman History
62.14.2 (Loeb volume 8, 1925:161), describes how Nero paid the Pythia to hear what he
wanted to hear: "This same emperor gave 400,000 sesterces to the Pythia for uttering some
oracles that suited him; this money Galba recovered. But from Apollo, on the other hand,
whether from vexation at the god for making some unpleasant predictions to him or because
he was merely crazy, he took away the territory of Cirrha and gave it to the soldiers. He also
abolished the oracle, after slaying some people and throwing them into the fissure from which
the sacred vapour arose." The reliability of Dio's account, however, is subject of debate.41
Both Nero and Domitian were restorers of the Oracle site in Delphi, reviving the Apollo's
sanctuary. This policy was continued under Nerva, and especially under Trajan and Hadrian.
Dempsey (1918:179) is probably right when he suggests that "this religious reform had too
forced a character. It was too much the work of savants to take a firm hold upon the populace
and thereby have an abiding effect. And so, after the Antonines and Severus silence falls
anew upon the Delphic sanctuary."
3.5 Philosophical climate
By the time of Plutarch, the Epicureans (cf. Acts 17:18) had been in existence for quite some
time, Epicurus being born around 341 BC and founded a school in Athens (c. 306BC). In his
38 De Divinatione 18.3738: defendo unum hoc numquam illud oraclum Delphis tarn celebre et tam clarum
fuisset neque tantis donis refertum omnium populorum atque regum, nisi omnis aetas oraclorum illorum
veritatem esse experta. "Idem iam diu non facit." Ut igitur nunc minore gloria est, quia minus oraculorum
veritas excellit, sic turn, nisi summa veritate, in tanta gloria non fuisset. Green (2001:112): "The oracle in
Delphi would never have been so much frequented, so crowded with offerings from peoples and kings of
every land, if all ages had not tested the truth of its prophecies. [But today that is no longer the case.]
Therefore, as at present its glory has waned, because it is no longer noted for the truth of its prophecies."
Online: http://www.thelatinlibrary.com/cicero/divinationel.shtml#l8.
39 De Divinatione 18.38: Potest autem vis ilia terrae, quae mentem Pythiae divino adflatu concitabat,
evanuisse vetustate, ut quosdam evanuisse et exaruisse amnes aut in alium cursum contortos et deflexos
videmus. Sed ut vis acciderit (magna enim quaestio est), modo maneat id quod negari non potest nisi
omnem historiam perverterimus: multis saeclis verax fuisse id oraculum. Online:
http://www.thelatinlibrary.com/cicero/divinatione 1 .shtml# 18.
40 Satura 6.555.56: quoniam Delphis oracula cessant et genus humanum damnat caligo futuri. (My
translation: for now that Delphi's oracles have ceased, the human race is condemned to imperceptiveness
about the future. Online: http://www.thelatinlibrary.eom/juvenal/6.shtml.
41 Plutarch (2003:200203) mentions Nero's visit in "The E at Delphi," but does not recall desecration of any
sort. For this reason Dempsey (1918:177) questions Cassius Dio's account. On the other hand, it could be
objected that Plutarch had every reason not to recall any untoward behaviour on the part of the powers
that be, leaving it unmentioned as Nero had also shown himself supportive of the oracle cause. As a
politician Plutarch may have valued imperial relations as a longterm strategy.
33
Chapter 3 Oracles in the GrecoRoman world
philosophy he viewed experience as the test. This pragmatic approach to philosophy and
religion led to a depreciation of the latter. Tenney (1991:75) aptly describes their philosophy
and relevance: "The world, he taught, began in a shower of atoms, some of which, by pure
chance, moved a trifle obliquely and collided with others. The collisions produced other
collisions, until the ensuing movement brought into being the present universe. The
cosmology of Epicureanism is similar to that of materialistic evolution. In such a world of
chance there could be neither purpose nor design. There could not, therefore, be any final or
absolute good." As a philosophy Epicureanism would become quite popular by the first
century AD and some of its thinking permeated.42
Some of the other philosophical schools did not really help the cause of the gods either. In one
of the more influential, that of Stoicism, the deity took no interest in the personal affairs of
men or women, because he was a mere impersonal logical principle.
NeoPlatonism was arguably one of the strongest schools represented among the intellectuals.
Most influential philosophers in the first thee centuries are classified within the broad scope
of NeoPlatonism, and Plutarch is reckoned among those.43 Like Platonism, NeoPlatonism
advocated a dualism, "Apartheid", between the spheres of the human and the divine. The
realms of the flesh and gods were separate, although one could connect to the other. But Neo
Platonism had a distinctly mythical side to it.44 The school went beyond Platonism by denying
that spiritual life could be gained from intellectual effort. Consequently, one sees Neo
Platonism operate in the context of a great diversity of religious practice, or lack of it.
Less influential in the GrecoRoman world of the first century than the previous schools, but
worth mentioning, Cynicism and Scepticism abandoned most standards and conventions. The
first resembled the Hippie movement of the 1960's, provocative and with no regard for ethics.
The second gave up intellectual standards and ended up as agnostics.
3.6 Plutarch's faith in the gods
Plutarch's book De Defectu Oraculorum is of special value because its author is a professed
believer in the genuineness and reality of oracles. Not only did he advance the phenomenon in
Delphi, but several of his writings indicate a great appreciation of the gods and the reality of
their influence. Plutarch writes (De Pythiae Oraculae 409B/C): "But for us the god grants
clearer, stronger, and plainer evidence than this by bringing about after a drought, so to speak,
42 The permeation of Epicureanism in the thinking of NeoPlatonism is also visible in Plutarch's work.
Roskam (2007:81) even concludes that is an indispensable part of his philosophy. He argues that
Plutarch's philosophy "rests on a carefully fashioned foundation of Platonism. Its superstructure contained
several pieces of Epicureanism. These pieces are never added for their own sake, but always play a minor
though essential part in buttressing the whole edifice. Removing them from the whole will never lead
to a complete reconstruction of Epicurus' monument, of which too many pieces have been lost. It will
lead, however, to a destruction of that of Plutarch." This assessment probably fails to recognize the
character of NeoPlatonic philosophy, which was eclectic by nature. It does, however, indicate the
measure of permeation of Epicureanism. Cf. De Defectu Oraculorum 434D (Plutarch 2003:480481).
43 Plutarch considers himself a follower of Plato, quotes him often and even speaks about his fear to
embarrass "our Plato". The E at Delhi, 391A (Plutarch 2003:232233): TO 5e laeyiaTOv, ecf>nv bibxa \ix\
QT]9ev TiLtCrj TOV nAcacova f\\x.cov (But, said I, the most important matter I fear may embarrass our
Plato).
44 Because of the differences with Gnosticism, Katz (1954:297) prefers to speak about strong mythological
undercurrents, rather than mysticism:" If Plotinus is to be given a name, he should be called a 'mythic'
rather than a mystic". If so, one should realise that even Platonism was not mere intellectualistic by
modern standards, but allowed for prophecy and supernatural activity (e.g. Forbes 1986:259).
34
Chapter 3 Oracles in the GrecoRoman world
of earlier desolation and poverty, affluence, splendour and honour" (2003:343). He was a
religious man and committed everything to the purpose of his god.45
3.7 Conclusion: De Defectu Oraculorum in context
Firstly, Plutarch's book about the disappearance of the oracles should be read in its religious
context. The religious setting of Greece in the first century AD reveals a profound belief in
oracles. Traditionally the Greeks believed in that the gods revealed their will at special sites,
in English commonly referred to as "oracles". These sites were consecrated by the gods and as
a result of this the site was an essential element of the oracular process. The availability of
divine direction was limited by the geographical location. At many of those sites the gods
used human media to pass on their messages. But whether indirectly through a medium, or
directly by means of a dream to the enquirer, it was always the oracular site that functioned as
a 'port key' between the Greeks and their god. The setting of De Defectu Oraculorum is
Delphi, the site of most famous oracle in Greek history. As this site was dedicated to Apollo,
and Apollo was the main god for divination, one would expect a prominent role for this deity
in De Defectu Oraculorum.
Secondly, Plutarch's book about the disappearance of the oracles should be read in a context
of historical development. Long before Plutarch there had been signs of decline in the Greek
oracle religion. It had lost its most of its directive influence on political and military life. By
the first century BC, they were openly criticized in prominent circles. A century later even
Plutarch had to admit that the questions still put to the oracle were mostly of a trivial nature.
Thirdly, Plutarch found himself in a century and generation that attempted to revive the
oracles, but would fail to establish a revival of a permanent nature. As Plutarch was a
prominent adherent and promoter of the Greek oracle religion, any statements of concern
about the state of the oracles mDe Defectu Oraculorum should gain in credibility for that
reason.
45 De Pythiae Oraculae 409D (Plutarch 2003:344): e^iKvelaBai TXJJ A o y L a ^ TIQOC, xr\v xov BEOU
5iavoiav. (My translation: to attain by reason an understanding of what the god has in mind.)
35
CHAPTER 4: WHEN THE GODS CEASED TO SPEAK:
PLUTARCH'S RELIGIOUS EXPLANATION
OUTLINE OF CHAPTER
4.1 Introduction
4.2 Cessation of the oracles
4.2.1 Friends meet in Delphi
4.2.2 A practical reality: the oracles have ceased
4.2.3 No practical expectation
4.2.4 The silence of the gods
4.2.5 A crisis of faith and a decrease in population
4.2.6 The gods and secondary causes of cessation
4.2.6.1 Daemons
4.2.6.2 Extinction of the daemons?
4.2.6.3. The great Pan is dead!
4.2.6.4 How daemons communicate
4.2.6.5 How humans receive their message
4.2.7 The secondary causes and tools wither
4.2.7.1 Receptiveness in humans can be a factor too
4.2.8 Plutarch's ultimate crisis
4.3 Plutarch and the 21st century
4.4 Conclusion
37
38
38
40
41
41
41
42
43
44
44
45
46
47
47
48
48
49
4.1 Introduction
"On the Cessation of Oracles" is a dialogue, discussing the reasons why divine inspiration
seemed to be withdrawn from the old seats of prophetic lore. The real reason of their decline
in popularity is probably very simple; when the Greek cities became Roman provinces the
fashion of consulting oracles fell off, as unsuited to the more practical influences of Roman
thought and Roman politics."
In this way the classic Encyclopaedia Britannica (11th edition volume 25, 860) summarises a
popular view about Plutarch's bookDe Defectu Oraculorum (On the Cessation of the
Oracles). This has more recently been abridged into: "On the Failure of the Oracles, in which
the decline of the oracles is linked with the decline in population" (Encyclopaedia Britannica
2002, volume 9:529). None of these qualify as a fair summary of the literary document.
However prevalent such naturalistic explanations for the cessation of oracles in the first
century continue to be, they are not Plutarch's.
This chapter gives a general introduction of the contents of Plutarch's book De Defectu
Oraculorum on the subject of oracles. In providing this overview, it inevitably shares several
conclusions. The Greek text of these passages is not discussed in this chapter, but separately.
Chapter 5 concentrates on a detailed philological foundation. In this way the results are more
readily accessible, also for those who have not specialised in Greek. For those who have, this
chapter serves as an appetizer, inviting interest as to the foundation of its statements from the
Greek. This curiosity will be satisfied in chapter five.
Unlike the statements in the Encyclopaedia Britannica, a careful examination of Plutarch's De
Defectu Oraculorum shows that this ancient Greek author had a thoroughly religious
Chapter 4 Plutarch's religious explanation
explanation for the disappearance of the oracles. Plutarch's book concludes that the gods,
willingly or unwillingly, had lost their grip on the ancient places of worship (4.2.24.2.4). In a
dramatic climax of the debate, Plutarch and his friends even consider that the gods might be
dying, as will be shown below (4.2.8). Nowhere, not even once, does he refer to the influence
of Roman culture and politics as a possible reason behind the disappearance of the oracles.
Nor does he introduce lack of interest in religion as an explanation. For Plutarch and his
friends the primary cause for the cessation of the oracles is to be sought in the realm of the
gods.
This chapter argues that when the Christian message spread through the GrecoRoman world
of the first century AD, the ancient world was facing a theological crisis of its own, at least in
the mind of the author of De Defectu Oraculorum, to which this literary research restricts
itself. As far as Plutarch was concerned, the gods, so much revered in the Greek oracle
religion, had ceased to speak (4.2.2). It wasn't the Christians or the Jews, but a respected
Greek philosopher, priest and politician saying so. Plutarch wants his readers to believe that
this was not just his view, but that this was a general experience of members of the Greek
philosophical and religious elite, when they discussed this matter during a meeting in Delphi,
which he describes inDe Defectu Oraculorum (4.2.1).
This chapter suggests that Plutarch and his learned friends treated the cessation of the oracles
as a practical reality; and summarises the reasons they offer for the general failure of divine
responses to human inquiries in their lifetime. This chapter proposes that Plutarch entertained
the thought that even the gods might be dying, as the ultimate cause behind the cessation of
the oracles. On a level of religious experience, it suggests that Plutarch's ideas are stimulating
for the consideration of recent developments in Christian theology (cf. 4.3).
4.2 Cessation of the oracles46
4.2.1 Friends meet in Delphi
It was in the first century AD,47 as the Christian message found its way around the
Mediterranean, that several learned men met in Delphi. It was shortly before the Pythian
46 English quotations from De Defectu Oraculorum (TOQI TCUV EKAEAOITIOTCOV XQi"|cmiQU^v) in this chapter
are from F.C. Babbitt's translation "On the Obsolescence of the Oracles" (Plutarch 2003:347501). This is a
practical preference as this is the most widely acknowledged scholarly edition available in the English
language. For literary reasons C.W. King's "On the Cessation of the oracles" (Plutarch 1888) may be
preferred. "Cessation" is a more literal translation than "obsolescence". Plutarch uses EKAEAOITIOTCUV in the
sense of vanishing altogether. Flaceliere's edition (1947) gives the more accurate translation "Sur la
disparation des oracles." See also for example vuv 5' EKAeAoimev (Plutarch 2003:365). Flaceliere
(1964:155) translates: "mais ils ont maintenant disparu," "but at the present time these have vanished
altogether." This is followed by Rescigno's (1995) more recent textedition, which speaks about "eclissi
degli oracoli," or "the disappearance of the oracles. Some scholars also take exception that the popular Loeb
translation renders the words Saifiovec; (cf. Matthew 6, 31) and n\zv\xaia as "demigods" and
"exhalations" respectively. Kupersmith (1984, 191) and Fontenrose (1978:197) have objected to the latter
because they suppose these to be a fully theoretical entity. Fontenrose's objections (1978:196) are inspired
by outdated geological views (cf. Sechrist 2003:6; Broad 2006:7275) that deny the presence of a chasm and
any vapour at all. There may, however, be a spiritual and a material component to Scu^ovec, as Plutarch
introduces secondary material causes (vapours) that are used by first spiritual causes (daemons). It could be
argued that Babbitt's translation of'demigod' confuses the issue. For Sai^oviov versus bai\icov, see Bauer
& Aland (1988:337338).
47 Both late and early dates for De Defectu Oraculorum have been advocated, but not conclusively, see Jones
(1966:70; 1973:136). Following Barrow (1967), Jones's pupil, Ogilvie (1967:119) advocated a date of
83AD, and argues a case for 79AD and 87AD as outside possibilities. Barrow took De Defectu Oraculorum
38
Chapter 4 Plutarch's religious explanation
Games that took place every fourth year, in the months of August and September (Halsberghe
& De Waele 1989:33). During this time Delphi was the scene of athletics, chariot racing, and,
fully in Apollo's spirit, a contest of music and song with the lyre. The winner received a
wreath of laurel from the Tempe valley.
Plutarch and his learned friends meet shortly before these Pythian Games; perhaps this
reference to the Games is made because they wanted to attend as well, probably during the
Greek summer month of July.48
Plutarch was a man of no ordinary stature. He was not only a philosopher (R.M. Jones
1980:68108), but also a politician and priest (Ziegler 1964:2425; C.P. Jones 1973:3132;
R.M. Jones 1980:6383).49 He lived near Delphi, where he met up with several friends
amongst whom are two international travellers. Plutarch describes them as 'holy men,'
(Fowden 1982:3359; Brown 1971:80101) when he wrote down his account of this meeting.
His first guest was Demetrius the grammarian, who, after a visit to Britain, was now on his
way home to Tarsus, a home town which he shared with Paul the Apostle. While Demetrius
had been wandering in Western France and perhaps even crossed the Channel, Plutarch's
other guest came from the opposite direction. Cleombrotus the Lacedemonian was returning
to his native Sparta after extensive travels in Egypt and Arabia.
These learned friends, meeting in the splendid setting of the first century Delphi region, were
about to discuss a theological issue that was extremely pressing, the apparent silence of the
gods.50 Plutarch wrote it all51 down in his bookDe Defectu Oraculorum,52 about the
cessation of the oracles. He lived in an age "when men were losing their faith in religion and
philosophy." The ancient oracles that provided answers from the gods withered away.
Interestingly, Plutarch does not blame the people, but seeks the reason for their silence with
the gods. According to Plutarch the gods had ceased to speak. The relationship with the
realms of the divine is portrayed to have suffered from an eclipse, from which the Greco
Roman world would never recover.53
48
49
50
51
52
53
as the last of the Pythian dialogues and suggests a date of c. 84 AD, but according to Ziegler (1964:199), who
suggests a date around 100AD this is quite arbitrary as the available data can be argued different ways. The
meeting probably took place between 75 and 110 AD. Even the discovery of two bronze plates in York in
1860 (Russell 1973:12) that mention the name Demetrius, who has been identified as Plutarch's friend by
some, does little to suggest a firmer date (Barrow 1967:25,34).
As the friends met before the Pythian Games, which took place in August/September, their meeting probably
took place in July.
That Plutarch was a priest is commonly assumed, but apart from one possible reference, Plutarch's works
don't seem to claim this. His extensive writing on theological subjects, however, and his activities in Delphi
established him as a religious authority. An inscription on a statue for Emperor Hadrian reads:
e7TL|aeAr)T£uovtog and SEA({)COV MeatQiou nAoutdQXOu TOU LEQEON;. Cf. Ziegler (1964:2223).
In the fourth century, Eusebius of Caesarea (1903:178) writes in his Praeparatio Evangelica: "Hear
therefore how Greeks themselves confess that their oracles have failed, and never so failed from the
beginning until after the times when the doctrine of salvation in the Gospel caused the knowledge of the one
God, the Sovereign and Creator of the universe, to dawn like light upon all mankind. We shall show then
almost immediately that very soon after His manifestation there came stories of the deaths of daemons, and
that the wonderful oracles so celebrated of old have ceased."
For Plutarch's use of ancient authors, see Fairbanks (1897:8485).
Greek (Plutarch 2003:350):rceQLtcov EKACAOLTTOTCOV XQTlCT'trl9^L,v (My translation: to attain by reason an
understanding of what the god has in mind.)
Nineteen hundred years down the track, Western Christianity would suffer from symptoms similar to those of
the Greek oracle religion in Plutarch's day. During the 1980's and 1990's "God eclipse" would become a
popular word in continental European church circles. Cf. Dekker (2005:57); Dilley (1958:116126); Klemm
(1987:443469); Picht (1980:6179).
39
Chapter 4 Plutarch's religious explanation
4.2.2 A practical reality: the oracles have ceased
Plutarch (2003:361) introduced the issue by challenging one of his friends, Cleombrotus, to
tell something about the oracle: "for great was the ancient repute of the divine influence there,
but at the present time it seems to be somewhat evanescent."55 In other words, for Plutarch56
the oracle seemed to have lost much of its divine inspiration and life.
Demetrius (Plutarch 2003:361), the grammarian, agrees and says: "There is no need to make
any inquiries nor to raise any questions about the state of affairs there, when we see the
evanescence of the oracles here, or rather the total disappearance of all but one or two; but we
should deliberate the reason why they have become so utterly weak."57
54 This reflects on Plutarch's lifetime and the first century AD. Some argue that Delphi saw a revival, certainly
in interest, during the reign of Hadrian (cf. Abbot 1898:418423), as this emperor promoted oracle religion.
One could argue that this revival was insignificant as it only seemed to have a folkloristic focus. Hadrian did
not consult the oracle of Delphi on any matters of state, "but asked instead where Homer came from and who
his parents were" (LloydJones 1976:72). Oracles claimed attention and Pagan involvement as the struggle
between Christianity and the old GrecoRoman religions became more pronounced through numerical
growth of the former, during the second and third centuries. Oracles played a vital role in the persecution of
Christianity under Diocletian. This emperor consulted the Apollo shrine in Didyma on the nature of
Christianity. On being advised that the movement grieved the gods, Diocletian instigated the most brutal
persecutions (Frend 1967:490.514). One should be careful though, not to overestimate their popularity
(Broek 1981:1,21). It has been doubted whether Delphi in particular saw any significant revival after
Plutarch's day (Barrow 1967:3435). Nilsson (1986:141) seeks the start of the decline of oracles four or five
centuries before Christ. From the fourth century AD oracles disappear from the scene completely, as these
were eventually outlawed by emperor Theodosius. The zeal with which the early Christian emperors
condemned and destroyed oracles may be explained religiously as a symbol of national conversion, but also
politically from their promotion by Julian the Apostate in his attempted restoration of paganism.
55 Greek: (aeydAr) yaq r\ naAaia 56<;a xf\c; CKEI 9eioxr|xoc; xd 5e vuv eoucev imo|aaQaivea9cu
(Plutarch 2003:360).
56 The author of De Defectu Oraculorum is consistently addressed as Lamprias. As Plutarch's authorship has
never been the subject of serious debate, Lamprias should probably be identified with Plutarch himself. Some
suggest that this Lamprias was Plutarch's brother or friend. If so, one should not just conclude that "Plutarch
seldom appears in his dialogues, but Lamprias often enters as a spokesman" (Brenk 1973:7), but perhaps go
as far as to state that in that case Plutarch himself is almost completely invisible. He may have drawn on the
memoirs of his grandfather or brother, butDe Defectu Oraculorum does not suggest this at all, nor does it
make a distinction between the author and a separate spokesman. Lamprias was a (nick) name that ran in
Plutarch's family. It was not only used to address his grandfather and brother, but also Plutarch's son (Barrow
1967:193194), but was probably used as means to address the author of De Defectu Oraculorum as well.
Other names that feature in the discussion are Cleombrotus, Demetrius of Tarsus and Ammonius (by some
seen as Plutarch's tutor, cf. Swain 1989:297), Didymus, Philip and Heracleon. Cf. Barrow (1967:3334).
57 Greek: ovbev, ec^r), oel 7ICQI xcov CKCI nvvBavtoBai Kai SicmoQelv xf]v evxau9a xcov xQ"ncrxrjQiajv
d|aauQcoaiv jadAAov bk n\f\v evog f\ Suolv dTidvxcov £KACU|HV oQarvxac; dAAeKElvo OKOTIEIV 5L f]v
aixiav ouxcog e£r|a9evr|Ke (Plutarch 2003:360). De Defectu Oraculorum suggests a general cessation of
genuine oracles in the Greco Roman world by the first century AD. The friends who allege this are members
of the philosophical and religious elite and are presented as widely travelled, both in the West and the East,
and considered representative for that reason. If Plutarch's observations in De Defectu Oraculorum.reflect the
actual state of affairs around the turn of the first century, one should note that there is some evidence for a
temporary revival of oracles in the second and third centuries. There has, however, been much debate to what
extent this was 'organised' religion, funded by antiChristian emperors to support their political strategies.
According to Nilsson (1986:141) the decline of belief in oracles in general had already started centuries
before Plutarch's day: "The belief in oracles declined in the fourth century B.C. but the desire to know the
future was lasting." Nilsson supposes a decline in the fourth century on the basis of Plutarch's life of
Demosthenes where the orator plays down an unfavourable oracle with the instrument of reason. The
Thebans he reminded of Epaminondas, the Athenians of Pericles, who always preferred a rational approach
and regarded oracles as mere pretexts for cowardice. As Pericles lived in the fifth century before Christ,
Nilsson's thesis should perhaps be taken as a general indication of decline from c. 500 BC. One should
realise, however, that Nilsson makes this suggestion on the basis of very limited data. The dialogue in De
Defectu Oraculorum suggests more recent oracular activity than the fourth century BC. On the other hand,
40
Chapter 4 Plutarch's religious explanation
Demetrius is able to mention a few inspired sayings of oracles in days long bygone, but
continues (Plutarch 2003:365) to say: "There have been also more recent manifestations than
these at these oracles, but now the oracles are no more; so it is well worth while, here in the
precinct of the Pythian god, to examine into the reason for the change."
4.2.3 No practical expectation
Although this suggestion to consult the oracle is made, it is most revealing about their levels
of expectation that in Plutarch's account the oracle in fact never is consulted. After
Demetrius has paid his religious lip service, the friends continue to discuss the failure of the
oracles. For reasons of respect, the oracle at Delphi is still revered with pious words, but for
all practical intents and purposes there is no use in actually taking the trouble to consult it.
The friends theorise about oracles, practicing philosophy and theology as adherents of the
great Greek religion, but no longer expect Apollo to relate to them in real life.
4.2.4 The silence of the gods
For Ammonius (Plutarch 2003:371) the reason for the silence of the gods is clear: "The fact is
that the man who holds that the obsolescence of such of the oracles as have ceased to function
has been brought about by some other cause and not by the will of a god gives reason for
suspecting that he believes that their creation and continued existence was not due to the god,
but was brought about in some other way. For prophecy is something created by a god, and
certainly no greater or more potent force exists to abolish and obliterate it."58
Ammonius was a deep thinker, De Defectu Oraculorum portrays him as a man with an
analytical brain, but using the argument of "incurring suspicion" of a society's religious
convictions, rightly or wrongly, has often been a great motivator for irrational conclusions.
4.2.5 A crisis of faith and a decrease in population
On the one hand, Plutarch realised that impotent gods could not have brought about
authoritative oracles. Dead oracles are not much better than absent oracles. On the other hand,
if there hadn't been a deliberate decision of the gods to forsake these oracles, then the gods
were not worth their salt and one should doubt whether divine revelation was ever
administered through these.
For Ammonius this matter of the obsolescence of the oracles was a crisis of faith in the first
place. He (Plutarch 2003:373) worked his way around it by blaming the decrease in
population: "for the god's abandoning of many oracles is nothing other than his way of
substantiating the desolation of Greece" (cf. Swain 1989:297).59 Ammonius admits (Plutarch
this could come under the category lip service, as Delphi lay in ruins for the greater part of that century and
nobody was willing or able to put any money towards restoring the sanctuary. Philosophical scepticism had
become more profound too (Dempsey 1918:168). Nilsson explores the notion that decline is a process as
well and emphasises that by the fourth century prominent leaders in Athens and Sparta publicly doubted the
value of oracles without compromising their position in Greek society. This indicates a decline of authority.
58 Greek: 6 yaq dAAco xiviKal fj.r| 6EOU yvib^ix] xd raxuadfisva xcov xQn GTr lQ^ 0V EKAITCEIV
riyouiaevog, imovoiav SiScoai XOU fir] yiyveadai |ar)6' elvai Sid xov SEOV dAA EXEQCO xivl xQorao
VO|_ILCEIV. ou yaq aAAr] yi tic, saxi fisiCcov OUSE KQELXXCOV Suvafiic;, coax dvaiQElv Kal dc^aviCELv
EQyov BEOO TX]V |aavxiKf]v oOaav (Plutarch 2003:370).
59 Wood (2004:143) correctly argues that a crisis of faith is implied, rather than unwillingness on the part of the
gods, but incorrectly introduces a secular cause for this: "The suggestion is that oracles are dying not because
41
Chapter 4 Plutarch's religious explanation
2003:375) that there is hardly a single prophetess left in oracular employ: "But today there is
one priestess and we do not complain, for she meets every need. There is no reason, therefore,
to blame the god; the exercise of the prophetic art which continues at the present day is
sufficient for all, and sends away all with their desires fulfilled. Agamemnon, for example,
used nine heralds and, even so, had difficulty in keeping the assembly in order because of the
vast numbers; but here in Delphi, a few days hence, in the theatre you will see that one voice
reaches all. In the same way, in those days, prophecy employed more voices to speak to more
people, but today, quite the reverse, we should needs be surprised at the god if he allowed his
prophecies to run to waste, like water, or to echo like the rocks with the voices of shepherds
and flocks in waste places."60 In other words, nothing to worry about, the gods are still doing
their job amply for the handful of people that are left in Greece. Waste not, want not.
4.2.6 The gods and secondary causes of cessation
Initially, Plutarch (2003:375) meets this way of reasoning with silence.61 He (Plutarch
2003:375377) then brings in the element of corruption: "the matter composing them, being
itself a force for disintegration, often reverts rapidly to its earlier state and causes the
dissolution of what was created by the more potent instrumentality; and it is in this way, I
think, that in the next period there are dimmings and abolitions of the prophetic agencies; for
while the god gives many fair things to mankind, he gives nothing imperishable, so that, as
Sophocles puts it, 'the works of gods may die, but not the gods.' Their presence and power
wise men are ever telling us we must look for in Nature and in Matter, where it is manifested,
the originating influence being reserved for the Deity, as is right."62
they are false or ineffective but because no one wants them anymore." Wood mistakenly attributes the
explanation of decrease in population to Demetrius. According to De Defectu Oraculorum (2003:373) it was
Ammonius who spoke these words. Wood (2004:143) also gives a naturalistic explanation for the cessation
of the oracles: "What the devout Plutarch describes as the god's abandonment of the oracles, others might
describe as the world's abandonment of the god. The world had other places to go." Ammonius, however,
tried to make out a case for depopulation and not for disinterest. The 'others' in Wood's argument would refer
to 21st century scholars rather than any view presented in De Defectu Oraculorum.
60 Greek: vuv 5' eaxi \X.WL nQo§f\x\£, icai OUK eyKoAou[j.ev. e£,aQKel ydg auxn xou; 5eo[j.evoi<;. otj
xoivuv aixiaxeov ou&ev xov 0e6v. r\ ydg ofioa |j.avxiKT] Kaibux[i£vovoa Tidaiv eaxiv ucavf] Kai
navxac; a7i07i£|j.7i£i xuyxdvovxac; d>v xgr|Couaiv. dxmeg ouv e v v m Kr|gu£,tv 6 Aya^jinvcov
EQXrJTO, icai. [XOALC, Kax£ix£ xf]v EKKAncriav oid nAf\8oc;, EvxavOa botyeoOe [XE& r||a£ga<; oAiyac; £v
xcp Beaxgco |aiav cJ5Covf]v ££,iKvou|a£vnv nc, Tiavxag. ouxco xox£ 7iA£ioaiv £xgi]xofycovalc,TZQOC,
TIAELOVCK; r] |aavxucr], vuv bt xouvavxiov £&£i 9au|adC£iv xov 8E6V, EL TieQLEcoga xr\v |j.avxiKriv
dxQr|crxco<; OLKnv u5axo<; anoQQiovoav r\ KaBaneQ ai nixQai 7ioi|a£vcov £v egr|(aia icai.
[3ocTKr|[J.dxcov cficovau; dvxnxoi3aav (Plutarch 2003:374).
61 Cleombrotus subsequently addresses Plutarch. This shows that Plutarch was respected as their fellow and had
probably reached a mature age. This is reinforced by the fact that Heracleon of Megara (Plutarch 2003:366
367) is specifically referred to as a young man (Plutarch 2003:398399), indicating that Plutarch as the author
must have passed this stage of life at the time of writing.
62 Greek: OUK EycoyE/ ELTIOV, dvaiQeloBai [itv ydg ovbtv alxia 9EOU CJ3T]|J.L (aavxelov ou&£
XQnaxrjQLov. OLAA'COOTIEO aAAa TioAAd TIOLOUVXOI; r]|j.LV EKELVOU icai. TiagacrKEudCovxoi;, ETidyei
c()9oQdv £VLOL<; icai. axeorjaiv r\ cjjuan;, (aaAAov 5'r| uAn axEorjau; ovaa dvac|)£uy£i TioAAaiac; icai.
dvaAu£i xo yLyvo^evov \mb xfjc; KQELXXOVOC; alxiac;, ouxco (aavxiiccov ol[iai 5uvd(a£cov oTcoxcoaeLc;
£X£oac; Kal dvaLQ£a£Lc; elvaL, TioAAd KaAdxou 9EOU 5L56VXOC; dv9QC0TiOLc; d9dvaxov bt |j.n5ev.
coaxe 8vr|OTC£LV Kalxd 0ECOV BEOUC; 5'OU, Kaxd xov aocjjoKAea. xr]v 5'ouaiav auxcov KaL5uva|j.Lv
ouaav EV if\ (jjuaa Kal xf^ uAr] (jjaalv del oL aocjxH 5elv Cnxelv, xc^j BECO xfjc; dox^? COOTIEQ EOXL
&LKaLOv <}>uAaxxo|a£vr|c; (Plutarch 2003:374376).
42
Chapter 4 Plutarch's religious explanation
Even in the process of inspiration Plutarch (2003:377) supposes an element of corruption,
denying that the god "enters into the bodies of his prophets and prompts their utterances,
employing their mouths and voices as instruments. For if he allows himself to become
entangled in men's needs, he is prodigal with his majesty and he does not observe the dignity
and greatness of his preeminence."63 In other words, it is not the spirit of the god that
communicates through the prophetess, but only his message, which is subject to corruption
from the very beginning.
4.2.6.1 Daemons
This leads the friends to discuss the role of Providence, how the gods work out getting their
message through by other agencies, called daemons.64 These temporary or indefinite beings,
the friends are not quite sure, hold an intermediate place between gods and men. One of their
characteristics is that they are susceptible of moral vicissitudes and of involuntary changes.
Daemons are quite necessary in Greek religion and philosophy, as gods and men moved in
completely different spheres where shame and honour65 were decisive factors.66 Cleombrotus
(Plutarch 2003:389) argues that "those who refuse to leave us the race of demigods make the
relations of gods and men remote and alien by doing away with the 'interpretative and
ministering nature,' as Plato67 has called it."68
Plutarch and his friends desired to preserve divine involvement in the inspiration of the
oracles and the things of earth in an indirect way. The gods are involved, but only through
agents (Plutarch 2003:389): "But as for us, let us not listen to any who say that there are some
oracles not divinely inspired, or religious ceremonies and mystic rites which are disregarded
by the gods; and on the other hand let us not imagine that the god goes in and out and is
present at these ceremonies and helps in conducting them; but let us commit these matters to
those ministers of the gods to whom it is right to commit them, as to servants and clerks, and
let us believe that demigods are guardians of sacred rites of the gods and prompters of the
Mysteries, while others go about as avengers of arrogant and grievous cases of injustice."69
63 Greek: ev&u6|aevov elg xd crco|aaxa xcov 7iQoc|5r]xcov imocf>6eyyecr6ai, xolc, EKXLVCOV oxo^aoiKai
cfjcovalg XQ'^( i£vov opydvcng. eauxov y a p eyKaxa|aeiyvu<; dv6QC07uvai.<; XQ£kxL? °u cbeL&exai. if\c,
ae|av6xexo<; ou&e xr]Q£L XO d£Lco|aa KaL xo |aeye6og auxco xfjg apexf]? (Plutarch 2003:376).
64 For daemons in Plutarch, see Russell (1973:7579).
65 Dodds (1963:28ft) calls attention for this shameculture. Flaceliere (1965:87) summarises the position of the
Greeks, "Such, indeed, was the ambiguous position of the Greeks, torn between reason, the chosen guide
that they knew to be inadequate, and their deep, instinctive belief in hidden powers."
66 Brenk (1973:111) gives an overview of the doctrine of daemons in Plutarch, minimising their role from an
argument of absence in Plutarch's Parallel Lives.
67 Plutarch seems to quote from Plato's Republic (260D), and Symposium (202E).
68 Greek: ouxcog O'L &aL|aovcov yevog jar] aTioAeiViovxeg, dvem|a£LKxa xd xcov Becov KaL dvBQCimcov
TIOLOUQL Kai. dcruvdAAaKxa, xr]v eQiariveuxiKiyv, cbg LTAdxcov eAeyev (Plutarch 2003:388).
69 Greek: T^juclg bk |LIT)X£ |aavxeia xivdg dBeiaaxoug elvai. Aeyovxcov r| xeAexdg KaL opyiaajaoui;
d|aeAou|aevoug tmo Becov aKoucojaev. jaf]x'au TIOALV XOV BEOV ev xouxcng dvaaxQecfjEaBai. KaL
Tiapelvai KaL crujaTiQayjaaxeueaBaL So^dCcojaev, dAA'oIg &LKai.6v ecru xeOxa Aeixoupyolg Becov
dvaxiOevxeg cocmeQ U7ir|Q£xau; KaL yQajajaaxeijaL, 6aijaova<; vojaiCcojatv ETILCTKOTIOUI; Becov LCQCOV
KaL jauaxripLcov opyuxaxag dAAoug 6e xcov un:eQr|c|)dvcov KaL jaeydAcov xLjacopoug d&LKLcov
TieQLTioAelv (Plutarch 2003:388).
43
Chapter 4 Plutarch's religious explanation
4.2.6.2 Extinction of the daemons?
Although Cleombrotus had first boldly asserted that the amount of divine revelation was
still quite sufficient for a happy few survivors of the once mighty populace of Greece, he now
agrees with Plutarch that the times hardly offer any good signs. On the contrary, extinction
seems a fair way to describe the activities of the daemons at oracular sites. Cleombrotus
(Plutarch 2003:397) blames the daemons: "Let this statement be ventured by us, following the
lead of many others before us, that coincidently with the total defection of the guardian spirits
assigned to the oracles and prophetic shrines, occurs the defection of the oracles themselves;
and when the spirits flee or go to another place, the oracles themselves lose their power."71
70
But at the same time Cleombrotus (Plutarch 2003:397) cherishes hope that the daemons might
come back again: "but when the spirits return many years later, the oracles, like musical
instruments, become articulate, since those who can put them to use are present and in charge
of them. After a long interval, when they return, the places give out a sound like organs72
when those that play thereon are present and stand over them."73
A young man present at the discussion, Heracleon, is not very happy with these thoughts. He
considers the death of daemons, as if they were like mortal men, a "too audacious and
uncivilized"74 theory (Plutarch 2003:399). Cleombrotus asserts that daemons are distinct from
gods and that mortality is a necessary difference. As long as the daemons have not died off,
they might return.
4.2.6.3. The great Pan is dead!75
To defend his position on the mortality of daemons, Cleombrotus relates a supernatural event
that took place in a previous generation. The father of a townsman of his travelled at sea,
when the wind dropped and the current took them close to the Isle of Paxi in the
Mediterranean. A voice called out three times to the pilot of the ship, an Egyptian, Thamus
by name. When Thamus answered, the voice (Plutarch 2003:401) replied: "When you come
opposite to Palodes, announce that Great Pan is dead." The current took them to this place
and Thamus cried out his message to the shore. "So, when he came opposite Palodes, and
there was neither wind nor wave, Thamus from the stern, looking toward the land, said the
words as he had heard them: 'Great Pan is dead.' Even before he had finished there was a great
cry of lamentation, not of one person, but of many, mingled with exclamations of amazement.
As many persons were on the vessel, the story was soon spread abroad in Rome, and Thamus
was sent for by Tiberius Caesar. Tiberius became so convinced of the truth of the story that he
caused an inquiry and investigation to be made about Pan; and the scholars, who were
70 For a comparison of daemons with Cleombrotus and Philo's Jewish use of the term, see Levison (1995:190
195).
71 Greek: Kai x£xoA[if]a9co fiexa 7ioAAoug £LQf|a9ai Kai f|[iiv oxi xolc; 7i£ol xa fiavxeia Kai XQT]axf]Qia
x£xay|i£voi£ Saifiovioic; £KA£i7iouai XE KOfiiSfj CXUVEKAEITIEI xaux auxa Kai (j)uyovxcov f\
|i£xaaxdvxcov a7io|3dAA£i xf]v Suvajiiv (Plutarch 2003:396).
72 Let the reader imagine a sound of bagpipes rather than a concert organ.
73 Greek: £ixa 7iapovxcov auxcov Sia XQOVOUTCOAAOUKa9d7i£Q o p y a v a (j)9£yy£xai xcov XQ<^H£varv
£7iicrxdvxGJV Kai 7iaoovxGJV (Plutarch 2003:396).
74 Greek: 9oacrux£QOV fryoufiai Kai |3aQ|3aoiKa)X£QOv (Plutarch 2003:398).
75 Greek: nav 6 |i£yac; x£6vr]K£ (Plutarch 2003:400). Interestingly, in the hills above Delphi lies the
Korykian Cave, which some suggest to be the site of a dice oracle dedicated to Pan and the Nymphs (Curnow
2004:58).
76 Greek: 07ioxav y£vrj Kaxd xo ilaAco&Eg, dvdyyEiAov oxi n d v 6 |i£yac; xiQvr\K.e.
Much has been done to revive Pan in postenlightenment literature (cf. Irwin 1961:159167).
44
Chapter 4 Plutarch's religious explanation
numerous at his court, conjectured that he was the son born of Hermes and Penelope"
(Plutarch 2003:403).
The Church historian Eusebius of Caesarea would later connect the death of Pan with the
ministry of exorcism78 by Christ in the Gospels.79
4.2.6.4 How daemons communicate
After wandering off to theological discussions about the character of the gods, Demetrius the
Grammarian brings the friends back to the original topic. Why did the oracles fail? Long
theological treatises don't make a great deal of difference to Demetrius; the pressing matter at
hand is that the oracles are no longer in working order. "For," says he, "what was said then,
that when the demigods withdraw and forsake the oracles, these lie idle and inarticulate like
the instruments of musicians, raises another question of greater import regarding the causative
means and power which they employ to make the prophetic priests and priestesses possessed
by inspiration and able to present their visions. For it is not possible to hold that the desertion
by the demigods is the reason for the silence of the oracles unless we are convinced as to the
77 Greek: cbg ouv £y£V£xo Kaxd TO HaAwbzc,, OUXErcv£U|aaxoc;ovxoc; OUXE KAU&COVO?, EK 7iQU|avr]c;
pAenovxa xov @a|aouv 7TQOC; xr]v yfyv zmzlv, COCTTTEQ f|KOua£v, OXL n d v 6 \j.£yac, x£8vr]K£v. ou
cfiBfjvai, &£ 7iauad|a£vov auxov Kal yevioQai |a£yav oux £v6c; dAAdTCOAACOVax£vay|aov a\xa
8au|aaa|acp, |a£|a£iy|a£vov. ola &£TODAACOVdvBoamcov naqovxcov, xaxu TOV Aoyov EV 'Pco|arj
(jK£&aaQf]va.i, Kal xov ©a|aouv y£V£cr9ai |a£xa7T£|a7ixov imo TL^CQIOV KaiaaQog. ouxco be
7uax£uaai xco Aoyco xov XI|3£QIOV, COOTE buxnvvQaveoQai KalCr|X£lv 7i£ol XOU Ilavog. £LKdC£iv &£
TOVQ 7i£QL auxov cj)LAoA6you<; ovxvovc, ovxag xov ££, 'Ep|aoi3 Kal EIr|V£A67ir|(; y£y£vr||a£vov
(Plutarch 2003:402).
78 Interestingly, it is in Plutarch (and not so much in earlier Greek writers) that Pan is associated with fear (cf.
Harrison 1926:6).
79 Eusebius calls Pan a daemon. After quoting Plutarch's DeDefectu Oraculorum extensively (Eusebius
2006:104106), Eusebius writes in his Preparatio Evangelica, book 5.17.13, 14: "Tocrauxa 6
nAouxapxog £7Uxr|Qfiaai 6' d^LOv xov KCUQOV EV cp cf>r]ai xov Bdvaxov y£yov£vcu xou 6ai|aovo<;.
ovxoc, bk fjv 6 Kaxd TL(3£QLOV, Ka8' 6V 6 rna£X£Qo<; awxr|Q xac, cruv dv8QW7ioL<; 7iOLOU|a£vo<;
6iaxQL(3dg 7idv y£vog 6aL|aovwv £^£Aauv£LV xou xarv dvQQcbncov dvay£ypa7ixaL (3LOU OJOTE f\br\
xivac, xcov 6aL|aovwv yovu7i£X£lv auxov Kal IKEXEUELV |af] xcjj 7i£QL|a£vovxi avxovc, xdpcp
7iaQa&ouvaL. £X£L<; OUV Kal xf\c, xcov &aL|aovcov Ka8airj£a£co<; xov XQOVOV OUK OAAOXE it, alcovog
iaxopriGELOTig, cboTieq ouv Kal xfjg dvGQC07io9uala<; xcov EGVCOV xfyv KaxdAuaLV OUK dAAoxE f\
|a£xd xo npoEABov eic, navTac, avBoamoug Kr|puy|aa xfjg £uayy£ALKfjg 6L6aoKaAia<;
y£y£vr||a£vr|v. xauxa |a£v ouv ri|alv drab xfjg v£cox£Qag laxopiag £Ar|A£yx0co." Translation: "So far
Plutarch. But it is important to observe the time at which he says that the death of the daemon took place. For
it was the time of Tiberius, in which our Saviour, making His sojourn among men, is recorded to have been
ridding human life from daemons of every kind, so that there were some of them now kneeling before Him
and beseeching Him not to deliver them over to the Tartarus that awaited them. You have therefore the date
of the overthrow of the daemons, of which there was no record at any other time; just as you had the
abolition of human sacrifice among the Gentiles as not having occurred until after the preaching of the
doctrine of the Gospel had reached all mankind. Let then these refutations from recent history suffice"
(Gifford translation). Identifications of Pan's death with the crucifixion of Christ as the dying saviour seem to
go back to Victorian and postVictorian interpretations (Borgeaud 1983:254283). A modern day exponent of
the latter is S. Fontelieu. Based on a Jungian proposition, she (2007:98) concludes, "Pan did not die. He, like
an echo, continues, as an elusive, wordless reverberation, a din just outside our hearing. The divinity of the
chthonic side of our animal nature is not dead. The embodiment of the split between the divine and the
animal nature is waiting, whispering to be echoed, to be redeemed. This action is a psychological problem for
our time. Pan has stayed alive, furtively slinking about in the collective shadows, echoing the split in our
nature and the intersection within of the human and the divine. In this, he is indeed like Christ on the cross,
both human and divine, and like Christ, he died and like Christ, Pan did not die."
45
Chapter 4 Plutarch's religious explanation
manner in which the demigods, by having the oracles in their charge and by their presence
there, make them active and articulate"80 (Plutarch 2003:461463).
With a reference to Hesiod about daemons 'in mist apparelled', the friends explain that "it is,
therefore, not at all unreasonable or even marvellous that souls meeting souls should create in
them impressions of the future, exactly as we do not convey all our information to one
another through the spoken word, but by writing also, or merely by a touch or a glance, we
give much information about what has come to pass and intimation of what is to come"
(Plutarch 2003:463).
4.2.6.5 How humans receive their message
Plutarch also asserts that the soul has a special faculty of reception. Prophecy is no
guesswork, but tuning in to the wavelengths of the daemons.82 The soul doesn't exercise this
faculty naturally, but is particularly receptive in certain states, e.g. in dreams and also on the
point of death (Plutarch 2003:467469). It is an escape from the present also called
inspiration. "Its withdrawal is brought about by a temperament and disposition of the body as
it is subjected to a change which we call inspiration" (Plutarch 2003:469).83
This state can also be 'druginduced' and acquired by drinking special liquids or inhaling
fumes that are produced by the earth (cf. Littleton 1986:7691; Maurizio 1995:6986; Parke
1967, 7480; Smith 1965:403426). It was Plutarch (2003:469471) who called the friends'
attention to this: "the prophetic current and breath is most divine and holy, whether it issue by
itself through the air or come in the company of running waters; for when it is instilled into
the body, it creates in souls an unaccustomed and unusual temperament, the peculiarity of
which it is hard to describe with exactness, but analogy offers many comparisons. It is likely
that by warmth and diffusion it opens up certain passages through which impressions of the
future are transmitted, just as wine, when its fumes rise to the head, reveals many unusual
movements and also words stored away and unperceived."
80 Greek: xo y a p dcJHaxa[j£vcov KaL drcoAeuiovxcov xd xprF'^Q 1 '* TC^V &ai|i6vcov COOTIEQ opyava
XEXVLXCOV dpyd KaL dvauSa KEIOOOLI AEX9EV EXEQOV Aoyov EYELQEL XOV TIEQL xf\c; oCviiac, \xt\JC,ova
Kal 5uvd|_i£co<; fj xpto|i£voL 7ioioucnKax6xou<; xoi<; £v9ouaiaa|_ioi<; Kal tyavzaouxoTiKovc; xou<;
7iQO(j)f|xa<; Kal xac, 7iQocj)f|xi.5a<;. ou y a p olov xe xrjv EKAEIAJW alxidaGai xou a7iau&dv xd
1iavxEla, [ar] 7i£ia9£vxa<; 6v XQOTIOV ECJJEQXCOXEI; avxolc, Kal 7iarjovx£<; EVEpyd Kal Aoyia TIOLOUQLV
OL 5at|_iov£<; (Plutarch 2003:460462).
81 Greek: OUSEV OUV dAoyov OU5E 6av\iaox6v, £l\|)uxal<; Evxuyxdvouaai cfiavxaaiac; £[J7ioioi3ai xoO
[JEAAOVXCX;, COQTIEQ r\\xelc; dAAf|Aoi<; ou Tidvxa 5id cj)covf]<; dAAd Kal yod|_i|_iaai Kal 9iyovx£<;
liovov Kal 7iQoa|3A£\|)avx£<; TioAAd Kal |_ir]vuo|_i£v xcov yEyovoxcov Kal xcov £ao|_i£vcov
7iQocrr]|aaivo|i£V (Plutarch 2003:462).
82 The Greeks did not differentiate between the possessed speaker of the god's words and the rational
interpretation of these sayings (cf. Kadletz 1978:96; see also Callan 1985:125140; Forbes 1986:257270).
83 Greek: E^fcrxaxai 5E Koda£i Kai 5iaco£a£i xou aco|_iaxo<; EV |_i£xa|3oAfj yiyvo[j£vou f|V
£vcoouaiaa[aov KaAou[a£V (Plutarch 2003:468).
84 Greek: xo 5E [aavxixov Q£U|_ia Kal TiV£U|_ia GeLOxaxov EQXL Kal oaLCOxaxov av XE Eauxo 5L a£QO<; a v
XE |_i£9'uyoou vd[aaxo<; aTiEQaxai. Kaxa|_i£Lyvu[a£vov y a p £l<; XO aco|_ia Kpaaiv £|_ITIOL£L TCLIC,
t|;uxal<; dr|9r| Kal dxoTiov, f\c; xr|V l5LOxr]xa X«AETI6V E'LTIELV aacjsdx;, ElKaaai 5E TioAAaxco<; 6
Aoyog SLSCOQL. 9£Q[a6xr]XL y a p Kal 5iaxua£i TIOQOVC, TIVCLC, dvoiyEiv (jjavxaaxiKoui; xou [JEAAOVTOI;
ELK6<; EQXLV, IOC, olvog dva9u[aia9£l<; £X£pa TioAAd KLvr'||_iaxa Kal Aoyoug a7ioK£i|_i£vou<; Kal
Aav9dvovxa<; aTiOKaAuTixEL (Plutarch 2003:468470).
46
Chapter 4 Plutarch's religious explanation
Although wine may come close, the surest way to be imbibed with the spirit of prophecy is to
look for the right natural vapour,85 gasses that flow from below the earth's surface.86 "It is not,
therefore, anything to excite amazement if, although the earth sends up many streams, it is
only such as these that dispose souls to inspiration and impressions of the future"87 (Plutarch
2003:473).
4.2.7 The secondary causes and tools wither
Ashes to ashes, dust unto dust. It is true of most earthly things and one of Plutarch's friends,
probably Ammonius, feels it should extend to oracles as well. "Plainly the same sober opinion
is to be held regarding the spirits that inspire prophecy; the power that they possess is not
everlasting and ageless, but is subject to changes"88 (Plutarch 2003:479). Floods, lightning
and earthquakes all had their toll on the effectiveness of oracles. "For excessive rains most
likely extinguish them, and they probably are dispersed by thunderbolts, and especially, when
the earth is shaken beneath by an earthquake and suffers subsidence and ruinous confusion in
its depths, the exhalations shift their site or find completely blind outlets, as in this place they
say that there are still traces of that great earthquake which overthrew the city"89 (Plutarch
2003:479).90 For some time they discourse on the fact that even the withering away of
daemons and sources of vapour happens within the providence of the god who used these.91
4.2.7.1 Receptiveness in humans can be a factor too
The friends keep hoping, and present the purity of the animal sacrifice and the prophetess as
prerequisites for the effectiveness of divine speech (cf. Dyer 1969:3856; Hewitt 1912:95
111). The vapours do not work 'ex opera operate,' like a medicine with automatic results.92
"The power of the spirit does not affect all persons nor the same persons always in the same
way, but it only supplies an enkindling and an inception, as has been said, for them that are in
a proper state to be affected and to undergo the change"93 (Plutarch 2003:501).
85 Greek: n v e u ^ a (cf. Flaceliere 1965:48).
86 This is the traditional explanation held and shared by Plutarch and his friends. Excavations in the late
nineteenth and early twentieth century led some to doubt this as at that stage no evidence for gases emanating
from a natural chasm could be found. Recent geological findings have reconfirmed the credibility of
Plutarch's description of the phenomenon (Boer & Hale 2000:399412, Curnow 2004:56).
87 Greek: ou Bau^aaxeov ouv el noAAd Tfjg yf\c; dvco Qeu^axa (^e6ieiOT|g Tcrika [i.6va Tag i|>uxdg
evBouaiacmKcog &iaTi6r|ai Kal 4>avTaaiaaTLKcog TOU (^eAovTog (Plutarch 2003:472).
88 Greek: TCLVTO. br\ TIEQI ^avTixcov nveu^dTCOv &iavor|Teov cog OUK exovxcov dl&iov ouo'dyriQcov TT)V
&uva^iv dAA'imoKei|ievr|v (^£Ta(3oAalg (Plutarch 2003:478).
89 Greek: Kal y a p 6[^(3ooi;g U7i£Q[3dAAovTag eucog ECTTI Kaxacr[3£vvuvai Kal Keoauvcov E^neaovxcov
&ux<poQ£io9ai, fmALcrca 5e xfjg yfjg tmoadAoi; yLyvo^evrjg Kal Aa^ipavouarjg ICn^aTa Kal
cruyxcocnv £ v pdBei, \i£BioxaoBai, Tag dvaBu^idaeigfj Tu4>Aoua6ai TO Tiapdnav, cocmeQ
£VTa06dcj)aaL naQa^Eveiv TdTCEQITOV f^eyav aeia^ov, 6g Kal TT]V TIOALV dveTQ£i|>ev (Plutarch
2003:478).
90 The cessation of the vapours, an aid for oracular communication, is presented as taking place within the
providence of the gods.
91 About the role of Providence in Plutarch's theology, see Swain (1989:272302).
92 Other places in Plutarch and other first century writers make it clear that diviners who only played the
expectations of their audience were a widespread phenomenon in antiquity (cf. Aune 1978:103104).
93 Greek: ouxe yaq 7tdvTag ouxe xoug auxoug del &iaTL9r|aiv cbaauxcog r| xou Tiveuf^axog Suva^ig
dAA'iJ7i£KKau[m 7iaQex£t Kal aQxn v cocmeQ £LQr]Tai Tolg nctog TO TiaBelv Kal ^£Ta(3aAelv olKelcog
exoucnv (Plutarch 2003:500).
47
Chapter 4 Plutarch's religious explanation
4.2.8 Plutarch's ultimate crisis
Although there may be many factors responsible for the apparent sense of failure of the
oracles by the first century AD, Plutarch takes us to the existence and wellbeing of the gods as
the ultimate issue.94 As he says goodbye to his readers, leaving Delphi and his learned friends,
Plutarch concludes his book by saying that, despite all possible secondary means and causes,
the power of an oracle comes from the gods and daemons. This is followed by the following
climax (Plutarch 2003:501): "but, for all that, it is not unfailing nor imperishable nor ageless,
lasting into that infinite time by which all things between earth and moon become wearied
out, according to our reasoning. And there are some who assert that the things above the
moon also do not abide, but give out as they confront the everlasting and infinite, and undergo
continual transmutations and rebirths."95
At the very end of his book, Plutarch dramatically entertains the unthinkable, death in the
spiritual realms! The thought that the daemons, perhaps even the gods might be dying,96 as
the ultimate cause behind the cessation of the oracles!97 Was Apollo dead like the great Pan?
Or was it only his daemons and faithful celestial servants that had perished, thus robbing
mankind of its access to the gods? Who was to know?
4.3 Plutarch and the 21st century
Plutarch exhorts his readers and himself to examine these matters frequently. The importance
that he attached to this subject of the silence of the gods would become warranted by
subsequent developments in the GrecoRoman world. The historical course of events shows
that with the oracles the Greek religion disappeared as well, ultimately giving way to
Apostolic Christianity that claimed active revelation from above. Two thousand years later
this once confident religion now faces pressing questions about the existence of God and his
ability to communicate. Since the days of Nietzsche,98 Western Christianity has gradually
started to realise that the embracement of rationalistic postEnlightenment values in
scholarship and worldview brought on a theological crisis on the topic of God's revelation and
even his existence. The idea of God as a philosophical construction for science and
94 If Plutarch is not the person addressed as Lamprias (some suppose that Lamprias is Plutarch's brother,
another friend or family member), the mere fact of Plutarch suddenly sharing his personal view to the reader
at the end of the book, would seem an even more dramatic turn: an author who remains silent throughout the
conversation, but has the last word by suggesting to the reader to contemplate the thought that the gods might
be dying.
95 Greek: elal 6' oi leal TO ercdvco (^dcncovtec; oux unojaeveiv &AA' dnauScovxa 7tpoc; TO di&iov iced
drceipov cruvexecji xCHcrBai |aeTO|3oAaI<; leal naAvyyEVEoiaic; (Plutarch 2003:500).
96 Plutarch does not speak in terms of rejuvenation and denial of mortality (cf. Frankfort 1958:141151) but as a
fatal and irreversible subjection to the same.
97 Fontelieu (2007:8182) calls attention to a calculated risk that Plutarch took in writing these words: "The idea
that their gods could die, and so were not all powerful either, could not be popular. Plutarch's willingness to
address the problem of Greece's ancient oracular traditions was courageous."
98 Nietzsche came to realise that in man's thinking there was no longer any need to postulate God. The world
was explained without him. As a result Nietzsche (1887:125) cried in dispair: "Horen wir noch Nichts von
dem Larm der Todtengraber, welche Gott begraben? Riechen wir noch Nichts von der gottlichen
Verwesung?—auch Gotter verwesen! Gott ist todt! Gott bleibt todt! Und wir haben ihn getodtet! Wie trosten
wir uns, die Morder aller Morder? Das Heiligste und Machtigste, was die Welt bisher besass, es ist unter
unseren Messern verblutet,—wer wischt diess Blut von uns ab? Mit welchem Wasser konnten wir uns
reinigen?" Nietzsche experienced the lack of need to postulate God as a profound berievement. A century
later this would no longer be the case for many who had grown up with the new paradigm and never
experienced the old.
48
Chapter 4 Plutarch's religious explanation
scholarship was deemed superfluous. This approach did not only dramatically change the
way theology and philosophy operated, but continues to have severe implications for Western
Christendom as a cultural entity.100 Over the past few decades Western theologians have
considered and experienced what some call a "Godeclipse."101
The present leader of the Roman Catholic Church, Benedict XVI (Pontifical Council for the
Family 2006) recently called attention to this crisis of revelation: "The causes vary, but the
"eclipse" of God, the Creator of man, lies at the root of the profound current crisis of the
whole truth about man, about human procreation and about the family."
A similar eclipse was the beginning of the end for Delphi and the ancient world.102 Rescigno
(1995) literally uses "the eclipse of the oracles" {L'eclissi degli oracoli) as title for his edition
of De Defectu Oraculorum. Western Christianity, like Plutarch and his friends, has already
made this new eclipse an issue of scholarship, but will it have enough expectancy left to
overcome this crisis by actually relating to the realms of the Divine, and 'consult the oracle,'
as it were?
4.4 Conclusion
This general but careful examination of Plutarch's De Defectu Oraculorum shows that
Plutarch and his friends believed that they experienced a widespread cessation of oracles in
their day. To explain this phenomenon, Plutarch did not offer a naturalistic, but a thoroughly
religious explanation. Plutarch's book maintains that the gods, willingly or unwillingly, had
lost their grip on the ancient places of religious inquiry. According to Plutarch, the primary
cause for the cessation of the oracles was to be sought in the supernatural realms of gods and
99
Picht (1980:7) explains the grave implications that discarding God as a philosophical construction had in
the world of scholarship: "For the representative directions of thought today, philosophy and theology have
become historical sciences; the actuality of God is regarded as only a fairytale that one reads about in
ancient books. At the same time, however, no one wants to admit this condition for himself. Religion is
still needed as an alibi. That is the attitude of the masses in the marketplace who first break into laughter
over the raving man (who said God died) but then look at him with dismay. As Nietzsche expressly says,
they do not believe in God, and yet the tidings of God's death have not yet penetrated their ears. They
know neither of the reality [Wirklichkeit] of the living God nor of the new reality that has already emerged
with the colossal event of God's death. They can take seriously neither the one nor the other. Neither the
one nor the other possesses enough obligation for them to shape their lives in one way or another. By that
very fact they attest to the truth of the event of which Nietzsche reports."
100 The deliberate eclipse of God in postEnlightenment scholarship has undermined the cultural and value
system of the Western world. Picht (1980:12) sums up the consequences: "The whole texture of the
political, social, and moral order and, in general, the whole edifice of our culture were erected on the
foundation that begins to totter with the death of God. Nietzsche already recognizes the splits and fissures
in the building, whose collapse was already perceptible to those thinkers in the last century "whose eying
suspicion was strong and fine enough for this drama." In the meantime world wars and terroristic rulers
have verified Nietzsche's prophecy. But eyes and ears have become so dull that even today alarm over that
event of which Nietzsche spoke seldom reaches anyone's thought and conscience. One is happy to have
become rid of a bogey, and the spirit continues, like a mole, to burrow its way in order to prepare a future
collapse for everything still standing."
101 'Godeclipse' as a phenomenon was initially put on the agenda by Western philosophers like Nietzsche,
Buber and Heidegger. In 2006 Pope Benedict XVI showed major concerns about the "eclipse of God" in
2006 (e.g. "Pope Sets Out on a Mission to Halt 'Eclipse of God'", Daily Telegraph (UK) of 7/8/06. See also
Fabrizio 2007. Earlier, Pope John Paul II (1995, chapter one) called attention for this subject.
102 It is noteworthy that the first persecutors of Christians, Nero and Domitian, were also restorers of the
Apolline oracular sanctuary (Dempsey 1918:178). Emperor Hadrian tried to restore Delphi as the sacred
city (d ieQa 7I6AL<;). "But this reform had too forced a character. And so, after the Antonines and Severus
silence falls upon the Delphic sanctuary. The decline is this time decisive" (Dempsey 1918:179).
49
Chapter 4 Plutarch's religious explanation
daemons. In a dramatic climax, Plutarch encouraged his readers to consider that the gods
might be dying. Within the operation of divine providence, Plutarch introduced secondary
causes that accomplished the will of the gods, amongst which were the departure of daemons
and the depopulation of Greece. In De Defectu Oraculorum Roman influence and culture do
not feature as factors at all. On a level of religious experience, Plutarch's ideas prove
stimulating for the consideration of the recent "God eclipse" many experience in Christian
theology.
50
CHAPTER 5: "ORACLE" IN PLUTARCH'S
DE DEFECTU ORACULORUM
OUTLINE OF CHAPTER
5.1 Introduction
5.1.2 Method of assessment
5.2 Occurrences of "oracle": introduced, presented and assessed
52
55
56
5.2.1 An ancient myth (P350409F xQr|CTlaov)
5.2.2 Former glory (P36041 IE (aavceiou)
5.2.3 A general disappearance (P360411E XQr|OTr|rJLGJv)
5.2.4 Desolation in topregion Boeotia (P36041 IE x(?r|cn:r|Qicuv)
5.2.5 Prophet using different language in procedure (P362412A jaavTEiou)
5.2.6 Oracle in Barbarian tongue (P362412A XQTlCT!l°v)
5.2.7 Asleep at the oracle site (P362412B xQr|cn:r|Qiov)
5.2.8 Oracle in the mail from Delphi (P364412C XQn°'^ov)
5.2.9 Talk in the local inn (P364412C XQTIOTTIQIOV)
5.2.10 Meaning revealed (P364412D Aoyiov)
5.2.11 Manifestations have ceased (P364412D |aavT£la)
5.2.12 Baggingup the oracle sites (P366/68413A XQT)cnriQia)
5.2.13 Human sin emphatically rejected as cause for departure gods
5.2.14 Unworthy visitors (P370413D XQr|°"i:r19ux)
5.2.15 Eclipse of the oracles (P370413D XQr|cn:r|QLaJv)
57
58
59
60
61
61
61
62
63
63
64
65
66
67
67
cr
ajv
5.2.16 Are the sites sustained by the gods?(P370413ExQn°" IQ^ )
5.2.17 Abandoned oracles in desolate Greece (P372414A XQ^^Q 1 0 1 )
5.2.18 Functioning oracle useless (P372414A |aavT£iov)
5.2.19 Who makes the oracle function? (P374414C TO |aavT£la)
5.2.20 The god not responsible for cessation and abandonment
5.2.20.1 Cessation (P374414D |aavT£tov)
5.2.20.2 Abandonment (P374414D xQr|OTT|Qi.ov)
5.2.21 About the death of daemons
5.2.22 Daemons as representatives of the gods
5.2.22.1 Daemons oversee procedures (P388417A jaavTEia)
5.2.22.2 No actual presence of the god(P394417F XQTFTTIQIOU)
5.2.23 Sacred rites at the oracle (P394418A XQr)CTTT19tov)
5.2.24 Happenings at the oracle in former days (P396418CxQTlCTxrlQtov)
5.2.25 Daemons bring life to oracles
5.2.25.1 Activity (P394418D ^avxela)
5.2.25.2 Site (P394418DxQr|oTriQia)
5.2.26 In charge of the oracular site (P398418E XQT]crur|Qiou;)
5.2.27 Apollo or daemon on sacred site? (P412421C XQr|crr.r|QLOv)
68
69
69
70
71
5.2.28 Discussing the oracle sites (P420423C XQTFTr)Qi&;v)
5.2.29 More than one world?
5.2.30 One true god beyond the gods?
5.2.31 Daemons leaving the oracles (P460431B xQTl crn lQ ia )
5.2.32 Supposing daemons operate the oracles
5.2.32.1 Oracles cease to function (P462431B |aavT£ia)
5.2.32.2 Daemons provide power and responses (P462431B Aoyux)
5.2.33 Busy at the oracles (P462431D |aavT£iav)
5.2.34 Ancient oracle in verse (P466432B XQr|CT|a6g)
5.2.35 The reality of demonic inspiration
5.2.36 Gasses as secondary causes to aid the daemons
77
71
71
71
72
72
73
74
74
75
75
75
76
77
78
78
7
9
80
80
80
80
81
81
82
Chapter 5 "Oracle" in De Defectu Oraculorum
5.2.36.1 Gas reason for dedication to Geia (P474433E XQnorr|QLOv)
5.2.37 As dead as a doornail (P478434C XQr]aTf|Qi.ov)
5.2.38 Concern about explaining the divine away altogether
5.2.38.1 Just gas, no god? (P482435A XQ^CTTTIQIOU)
5.2.38.2 Sacrifice and prayer on the oracle sites (P482435B XQ^QXTIQIOK;)
5.2.38.3 If gas only, why special Pythia? (P484435D [lavTeia)
5.2.39 Activities in Delphi brought many blessings (P484435D (aavxEiov)
5.2.40 Secondary causes: human, spiritual and natural
5.2.40.1 Not only gasses, but also perceptiveness required
5.2.40.2 Danger of involving Pythia unprepared (P498438B (^avxelov)
5.2.40.3 Strict regulations for Pythia (P500438C XQnaTr]Qiou)
5.2.41 Climax of the perishing gods in textual context
5.3 The use of "oracle" in graphics
5.3.1 Oracle inDe Defectu Oraculorum (1): use of words
5.3.2 Oracle in De Defectu Oraculorum (2): meaning of words
5.3.3 Oracle in De Defectu Oraculorum (3): divine communication
5.4 Conclusions about the use of oracle in De Defectu Oraculorum
83
83
85
85
86
87
87
87
88
89
90
92
94
94
94
95
96
5.1 Introduction
How did Plutarch refer to oracles, which words did he use and how did he use these to
describe the situation of the oracles in the first century AD? Answering these questions will
automatically lead to a detailed assessment of oracle in Plutarch's De Defectu Oraculorum.
Where chapter four argued its general conclusions about De Defectu Oraculorum using
English translations, chapter five will provide the philological proof for these statements from
the Greek text of De Defectu Oraculorum.
In this chapter Plutarch's use of "oracle" will be introduced, assessed and evaluated.
Wherever one finds the translation "oracle" in the English translations of De Defectu
Oraculorum, this is usually based on one of four Greek nouns (or their etymological
derivatives). These words are: A TO |_iavT£iov (rite); B TO Aoyiov (oracle); C 6 XQi")0"|i6<;
(answer); D TO xQi")0"Tr]Qiov (site).
Should the use of XQrjcrTriQLOV and |j.avT£iov in De Defectu Oraculorum prove prevailing,
this would indicate that Plutarch concerned himself first and foremost with oracles as a social
religious phenomenon or activity. In other words, a prevailing use of technical references to
oracular sites and procedures would indicate that Plutarch and his friends were keen to discuss
the reasons why the formerly glorious sites had lost their glory and why oracular activity at
these sites had come to an end. In that case the interest in relationship with the deity as such
would not feature prominently.
The previous chapter already showed that in these matters Plutarch and his friends, however,
did not actually consult what was left of the oracles. In other words, in their mind there was
not a religious solution to their inquiries, but only a philosophical one. A prominent use of
XQi")crrr]QLOV and [xavzeiov confirm this, especially when Aoyiov and XQi")cr|i6<; (words for
the actual oracle messages) do not feature greatly and are only introduced authoritatively as
either long ago or far away, or in a combination of those.
52
Chapter 5 "Oracle" in De Defectu Oraculorum
The data presented in this chapter explore Plutarch's claims for a general disappearance of the
oracular sites in philological detail. If neither Aoyiov nor XQT\O\I6C, is used in De Defectu
Oraculorum to claim a specific oracular response on inquiries by Plutarch or his friends, this
would indicate a lack of personal meaningful oracular experience. This would reinforce the
general idea voiced in De Defectu Oraculorum that oracles as genuine authoritative
communications from the gods to mankind used to exist in a distant past (if Aoyiov and
XQV\O\JL6C, are claimed for those times), but have now ceased to exist or make a practical
difference, at least as far as Plutarch was concerned. If in these circumstances Plutarch and his
friends continued to allow for the possibility of genuine oracles for the present, this would not
only mark the theological crisis of their times, but also lend credence to their observations.
If so, one would expect to find a situation in De Defectu Oraculorum where the X(?T]0"TfJQia
were still present, but the |aavT£iov on these sites had disappeared or did no longer result in
effective or genuine Aoyiov and/or XQT]cr|a6g. In such circumstances one would expect
Plutarch to conclude that these places were no longer inhabited by the supernatural. The gods,
the daemons or both had discontinued their consecrated use or their energies had withered
away otherwise. Although the XQr]0"Tf)Qia remained holy sites, and continued to be called
XQT]cnT|Qia because of the traditional involvement of the gods and daemons at those places,
the true meaning had left with the disassociation of the supernatural.
This chapter takes a close look at all the occurrences of "oracle" inZte Defectu Oraculorum.
In the assessment process TO |aavT£iov,103 TO Aoytov, 6 XQT]0"|a6g, and TO XQTIO"TT]QLOV are
printed as they appear in that particular Greek passage and not in their nominative case. Each
occurrence is assessed according to the method of assessment that is described under 5.1.2.
This leads to the following order in the presentation of each occurrence (5.2):
1) Introduction of the textual context.
2) A reference to the narrow textual context by means of the page number in the Babbitt's
edition (2003, Loeb), followed by the section marker that is also used by most other Greek
text editions of De Defectu Oraculorum. The Greek texts of the Babbitt (2003, Loeb),
Flaceliere (1947), Silento (1962), Sieveking (Paton, W.R. Pohlenz, M. Sieveking, W. 1972)
and Rescigno (1995) editions largely agree. Interestingly Flaceliere's original edition (1947)
gives the French first and the Greek on the next page. Most of Flaceliere's French translation
without the Greek was also published in 1964 under Sagesse de Plutarque. Ziegler's
translation (1952) is also helpful. As the Loeb edition provides greater access to the English
speaking reader, the Greek is quoted from this edition. The other editions are referred to when
there is an important difference in the Greek text or dissimilarity in translation. The quote
from the Greek is preceded by a reference code. The P refers to the page number in the Loeb
edition, the second number and capital letter to the internal numbering that applies to all text
editions. As it would be a subject of debate whether the title was part of the original
manuscript or a later addition, the occurrence of the word XQT]0"Tr|Qicov in the title is not
taken into consideration.
103 Occurrences of the derivative (r\) \j.avziK.r\ (texvr)), cf. Liddell & Scott 1996:1080) are printed and
assessed as well to provide a more comprehensive picture. Demonstrative pronouns and cases of metonymy
that have led to the translation "oracle" in the English text will also be mentioned and evaluated, but not
under separate headings.
53
Chapter 5 "Oracle" in De Defectu Oraculorum
3) The narrow textual context, that is the Greek text (Plutarch 2003, the use of other editions
are mentioned separately) of the passage containing the word for oracle.
4) A translation of the narrow textual context.
5) An assessment code that established the Greek word used for "oracle", its meaning and its
nature if it is classified as divine revelation.1
After all occurrences have been presented and assessed, a graphic overview provides a bird's
eye view of the results (5.3).
This is followed by philological conclusions about the use of "oracle" in De Defectu
Oraculorum (5.4).105
104 The term "revelation" in this research is used in terms for communication that comes "from above" in the
eyes of its recipients. It is not within the scope of this research to assess whether this communication is
reliable information from the realms of the divine. In other words, the term revelation is not used to pass a
theological judgement on its contents or source. This research simply classifies any communication that is
alleged to come from the gods as revelation, whether this revelation is claimed by Plutarch or by Apostolic
Christianity. "Revelation" is used in terms of the recipients. Those who would favour the Greek religion
would claim genuine revelation of the will of the gods through oracular procedures at the ancient sites.
Those who embrace Apostolic Christianity are, like Eusebius, most likely to reject the Greek oracles as
demonic and deny them genuine oracular qualities.
105 Technical remarks:
When Beoc; in De Defectu Oraculorum refers to the deity Apollo or to a supreme supernatural being, this
is rendered with a lower case as "god".
Although a digital edition of the main body of the Liddell and Scott's Lexicon is available on the internet
(see bibliography), for the convenience of the reader definitions are rendered from the Oxford 1996 edition
with the revised supplement.
In the translation of the Greek passages in English, words that are referred to and implied in the textual
context, but not actually given in the passage are rendered in italics.
With the occurrences the Greek word is rendered as a quote in the header. The reader should note that
(according to the rules for accents in Greek) the grave accent (\) on the last syllable is replaced by an acute
(/) when the word is used in isolation. A word with an acute on the last syllable is also called an oxytone.
For the benefit of more readily understanding the textual context of the word by means of accentuation,
both the headers and the analyses do not give the word as it would be rendered in isolation, but as a quote.
However, when the word appears in isolation in the English main text of this chapter, the normal approach
of replacing the grave accent (\) on the last syllable by an acute (/) is followed.
The acute accent (/) probably represented a rise in pitch over a short or long vowel. The grave accent may
have represented a lowering of the pitch in classical pronunciation. The circumflex accent (A) represents a
rise in pitch over the first part of a long vowel followed by a return to standard pitch over the second part of
the same vowel. If the last syllable of a noun is long and accented it may have a circumflex (e.g. genitive or
infinitive). This is called a perispomenon. Its circumflex remains, whether the word is used in isolation or
not.
For example:
Word
Word in sentence:
Word used in isolation:
Word as a quote in header:
Word as a quote in analyses:
54
6 xQt"|cr|a6<;
P350409F: Kal Aa|36vxa XQt"|cr|a6v einelv
xQ T l cr l a ° v
P350409F: xQT]cr(l°v
XQTlcr(l°v"^ response from the god, code Clr
Chapter 5 "Oracle" in De Defectu Oraculorum
5.1.2 Method of assessment
Words for "oracle" in
De Defectu
Oraculorum:
A TO (iaVTELOV
B TO Aoyiov
Meanings of "oracle" in
English:
1 Divine revelation that is
pertinent to the human
inquirer(s).> oracular
saying (result)
Establishing the nature of
meaning 1 in De Defectu
Oraculorum:
Revelation (from the gods): r
Prayer (talk to the gods): o
Talk (between men): t
C 6 xQTp^iog
D TO XQrjcrTriQiov
2Art or act of prophecy
(oracle as a procedure or
phenomenon, cf. going to
church).> oracular activity
(prophetic process)
3Geographical phenomenon
> oracle site
4Medium > human
intermediair (priest/ess)
Possible combinations:
A/B/C/D lr > describes divine revelation (voice, dream, vision, appearance), which may also
be passed on and proclaimed to fellowmen.
A/B/C/D lo > describes Man talking to the gods.
A/B/C/D It > describes Man talking to Fellowmen.
A/B/C/D 2 > describes a procedure or phenomenon
A/B/C/D 3 > describes an oracular site, a place to go to
A/B/C/D 4 > describes a medium
55
Chapter 5 "Oracle" in De Defectu Oraculorum
5.2 Occurrences of "oracle": introduced, presented and assessed
In this section the occurrences of Greek words in De Defectu Oraculorum that are generally
translated with "oracle", are identified and assessed according to the method described (5.1.2).
Following the general introduction in the previous chapter, it is helpful to recall that Plutarch
and his friends met near Delphi to discuss the general cessation of the oracles in their Greco
Roman world of the first century AD. As far as the text of the available manuscripts is
concerned, this was a meeting that really took place. There is no suggestion that this was a
literary technique employed by Plutarch to support his points of view. On the contrary, De
Defectu Oraculorum is written as an account to a friend, Terentius Priscus, which suggests a
realistic setting. This is reinforced by the prologue, which actually contains a mythological
account from Pausanias.
P350409E/F: aezovc, xivag f\ KUKVOUC;, co XEQEVXLE 7TQL<JK£,
lauBoAoyoOaLV and xarv CUCQCOV xf)g yf\c,.
One of the myths, o Terentius Priscus, tells about certain birds
from the corners of the earth.
When Plutarch subsequently moves on (P3 50410A), he deliberately
distinguishes between the earlier mythological tale and the historical
events of his day. He specifically mentions that what he is about to
describe took place:
a) shortly before the Pythian Games (oAiyov be TIQO 7TU0LCOV);
b) when Callistratus was in office (£7iL KaAAiaxQaxou);
c) in our own day (KCXB r||adg).
P350410A: oALyov be TIQO UvQkov xcuv £7il
KaAAiaxQaxou Ka0'r]|adg and xcov Evavxiarv xf|g
olKOU|a£vr)g neQazcov exuxov avbgec, LEQOL 6UO
auv&Qa|aovx£c; eic, AEACJJOUC;,
But shortly before the Pythian Games under Callistratus in our
day, two holy men travelling from opposite ends of the inhabited
world met as they came together in Delphi.
The first holy man was Demetrius of Tarsus, a grammarian travelling homeward from Britain
to Tarsus. The second was Cleombrotus of Sparta, a rich man who was interested in
philosophy and theology. He had travelled to Egypt and beyond. The account continues to
give the particulars of their previous journeys, visits to existing countries and places. In
Delphi, also a historical place and Plutarch is known to be intimately acquainted with, these
holy men meet with Plutarch and a few other men. It is from their accounts of a visit to a
shrine of Ammon that the conversation really starts to flow, and the friends arrive at the main
topic of De Defectu Oraculorum: the general disappearance of the oracles.
The subsequent contents reinforce this view. Plutarch actually has a row with one of the
participants who leaves as a result (P370413D). And what is even more important, the two
holy men who are portrayed as the well travelled experts and heroes disagree with Plutarch on
several occasions. What another friend, Philip the historian, has to say even leads to Plutarch's
confession that it has filled him with confusion (P486435E). Consequently, Plutarch can
56
Chapter 5 "Oracle" in De Defectu Oraculorum
hardly be accused of using the authority of the friends and the meeting in Delphi to support
his personal views.
The ending of the book (P5 0043 8D/E) confirms this view as well. De Defectu Oraculorum
ends with a call to the reader to consider a diversity of views including Plutarch's. It also
acknowledges the possibility of all sorts of objections and different suggestions. Although
there is diversity in view concerning the extent of the active involvement of the gods (but
agreement on their involvement), all agree on the main point of De Defectu Oraculorum: the
general disappearance of the oracles by the end of the first century AD. Had Plutarch himself
been delighted about this development, he could have been accused of ulterior motives. He
was, however, just as concerned by this development as the others and had nothing to gain by
inventing a deliberate lie. As priest he was in the religious business himself. It may well be
that Plutarch related the account of the meeting to the best of his advantage and used the fact
that he was on speaking terms with some of the leading Greek intellectuals of his day to boost
his own image. If so, this would only affect the assessment of his character, but have no
bearing on his truthfulness about the main topic and premise of De Defectu Oraculorum: the
general disappearance of the oracles in Plutarch's day.
Although some have advocated that the conversation in De Defectu Oraculorum was narrated
by Plutarch's brother, the text suggests (e.g. P360411E, P370413D, P460431A, P462431C)
that Plutarch used the person of Lamprias to represent himself (cf. Flaceliere 1948:1722),
possibly because of the official position held by Plutarch at Delphi (cf. Babbitt 2003:349).
The persons taking part in this discussion were:
Plutarch (41 IE, referring to himself in the first person and, 431C, addressed as Lamprias),
Demetrius (410A, the grammarian, who widely travelled in West and East), Cleombrotus
(4IOC, no particular introduction, supposedly familiar to his readers), Ammonius (41 OF, the
philosopher), Philip (418 A, the historian), Didymus (413 A, the Cynic, addressed as
Planetiades) and Heracleon (412E, of Megara, a fiery young man concerned with the honour
of the gods).
5.2.1 An ancient myth (P350409F xpr|a^6v)
Plutarch writes the prologue of the Cessation of the Oracles to a certain Terentius Priscus106
(409E). He recalls an ancient story about eagles or swans flying from the uttermost parts of
the earth and meeting Delphi, which was therefore considered to be the earth's centre.
Plutarch continues:
106 The mention of Terentius Priscus in the prologue of De Defectum Oraculorum may refer to the patron of
the Latin poet Marcus Valerius Martialis (Halsberghe & De Waele 1989:486,87), who was known for
fourteen books containing more than 1500 epigrams. One of the epigrams (8.45, on the return of Terentius)
and the preface to book 12 make reference to a Terentius Priscus. See Sailer (1983:246). The Watsons
(2003:35) mention Terentius Priscus in connection with the life of Martial: "The broad outline of M.'s
later years is certain. After 34 years in Rome (10.103.78), he retired in 98 to Spain, where he lived in
Bilbilis in a villa provided by a patroness, Marcella (17); he died there, probably in 104 (Plin. Ep. 3.21). In
101 he had produced a book for the arrival in Spain of his fellow countryman and patron Terentius Priscus
(book 12 praef.). This may not have been book 12 as we have it, but a shorter version."
57
Chapter 5 "Oracle" in De Defectu Oraculorum
P350409F: UCTXEQOV 6e XQOvcP ™v Oaiaxiov 'Em|a£vi&r|v
eAeyxovxag 107 xov |aO0ov e m xov QEOV Kal Aaj36vxa
XQt]a|a6v daacjsf] ical d|ac))L|3oAov eLnelv.
"When, at a later time Epimenides of Phaestus108 tested the myth
with the god, on receiving a vague and ambiguous oracle,109 he
spoke."110
XQr|cr|adv> response from the god, code Clr.
(And what follows is Epimenides' conclusion that if there is a centre of the earth, it is cannot
be known by man.)
5.2.2 Former glory (P360411E |aavxeiou)
After Ammonius has shared a few things on eternal fires, Plutarch invites Cleombrotus to tell
about the oracle activities.
P360411E: navoa\ie.vovm
bk TOU A|a|aarviou, |adAAov,
ec))r|v eyco, TIEQIXOU |aavxeiou 5i£A0'f||aiv, & KAe6|a(3Qoxe,
laeydAr] y a p f\ naAaia b6B,a Tf\c, heel Qei6xr\xoc, xd 5e vuv
eoLKev imo|aaoaiv£cr0ai.
When Ammonius had stopped talking, I said: "Dear
Cleombrotus, won't you rather tell us all about the oracular
activity? Because the former glory of divine involvement used
107 P350409F: eAeyxovxac; (Present Active Participle Accusative Plural Masculine eAeyxw): expose, bring
to light, or refute (Bauer & Aland 1988:503). Cf. Proverbs 15:12 OUK aya7ir\oei ana.ibe.VTOQ IOVQ
eAeyxovtag a u r a v |_i£xd bk aocfwv ov% 6|_iiAr|a£i. See also Isa 29:31 and Hag 2:14, Septuagint, where
one finds the expression ev nvXaiQ eAeyxovxac;. Here the expression seems to take on a similar meaning
of trying a case, not before the elders who meet in council at the gates, but with the god, that is, with Apollo
in Delphi. See also the use of eAeyx^ in the ministry of the Holy Spirit (John 16:8).
108 For Epimenides of Phaestus, see Plutarch's Life of Solon (Parallel Lives, Plutarch 1914:43335).
Epimenides of Phaestus came from Crete and was regarded as an extremely wise man. Plutarch (1914:433)
says that "he was reputed to be a man beloved of the gods, and endowed with a mystical and heavensent
wisdom in religious matters".
109 The translation "vague and ambiguous oracle" is confirmed by all authorities. Rescigno (1995:103104)
translates XQ^ajaov daacbfj Kal d|acbi|3oAov as "un response oscure ed ambiguo," i.e. "an obscure and
ambiguous response". Cilento (1962:409F) has "un oraculo obscure e ambiguo," Flaceliere (1964:149) "un
oracle obscur et ambigu," both meaning "an obscure and ambiguous oracle." Ziegler (1952:106): "einen
undeutlichen und doppelsinnigen Spruch." Here XQT]a|_i6v refers to a response in verse that still needs
proper interpretation.
110 P350409F (uaxegov 5e XQOvw xov cbaiaxiov £7ti|i£v(.5r)v eAeyx° VTa< 5 TOV ^OGov iTziiov QEOV
Kal AttfJovta XQ^oyov daacbf] Kal d|acb[(3oAov eineiv) displays an absolute use of the participles
eAeyxovxag and Aa(36vxa (cf. Luke 19:15). This results in the introduction of "when" and "on" in the
translation: "When, at a later time Epimenides of Phaestus tested the myth with the god, on receiving a
vague and ambiguous oracle, he spoke."
111 P36041 IE: Tzavo~a\JLivov (Aorist Middle Participle Genitive Singular Masculine navco). In its active use
Ammonius would have been caused to cease from speaking, but now he ceased, or desisted himself.
58
Chapter 5 "Oracle" in De Defectu Oraculorum
to be great there, but nowadays all these activities seem to have
withered away." m
(aavxeiou > local oracular activities as divine institution,
code A2
5.2.3 A general disappearance (P36041 IE XQr|(TTrjQLCOv)
This, however, proves a very embarrassing invitation. When Cleombrotus does not respond
at all, but instead remains silent and looks down, Demetrius said that there is no need to
enquire, because is clear for all to see that the oracle sites lay abandoned everywhere, except
for perhaps one or two.
P36041 IE: xou be KAeo(a[3Q6xou criamcovxog ical KOLTCO
(3Ae7iovTog, 6 Ar](ar|XQiog, ovbev, £(\)r\, 5el 7i£Ql XCOV CKEL
nvvQdvEoQai Kal <5La7ioQ£lv xf]v evravQa xcov
XQr|crtr|QLCOv d[iavQcooiv (adAAov bk 7iAr\v evbc, f\ Suolv
dndvTcov EKACL^LV114 opcovxac; dAA' eicelvo OKcmelv 51 f]v
alxiav ouxcog e£,r|aG£vr|K£.
As Cleombrotus was silent and looked down, Demetrius said:
"There is no need at all to inquire and raise lots of questions
about the fact that the oracle sites have lost so much of their
glare, or rather, except for perhaps one or two, they have all
disappeared. What it is necessary to seek, it is the cause of such
a failure
XQT]crTr|QLCOV > oracle sites, disappearance of all, except for one or two,115 code D3.
112 Ziegler (1952:11) emphasizes the contrast Plutarch gives between the divine activity in former days and the
lack of all this in the present situation: "Als Ammonios geendet hatte, sagte ich: «Erzahle uns doch liever
etwas von dem Orakel, lieber Kleombrotos! Vor alters war doch der Ruhm seiner Heiligkeit grofl, jetzt
abter scheint es hinzuschwinden.»"
113 Plutarch (ec|)r|V eyco) describes the present situation of the oracles as "rather withered". Flaceliere
(1964:153) confirms this interpretation when he translates: "Ammonios ayant termine, je dis alors:
„Cleombrote, parle nous plutot de l'oracle, car la renommee du dieu de labas rut grande jadis, bien qu'elle
semble aujourd'hui plutot fletrie." (English translation: Ammonius having finished, I subsequently said:
Cleombrotus, rather speak to us about oracle, because the fame of the god of over there was great in times
past, but despite that, it seems rather faded today.) Babbitt (2003:361) translates with an understatement:
"When Ammonius had ceased speaking, I said, "Won't you rather tell us all about the oracle, Cleombrotus?
For great was the ancient repute of the divine influence there, but at the present time it seems to be
somewhat evanescent." As this understatement is not automatically clear to the reader who does not
understand Greek, "rather withered" should be preferred.
114 P3 6041 IE: EKAEII}HV (Accusative Singular Feminine): eclipse or abandonment. The intensity of this
expression is confirmed by its use in the LXX; e.g. Ezekiel 5:16 EV tcp E^cmoaTElAcu |^E t a g [3oA(5ag
\xov xou Ai^oO En auxouc; Kai Eaovxai EIC; EKAEUJHV KCU <TUVTQU|JCO aTr)Qiy|^a &QTOU aou.
(ANETS (Pietersma & Wright 2007): When I send out my missiles of famine upon them, they shall also
become a wiping out, and I will shatter your support of bread.)
115 Demetrius responds to Plutarch's words by stating that the oracle sites have generally disappeared
altogether, and that the state of the few that still operate, like Delphi's, can be described as "withered."
Ziegler (1952:110) shows this clearly in his translation: "Wir haben es gar nicht notig, nach den
Verhaltnissen dort zu fragen und nach ihren Grunden zu forschen, da wir doch hier den Verfall der Orakel
oder vielmehr das Eingehen von ihnen alien bis auf ein oder zwei vor Augen haben, sondern wit mussen
allgemein die Frage stellen, aus welchem Grande sie so ihre Kraft eingebiiBt haben." Although he ascribes
59
Chapter 5 "Oracle" in De Defectu Oraculorum
5.2.4 Desolation in top-region Boeotia (P36041 IE XQTlcTTr|Qicov)
Demetrius takes the region of Boeotia as an example.116 It used to be such a well spring of
prophecy, but now the oracles have failed completely.
P360411E/F: xd yaQ &AAa xi 6el AeyeLV 6710U ye xf]v
Boicoxuxv £V£Ka xQT]CTTr|QLcov TIOAUC})COVOV ouaav ev xolg
7TQOXEQOV XQOVOIQ VUV £7TlAeAOL7T£ KO|aL6f|
KaQdnzQ
117
vd|aaxa Kal 7ioAug £7i£axr|K£ |aavxiKf|Q auxi^og xf]v
Xcogav ou6a|a.ou yaQ dAAaxoQi vuv f\ neqi A£(3d&£iav f\
BoLCoxia 7iaQ£X£L xolg xQTlCouaiv anvoaoQai |aavxiKfjg118
xcov 6'dAAcov xd \xkv otyr\ xd bk 7iavx£Af]g £QT]|aia
Kax£axr|K£.119
But what need is there to talk about other oracles, when in
Boeotia, which had many prophetic sounds in former times
because of its oracular sites, the oracles have now ceased
completely, as if streams of flowing water have been replaced
by a general drought in the land. Because nowhere else than in
Lebadeia has Boeotia something to offer for those who have
need to inquire at the well spring of prophecy. The others,
however, are either silent or utterly desolate.
XQr|cn:riQi.cov > oracle places in Boeotia, code D3.
|aavxiKf|Q > drought of prophecy, code 2.
|aavxiKf]Q > well spring of prophecy, code 2.
116
117
118
119
60
these words not to Plutarch but to Demetrius, Flaceliere (1964:154) makes the same point: "Comme
Cleombrote gardait le silence et tenait les yeux baisses, Demetrios prit la parole: « I I ne convient guere,
ditil, de nous informer et de discuter sur les oracles de labas, quand nous voyons que ceux d'ici ont
tellement perdu de leur eclat, ou plutot que, sauf un ou deux, ils ont tous disparu; ce qu'il faut rechercher,
c'est la cause d'une telle defaillance." (English translation: As Cleombrotus kept quiet and lowered his eyes,
Demetrius spoke. "It is hardly appropriate," he said to inform ourselves and to discuss the oracles over
there, when we see that those from here lost so much of their glare, or rather, except for perhaps one or two,
they have all disappeared. What it is necessary to seek, it is the cause of such a failure.")
Demetrius paints the picture of desolation. Like a graveyard, the former life has disappeared altogether. He
technically allows for one oracle (in Lebadeia), as it is still operating. The others are silent or even
desolate. Cf. Babbitt (2003:361), Flaceliere (1964:154).
Flaceliere (1964:154) confirms that Demetrius regarded the situation as extremely serious. He renders Kal
7ioAu<; £7ieaxr]K£ |aavxiKfjc; avx\*bc; xf]v x&Q&v as: "la divination est frappee." (English translation: the
divination has received a knock out blow.) Ziegler (1952:110) agrees: "ein groBes Verdorren der
Wahrsagekunst."
Flaceliere (1964:154) renders \xavT\Kf\c; xcov 5' dAAcov as: "source de prediction." The Greek has a plural
which might be best translated as "well springs." For this reason Ziegler (1952:110) is more source
orientated when he translates: "der Brunnen der Weissagung."
Ziegler (1952:110) correctly emphasizes the lack of prophetic activity, translating P360411E/F as follows:
"Was brauchen wir tibrigens von den anderen zu redden, wo allein schon in Boiotien, das in den alten
Zeiten so reich war an Seherstimmen, jetzt die Orakel ganzlich versiegt sind wie Bache und ein groBes
Verdorren der Wahrsagekunst das Land erfafit hat. Derm nirgends sonst als in Lebadeia bieter Boiotien
noch denen, die danach begeren, Gelegenheit, aus dem Brunnen der Weissagung zu schopfen; bei den
anderen herrscht Schweigen oder vollige Ode."
Chapter 5 "Oracle" in De Defectu Oraculorum
5.2.5 Prophet using different language in procedure (P362412A faavxetou)
Demetrius tells that the situation used to be very different with many oracles of high repute,
the oracle at Mys among these. The prophet who was involved in the oracle procedures there
used the Aeolic dialect.
P362412A: 6 \ikv oi3v xou fmvxeiou 7ioocf)r|Tr]Q120 cfjcovf/i
AioAl&i XQOjfievog TO ngiv.
But (when) the prophet assigned to the oracle, who had used the
Aeolic dialect up till now.
|aavT£i.ou > oracle procedures in Mys, code A2.
5.2.6 Oracle in Barbarian tongue (P362412A X Q ^ K ^ )
In the days of the Persian Wars, however, this prophet did not deliver a response in his usual
language, but gave a response in the barbarian tongue.
P362412A: TOTE nQoozac, TCOV |3aQ|3doa)v xQf|0"|~i6v
£^r|V£yK£V.
(The prophet assigned to the oracular procedures) who on that
occasion took the side of the barbarians, brought forth a divine
response.
XQT"|CT[aov > oracular saying,121 code Clr.
5.2.7 Asleep at the oracle site (P362412B XQ^|0"xr|Qiov)
Then there was the oracle in Amphiaraus, whence some slave had been sent who received a
vision of a servant of the god in his sleep.
P362412A: 6 be TIE^QELC, EIQ A\JLTIWLQECO 6ouAog (Kara
TOUQ U7TVOU<; U7ir)Q£TT)V TOU 0£OU
(paVEVTO).
120 P362412A shows that, at least in oracles other than Delphi, male prophets were not only interpreters of
oracles but also personally served as mediums, receiving divine impressions. This becomes evident in the
English, French and German translations. Babbitt (2003:363) renders the phrase xou navxeiou 7ipoc|)r|Tr]<;
as: "The prophetic priest of the oracle." Ziegler (1952:110) has "der Prophet des Orakels." Idem Flaceliere
(1964:154): "Le prophete de ce dernier oracle, qui employait auparavant le dialecte eolien." (English
translation: The prophet of this last oracle, who before used to employ the Aeolian dialect.) The textual
context makes it likely that Babbitt is right by conveying the idea that the prophet, while engaged in the
oracular procedure or activity, contrary to his custom, did not use the Aeolian dialect on a particular
occasion. The textual context shows that Plutarch speaks about the prophet specifically as he was involved
in the oracular procedures. He uses \J.(XVTEIOV and subsequently refers to the language details of the
oracular procedure.
121 InP362412Ait is emphasized that the oracle was given in a non Greek language. Flaceliere (1964:154)
therefore translates (TOTE TiQOoxac, tcov [3aQ[3dQcov XQIHCT^OV ££f]veyK£v): "en cette occasion rendit sa
reponse dans la langue des barbares." Ziegler (1951:110) renders XQ^o^ov as: "den Spruch," which it
may have been, but this is not suggested by the word or textual context necessarily. See also the discussion
of P350409F in the main text where it is translated as "response" by all authorities except Ziegler. Cf.
Rescigno (1995:103104), Cilento (1962:409F), Flaceliere (1964:149), Ziegler (1952:106).
61
Chapter 5 "Oracle" in De Defectu Oraculorum
But the slave who was sent to Amphiaratis (has a servant of god
appear to him in his sleep).
^ Probably metonymy,122 totum (city of a\m\aqew) pro parte (oracular site), synecdoche;
otherwise ellipse for XQi")OTr)QLOV.
In those days it was a flourishing time for the oracle at Tegyrae as well.
P362412B: xag TeyuQag xQ r | ax1 lQ LOV
The oracle site at Tegyrae.
> Oracle as a place,123 code D3.
5.2.8 Oracle in the mail from Delphi (P364412C XQr|cr|a6v)
Demetrius also tells about the Peloponnesian War, when the people of Delos had been driven
off their island. In this crisis, an oracle was brought from Delphi that directed them to the
place where Apollo was born, to complete certain sacrifices there.
P364412C: ev be n£Ao7iovvr|criaKcjj noAe\icp ATJALOLQ
'
~
/
,
\
>
124
>
*
i
i
£K7T.£ao\JCTi xr|c; vv\oov cpaai XQi")cr|j.ov EK AeAcparv
KO|aLaGf|vaL nQooTdrrovra xov TOTIOV dveuQelv ev cjj
yeyovev 6 AnoAAcov KCU Qvoiac, xivac, EKEL xeAeoav.
But it is said that in the Peloponnesian War, when the Delians
were driven from their island, an oracle was brought to them
from Delphi, directing them to find the place where Apollo was
born and to complete certain sacrifices there.
XQi")cr|adv ^ oracular saying brought from Delphi, code Clr.
Of course the people of Delos did not like the possibility that Apollo was not born on their
island, but somewhere else, but the Pythia1 5 (in this oracle that was brought from Delphi, or
in a separate one) also said that 'crow' would show them where to go.
122 It is the translations that introduce the word "oracle" in P362412A. Plutarch does not use it, he only
mentions ek; d(^7iiaQ£OJ. Babbitt (2003:363) translates: "the minion who was sent to the oracle of
Amphiaratis had, in his sleep there, a vision of a servant of the god who appeared to him." Ziegler
(1952:110) does not follow the main Greek text here, but supposes that SouAoc; represents a misspelling of
Au&og: "Der zum Orakel des Amphiareos entsandte Lyder traumte, ein Diener des Gottes sei erschienen."
This is however hard to prove, as the text makes sense without supposing this mistake. For the different
suggestion by Wyttenbach on the basis of the Life or Aristides, see Babbitt (2003:362).
123 P362412B treats oracle as a specific place (x&<; xeyuQCK; XQTiaxriQiov). This is confirmed by Flaceliere
(1964:155): Toracle de Tegyres, ou Ton raconte meme que le dieu est ne." (English translation: the oracle
of Tegyrae, the very place where they say that the god was born.) Ziegler (1952: 111) agrees with this
emphasis on the locality: "das Orakel bei Tegyrai."
124 Both the textual context and the use of XQT\0[i6t; indicate that an oracular saying or response is meant. For
this reason Ziegler (1952:111) translates XQ^CHOv EK AeAcj>d)V as follows: "ein Orakelspruch aus
Delphi." For additional comments, see XQi"]cr|a6c; in P362412A (2.2.6).
125 The Pythia's actions, Trjv TIuGiav nqooavtAelv, are translated in several ways. Babbitt (2003:365): "the
prophetic priestess told them in another oracle." Ziegler (1952:11): "habe die Pythia ihnen einen zweiten
62
Chapter 5 "Oracle" in De Defectu Oraculorum
P364412C: Tryv HvQiav nQoaaveAelv OTLKOQCOVT] dpqaoei
TO XWQLOV auxolg.
The Pythia also announced in trance that "a crow shall lead them
to the place."
> Pythia told them in another oracle (code 1), no actual use of oracle in the Greek, but it
might be implied.
5.2.9 Talk in the local inn (P364412C XQricrrriQLOv)
After this the people from Delos went on their way, until they reached Chaironeia, where they
overheard a conversation about the local oracle between the innkeeper (woman who looked
after everything)126 and some strangers,127 who probably wanted to travel there, as they were
on the way to Tegyrae.
P364412C: ical xr\c; 7tav5oKeuxQLag aicouom noog xivag
£,evoug (3a5iCovTag elg Teyuoag mqi xou XQTIOTT|QLOV
biaAeyofievrig.
And they heard the woman who was their innkeeper conversing
about the oracle with some strangers who were on their way to
Tegyrae.
XQi~|cnT|Qiov > oracle site, code D3.
5.2.10 Meaning revealed (P364412D AoyLOv)
When the strangers, as they left, said goodbye to this person and mentioned her name, they
(the Delians) understood what the oracular saying 'crow' signified.128 And, not much later,
after they had completed their sacrificing in Tegyrae, they started their journey again.129
P364412D: xcov 5e £,evarv cbg anr]Eoavl30aonaCo^.Evwv
Kai nqooayoQEvovTCcv (Bauer & Aland 1988:1424) xf]v
126
127
128
129
Spruch gegeben." The Greek does not have a word for oracle here; just that the Pythia also gave them what
effectively was another oracle about a crow showing them the locality. Flaceliere (1964:155) captures this
very nicely: "la Pythie leur predit en outre qu'une corneille leur indiquerait l'endroit." (English translation:
moreover, the Pythia predicted to them that a crow would indicate the place to them.)
Plutarch literally speaks about a woman who looked after everything, which per inference would be the
innkeeper. Flaceliere (1964:155) confirms this where he translates this passage as: "ils entendirent leur
hoteliere s'entretenir de l'oracle de Tegyres avec des etrangers qui s'y rendaient." (English translation: they
noticed the innkeeper discussing the oracle of Tegyrae with foreigners who went there.)
The visitors were strangers to the oracle as a site to which they were travelling. The woman who spoke with
them about the oracle was the keeper of the inn where the Greeks had their lodging. When they overheard
the strangers calling her by name, crow, the Greeks realised the meaning of the oracular saying they had
received earlier. See also Ziegler (1952:111), who agrees: "von dem dortigen Orakel sprechen horen."
As "Mrs Crow" the innkeeper (a crow shall direct you) showed the strangers the way to the oracle site in
Tegyrae, they were able to identify the oracular site there with the spot where Apollo was born, and bring
the required offerings there.
After the strangers completed their sacrificing in Tegyrae, they presumably back home again, as most
translations infer. This might, however, not have been Delos, as Demetrius specifically stated earlier that
the people from Delos had been driven away from their island.
63
Chapter 5 "Oracle" in De Defectu Oraculorum
avGoomov OTIEQ covo|adC£xo Koocovrjv auvelvai TO
Aoyiov
Kal Guaavxag EV talc, Teyvqaic, TUXELV
Ka96&ou |a£f oALyov XQ6VOV.
As the strangers were leaving, saying goodbye and being on
their way, they called this female person by her name "crow,"
they realised the meaning of the oracle, and after they brought
sacrifice in Tegyrae they started their journey again a short time
later.
TO Aoyiov > a specific oracular saying was understood and accepted as authoritative and
true, codeBlr.
5.2.11 Manifestations have ceased (P364412D |aavx£ia)
Summarising, Demetrius states that, although there have been more recent oracular
1 "^
manifestations at these oracles than the ones he mentioned earlier, now all the |aavx£ia
have disappeared. He even suggests to the friends that it would be worthwhile to inquire at the
oracle in Delphi with the Pythia why this change has come about. None of the friends takes up
this suggestion.
P364412D: y e y o v a a i 5e Kal v£cox£Qai xouxcov £7ucj5dv£iai
7T£QL Xa |aaVX£ia XaUTa VUV O £KA£7TOl7T.£V,
COOTS
XT]V
130 P364412D: dnr]£oav (3rd Person Imperfect Active Indicative Plural an£i[n): to remove oneself or be far
away from. Cf the interesting use in Acts 17:10: ol be dScAcfioi £u0£cug &iA VUKTOC; ££,i.n£[i\\><xv TOV
TE FlauAov KOUTOV LiAdv cl<; BEQOLXV OLTLVEC; 7iaoay£v6|a£voi elg Tfyv auvaycuyfjv TCUV
131
132
133
134
64
Iou&aicov a u r j e a a v . (NRSV: That very night the believers sent Paul and Silas off to Beroea; and when
they arrived, they went to the Jewish synagogue.) Despite the popularity of the translation "on their
arriving, they went to the synagogue of the Jews," the Greek probably conveys the message that they had
removed themselves not only from the brotherhood, but also from the persecution elsewhere. As this is
preceded by elg TT]V ovvayonyiV? x&v 'IouSaicuv this builds a tension: what will happen now? As a
synagogue of the Jews seems an unlikely place to be removed from the kind of trouble the Apostles
distanced themselves from. The reception of the Bereans, however, will prove welcoming beyond
expectation. Luke uses dnr\Eaav to emphasize this contrast in reception among the Jews.
The use of TO AoyLOV shows that the men understood a specific oracular saying. Babbitt (2003:365)
translates this passage as: "The strangers as they were leaving, bade goodbye to the woman and called her
by her name, which actually was 'Crow.' Then the Delians understood the meaning of the oracle and,
having offered sacrifice in Tegyrae, they found a way to return home a short time thereafter." Ziegler
(1952:111) agrees: "da hatten sie das Orakel verstanden." Flaceliere (1964:155) brings in the interpretation
of prediction: "Les Deliens comprirent alors le sens de la prediction." (English translation: "The Delians
then understood the direction of the prediction.") Flaceliere's translation is less sourceorientated, but true
in the sense that TO AoyLOV contained a prediction in this textual context.
The American expression "to hit the road" expresses the meaning of the Greek well. Aorist Active
Infinitive TUXELV (Tuyx«vcu), to hit or connect to (hence also: to take part in).
The oracular manifestation for which Demetrius claimed TO Aoyiov dated a fair while back, many
hundreds of years, to the days of the Persian and Peloponnesian wars.
Demetrius is particularly concerned about the disappearance of divine presence and activity. Ziegler
(1952:111) ably renders P364412D as: "Auch danach sind bei diesen Orakelstaten noch gottliche
Wirkungen offenbar geworden, jetzt aber sind sie eingegangen."
Chapter 5 "Oracle" in De Defectu Oraculorum
a£,iov elvai naga Tcp YlvQicp buxnoQf\o<xi TT\C,
(a£Ta(3oAf|g.
There have also been more recent manifestations than these
during those oracular rites, but they have now disappeared, so
that it would be worthwhile to consult the Pythia concerning this
change.
CLITUXV
TO. (aavT£ia > Prophetic activity, oracular manifestations, code A2.
vuv 5' £KA£7iOL7i£V > Babbitt (2003:365) introduces another "oracles" in his translation,
which is not found in the Greek text.136 It would be best to consider this artistic freedom or
nonliteral translation. It may have been more correct to insert "manifestations" instead, as the
ellipse considers £mc|)dv£iai, not (aavT£ia (code 2).
5.2.12 Bagging-up the oracle sites (P366/68413A XQT]aTr|Qux)
When the friends have reached the 'Cnidian Clubhouse,'137 the Cynic Didymus joins the
debate. Striking his staff a few times on the ground and crying out, he seems a little agitated,
because he does not like the direction the conversation is taking and questions its logic. He
introduces the wickedness of mankind as a reason for the cessation of the oracles. Didymus
concludes that the foreknowledge (or providence) of the gods138 has gathered up all oracle
places139 indeed, and left them all.
135 This passage refers to Delphi, which like Tegyrae was also the terrain of the Pythian god, Apollo. Flaceliere
(1964:155,156) brings this out in his translation: "II convient done, nous trouvant aupres d'Apollon Pythien,
de nous demander quelle est la cause du changement survenu." (English translation: "It is thus appropriate,
as we find ourselves at the site of Pythian Apollo, that we ask ourselves the question: What is the cause of
the change that has occurred?")
136 Flaceliere (1964:155), this time more sourceorientated, translates vuv 5' EKAETTOLTTEV with: "mais ils ont
maintenant disparu." (English translation: "but at the present time these have vanished altogether.")
137 The so called 'Cnidian Clubhouse' in Delphi was situated "in the northeast corner of the sacred precinct"
(Babbitt 2003:365).
138 P366/68413A deals with rcpovoia Gecov, the foreknowledge of the gods. Although most modern
translations render "divine providence," this invites misinterpretation. In its modern use providence also
supposes a divine control over and involvement in circumstances. This is not present in rcpovoia
necessarily. However, because in this textual context the "foreknowledge" of the gods is able to pick up
things, this suggests a measure of control which would warrant the translation providence. Didymus speaks
about the gods in general and not about Apollo only. The term is also used in Acts 24:2: KAnBevTog Se
auTou fip^aTO KaTT)YOQ£LV 6 TEQTUAAOC; Aeycov noAAfjc; £Lfjr)vr|<; TvyxavovxEc. 6ia aou KCU
&iop9co|idTCOV YLvo(j£VCOv rep EGVEL TOUTCJJ &ia xf\<; of\Q 7tgovoia<;. (NRSV: When Paul had been
summoned, Tertullus began to accuse him, saying: 'Your Excellency, because of you we have long enjoyed
peace, and reforms have been made for this people because of your foresight.) It is also found in Romans
13:14: dAAa Ev&uaaaGe TOV KUQLOV Inaouv XQICTTOV ical xf\c; oa.QK.bc, 7tg6vouxv \xr\ noLElaGe gig
£7iL9u(Jiag. (NRSV: Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify
its desires.) In both these instances the term refers to active planning according to expected circumstance,
without being in full control of the situation personally.
139 P366/68413A deals with the great rapture of xpnaxriQia. The gods have gathered up all oracle places.
The modern expression "bagging up" is a very suitable translation, as all life disappears from the site once
they have left. The authoritative translations convey as much in different words. Babbitt (2003:413) gives
the general idea: "The Divine Providence also has gathered up its oracles and departed from every place."
Flaceliere (1964:157) skilfully paints the picture of Apollo packing his bags: "mais encore a Providence
divine qui se retire de partout en emportent les oracles dans ses bagages!" (English translation: "But as the
divine providence has withdrawn everywhere, they (the gods) carry the oracles in their luggage with
them.") Ziegler (1952:112,113) remains sourceorientated: "1st es denn zu verwundern, wenn, wo soviel
65
Chapter 5 "Oracle" in De Defectu Oraculorum
P366/68413A: Qav]xaoTOV yaq EOTLV £lxoom>xr](; KOKiac,
U7TOK£XU|i£vr]c; \xr\ \xovov wc, 7XQO£L7X£V140 'Hoioboc,, AI&GOC;
KaiN£|a£an; xov dvQQwninvov (3LOV d7xoA£AoL7xaaLV
dAAd Kal TiQovoia 0ECOV avcncevaoa\xivr\ xd XQTlcrcriQLa
Tiavxax60£v OLX£taL.
For it seems a strange idea that, as Hesiod foretold, such evil has
spread all over, that not only modesty and righteous indignation
have left human life altogether, but also that the gods in their
providence have bagged up the oracle sites and departed from
every place.
xd XQncrTTlQia "^ c °d e D^
5.2.13 Human sin emphatically rejected as cause for departure gods
In the following passage Didymus denounces the alleged impudence of the inquirers. He
suggests that the friends rather discuss the question why the oracle at Delphi has not given yet
out as well! Its end should not be far away, as the inquirers continue to provoke the gods with
impious behaviour and scandalous motivation.
P368413A: xouvavxiov 6'u|alv £yco 7iQo(3dAAco
bianoQf\oai nwc, ouxi Kal x66' a7T.£iQr)K£v.
Quite the contrary, I propose to inquiry into the matter why it
has not left there as well.
Babbitt (2003:369) translates "I propose that you discuss how it happens that the oracle has
not also given out" > implied reference to the oracular procedures that are still being
continued in Delphi (code 2), but not found in the text as such.
Didymus wonders what is going on in Delphi, as the people are obviously so unworthy that
they are not even ashamed to put requests before the gods that would not be spoken out loud
in decent company. Interestingly, like in more recent times in Christian theology, the friends
do not like the idea of the gods responding negatively to human sin. Didymus' arguments are
pushed aside without consideration. He is not allowed to say more. Young Heracleon, with
his fiery disposition, seizes Didymus' cloak. Plutarch himself joins in and tells Didymus off
Niedertrachtigkeit verbreitet ist, nicht nur, wie Hesiod vorausgesagt hat, Aidos und Nemesis (Scham und
Gerechtigkeit) den Schauplatz des Menschenlebens verlassen haben, sondern auch die gottliche Vorsehung
ihre Orakel uberall eingepackt hat und auf und davon ist!"
140 The phrase cog 7iQoel7i£V rjaioSog has invited different interpretations of nqoAiycx]. predicting, or saying
or warning in advance). Babbitt (2003:267) prefers do deny any predictive element to the passage: "as
Hesiod said long ago." Flaceliere(1964:157) was able to make use of annonce, which not only means to
foretell, but also to proclaim: "comme l'a annonce Hesiode." The use of ngoAiyto in the narrow textual
context of De Defectu Oraculorum would imply a prophetic relevance of Hesiod for the present. Plutarch
makes it obvious that the cynic Didymus (also called Planetiades) regarded Hesiod's words as a prophetic
message for the situation of mankind in the first century AD. Consequently "as Hesiod foretold" is a
preferred translation.
66
Chapter 5 "Oracle" inDe Defectu Oraculorum
with the words nave, w cbiAe riAavr|Tid5r) 7taQo4uva)v141 xov 0e6v ("Stop provoking
god, my dear Planetiades!"). A man hears what he wants to hear and disregards the rest. The
friends have become extremely uncomfortable. Perhaps they realised that Didymus' argument
begged the question whether there should still be a genuine divine presence at Delphi itself.
At the very least the integrity of the religious procedures at Delphi is questioned. To the
friends questioning the system is the equivalent of provoking the gods. Beloved Didymus,
nicknamed Planetiades, is pulled back in line.
The possible wrath of the gods is clearly not a subject that Plutarch cares to face presently:
OUK £'LK6<; dna^iovv cbajvf|<; TOU<; vuv avQQomovc,, it is "unlikely that he should deny
utterance to the people now". In other words, the god does not punish, and everything should
be all right. Don't suggest anything like that, or we might have to change or rock the boat.
Don't question the integrity of the procedures, al least Delphi is still seen to be functioning.
5.2.14 Unworthy visitors (P370413D XQr|(7Tr]Qia)
Plutarch objects to Didymus' argument for abandonment as punishment of the gods. He
responds by stating (the logical fallacy) that percentagewise the larger number of enquirers in
olden days should have contained a larger number of unworthy inquirers as well.
P370413D: cooneq OUXL Kal TOTE TIAEIOVGOV OVTOJV EV
7IA£LOO"LV dvBodmorv novr\Qcbv OTE 7ioAAax60L zf\c,
ohcov\JLE.vr[q XQrl°''niQu* Ka0£U7TT|K£i..142
As if there were not more wicked men among a larger
population when the oracles were established in many places in
the inhabited world!
XQr]o"Tr|Qia > oracle sites, code D3.
5.2.15 Eclipse of the oracles (P370413D XQr]crcr|QLarv)
Plutarch, himself a friend of Didymus', congenially invites the latter to call a 'Pythian truce'.
He calls on Didymus to join them to seek for some other cause behind the disappearance of
the oracles.
141 The phrase nave d) cf)iAe nAavt]Tid5r| na.QoE,vvcov xov 8eov makes it abundantly clear that friend
Planetiades should not provoke the gods. Didymus is not allowed to even suggest that the gods are
retreating because of human sin. The very suggestion might provoke Apollo, and certainly provokes his
companions. The LXX uses this same verb in 2 Sam 12:14 7iAr]v OTL nago^vvcov naQco^vvaq, TOVC,
EXBQOVC, KUQLOU EV xcjj Qr||aaxL xouxcp Kaiye 6 vioc, aou 6 TEXQELC;CTOLGavdxcp a7io9avElTCu.
(English translation: However, you have given a grave advantage to the enemies of the Lord by this affair,
and as your son was born to you in such circumstances he will most certainly have to die. Cf. ANETS: Yet
because you provokingly provoked the enemies of the Lord by this thing, indeed your son who was born to
you shall die by death.)
142 Babbitt (2003:371) translates P370413D as follows: "as if the number of wicked men included among a
larger population were not larger at that earlier time when the oracles were established in many places in
the inhabited world!" This catches its meaning capably; Plutarch simply supposes that the gods were not
provoked to leave or punish earlier generations by the general retreat of the gods that they face now.
However, even in De Defectu Oraculorum a long period of silence for Delphi in a distant past (connected
with an earthquake) is allowed from which the oracle never fully recovered.
67
Chapter 5 "Oracle" in De Defectu Oraculorum
P370413D: exeoav xiva (aeG'r](acov alxiav (,X)TZI xfjg
Aeyo(aevr]g cKAeupecog xcov xQ>r]o"Tr]Dicov.144
Seek with us for some other reason for the said disappearance of
the oracles.
XQr]axr]QLCOV > oracle sites, code D3.
5.2.16 Are the sites sustained by the gods? (P370413E XQr]axr]Qicov)
As Plutarch and the others are clearly unwilling to face the issue of the relation between the
wickedness of the inquirers and the abandonment of the oracular sites by the gods, Didymus
leaves the scene.
Ammonius, on the other hand, is quite unwilling to drop the matter entirely. Didymus'
argument of man provoking the gods to leave is no longer considered, but Ammonius wants
to retain the responsibility of the gods. Apparently addressing Plutarch, as he was the
previous speaker, Ammonius points out that if the gods are not responsible for the cessation
of the oracles, it begs the question whether it was the gods who put them there at all, or rather
some other power or cause.
P370413D/E: rpvyiac, be yevo(aever]g £71 oAlyov, 6
AjajacovLog e\ie nQooayoQevoac;, OQCL xi noiov\xev, elnev,
co Aa\inQia, KaL 7iQoaex£145 tcl) Aoyco xf]v bwcvouxv O7icog
\ir\ xov Geov d v a m o v noi(b\xev. 6 y a p aAAco xLvlKal \ir\
Geou yvco(ar] xa navoa.\ieva xcov XQr]oxr]QLCOv £KAL71£LV
r]you|aevog, urarvoLav bibcooi xou \ir\ yiyveoQai \xr\b'
elvai 61A xov 6eov dAA' exepco XLVL XQO7ICO vo(aLC£LV.
When nobody had spoken for some time, Ammonius, addressing
himself to me, said: Look what we are doing, dear Lamprias,146
and pay careful attention to the subject, as we do not want to say
that the god (Apollo) is not involved. Because he who suggests
that the widespread cessation of the oracles is due to something
else and not to the will of the god, gives reason to suppose that
he thinks that they were not created or sustained by the god,147
but in some other way.
143 Plutarch calls his friend Didymus to a 'Pythian truce' (nuGiKac). This refers to the sacred truce that was
made throughout the Greek speaking world for the duration of the Pythian Games. Cf. Babbitt (2003:370).
144 Flaceliere (1964:158) aptly translates EXEQOLV xivd |_i£0' r)|_icov alxuxv C^tei Tf\Q Aeyo|i£vr]«;
EKAEUJJECOC; xd)v XQi"]crxr]QLCOV with: "cherche avec nous une autre cause a cette decadence des oracles."
(English translation: "Seek with us another cause for this decline of the oracles!")
145 P370413E: 71Q6CT£XE (2nd Person Present Active Imperative Singular Tipoaexco): to pay close attention
to.
146 P370413E (6 A|i|_icovioc; £|ae nqooayoQevoac;, OQOL XL noiouiaev, elnev, d) Aa^xngia) shows that the
text ofDe Defectu Oraculorum identifies Plutarch with Lamprias. Ammonius addressed the author, who is
subsequently identified as Lamprias. If Plutarch wrote De Defectu Oraculorum, a generally maintained
premise, one can hardly avoid the conclusion that he was also called Lamprias in P370413E.
147 Although the reference "xov 0e6v" would have suggested the translation "god" in the New Testament, in
the context of the Greek religion of De Defectu Oraculorum it is a specific reference to Apollo as the
68
Chapter 5 "Oracle" inDe Defectu Oraculorum
xd. 7iauad|a£va xcuv XQ^CTTTIQLCOV
> the disappearance of the oracle sites, code D3.
5.2.17 Abandoned oracles in desolate Greece (P372414A XQT~|cn:r|Qia)
Like Plutarch and Heracleon, Ammonius is quite unwilling to consider human sin as a cause
for the disappearance of the oracle sites as such. Instead, he suggests that the god abandoned
many sites, because there was no longer any need for them because of the decreased
population of Greece.
P372414A: ou6ev oi3v EXEQOV fjv xo rcoAAd KaxaAL7i£LV
XQr|cnx|QiaTOV0e6v f\ TT\C, f]AAd6og eAeyxELV xf]v
149
EQr\\JLUXV.
The god's abandoning of all those oracles was nothing else than
him proving the desolation of Greece.
XQr|cnx|Qia "^ oracle sites, code D3.
5.2.18 Functioning oracle useless (P372414A [aavxelov)
Ammonius continues his argument with the question:
P372414A: xivoc, yaq f\v ayaQov ev Teyvqaic, ngoTegov
elvai [lavxelov.
Because, to whom would it be any good if there was a
functioning oracle in Tegyrae, like in former days?
Who would profit from oracular activity in Tegyrae? In this context juavxelov could be
interpreted as an abstraction pro concreto (Ysebaert 1984:71) for the oracle site.'50
|aavx£iov > code A3.
He also refers to the (decreased) activities in Delphi.
P372414A: br\ rovvravQa > demonstrative pronoun inferring oracular site in Delphi
(code3).
accepted god among others, or to the specific god of the site. For this reason it has been translated as "the
god".
148 In P370413E not merely a halt, but a disappearance or cessation (ceasing to be) is implied (xa
nava&\i£va.). Flaceliere (1964:158) confirms this as he translates: "la disparition des oracles" (English
translation: "the disappearance of the oracles".)
149 P372414A emphasizes that all the friends agree that the desolation of the oracles is treated as an
established fact in De Defectu Oraculorum and that the ultimate cause behind this is the withdrawal of the
deity. This withdrawal may be provoked by human sin as Didymus suggested (5.2.14), or caused by neutral
events like a decrease in population, as Ammonius proposes in P372414A. Babbitt (2003:373) brings this
out when he translates: "for the god's abandoning of many oracles is nothing other than his way of
substantiating the desolation of Greece."
150 P3 72414A: ^avxelov refers to oracular activity in Tegyrae, but in this textual context (^avxelov could be
interpreted as an abstractumpro concreto: the activities for the oracular site. E.g. Babbitt (2003:373): "For
who would profit if there were an oracle in Tegyrae?"; Flaceliere (1964:159): "En effet, qui trouverait profit
a ce que l'oracle de Tegyres?" (English translation: "Indeed, who would find profit if there were an oracle
in Tegyrae?")
69
Chapter 5 "Oracle" in De Defectu Oraculorum
Ammonius points out that Delphi has also been subject to decline. There used to be three
prophetesses (the Greek does not use Pythia in this passage), two of them attending to the
inquiries with one in reserve, but times have changed. All needs of this undemanding age are
satisfactorily met by one prophetess, no reason at all to blame the god. Willingly, he does not
want to waste the gift of prophecy where it is not needed.
P374414B: vuv 6' ecru \iia 7iQocj)fJTiQ KCU OUK EYKOAOUUEV
E^OtQKEL Y&Q aVTT] XOIQ &£OU£VOig. OV) XOIVUV CUXUXXEOV
ovbkv XOV 0£OV.
(Although there used to be two and a third in reserve,) now there
is only one prophetess and we do not complain, because she
amply meets the needs. So we shouldn't blame the god for
anything.
Ammonius even attributes the lack of divine activity to virtue on the god's part, showing a
carefulness not to waste any prophetic powers.
P374414C: vuv bk xouvavxiov £&£i 0au|adC£LV xov 0£ov
£l 7i£QL£C0Qa xf]v |aavxiKf]V dxprjcrccoQ biKr\v u&axog
anoQQEOVoav.
Now there would be really reason to wonder about god if he
allowed his prophetic blessing to be like water running waste.
|aavxiKf]v > code 2.
5.2.19 Who makes the oracle function? (P374414C xd uavx£ia)
As Ammonius' speech had been a response to Plutarch's words, Cleombrotus addresses
Plutarch, saying that he should concede the point that the god creates xd uavxela and
removes them on his departure.
P374414C: f|6r| ov xouxo bibcoKac, £cj?r] xo KCU 7IOL£LV
xauxl xd (aavx£ia Kal dvcuoeiv xov 0£ov.151
Already you have conceded this point that the god both makes
the oracles function and takes all supernatural activity with him
when he leaves.
xd |^avx£ia > oracular activity that is removed from the sites, code A2.
151 Babbitt (2003:375) translates: "Already you have conceded this point, that the god both creates and
abolishes these prophetic shrines." He generally takes ^avxelov for a "prophetic shrine," instead of the
more natural meaning of sum total of magic activity involving prophets, daemons and implements. Cf.
Seyffert (s.d.:37475). Flaceliere (1964:160), similarly to Babbitt, translates: "considerestu maintenant
comme admis que la suppression de ces oracles, de meme que leur creation, a le dieu pour auteur."
(English translation: "Do you think it is warranted to maintain that the loss (or: suppression) of these
oracles, just as their creation, has the god for its author?") Both Flaceliere and Babbitt do not sufficiently
take the textual context into consideration. In this place the Greek (aigeco) does not suggest "abolish"
(Babbitt) or "loss" (Flaceliere), but recalls the picture painted earlier of the god packing his suitcases and
taking his |aavx£la with him.
70
Chapter 5 "Oracle" in De Defectu Oraculorum
5.2.20 The god not responsible for cessation and abandonment
5.2.20.1 Cessation (P374414D |aavx£iov)
5.2.20.2 Abandonment (P374414D XQT]axr)Qiov)
Plutarch is not ready to concede this point, but claims that the desolation is a natural process
of corrosion. All things under the moon, even the things that the god establishes, whether it is
the magic or the site,152 are subject to temporality.
P374414D: OUK eycoye, £L7iov, dvaiQeloQai \JLEV y a p
ovbkv avzicf. Qeov c[)r||aL |aavx£lov ovbk XQT]crrr]Qiov.153
No, I said, not at all, because I say that it isn't the god taking
away oracular activity or causing oracle sites to disappear.
|aavx£LOV > prophetic activity, code A2.
XQT]axr)QLOV > sacred oracle site, code D3.
5.2.21 About the death of daemons
Although this invites the question why the gods have ceased to establish new oracles after the
old withered away, this subject is not raised. Cleombrotus (414F), however, subsequently
introduces the role of providence in these matters. This brings up Hesiod's view that even
daemons have a limited lifespan:
P380415C: 6 o"Ea(.o&og oieraLKal neQvoboc, TLCTL xQovcov
yivsoQai xolg bai\jiooi rag xeAeurag.
Hesiod thinks that after a certain circle of time death happens to
daemons.
The exact length (cf. TLCTL XQOVCOV) of the timecircles, generations or years mentioned by
Hesiod, whether it is a year or thirty etc., is subject of a debate that lingers on and brings the
discussion to the relation of oracles and daemons. The latter are said to have a nature that
combines the emotions of a mortal and divine powers.
P386416D: r\ 6aifiovcov dpvoic, kxovoa xai ndQoc, GvrjToO
KaL Qeov bvva\xiv.
The nature of the daemons has both the emotion of a mortal and
power of a god.
152 In P374414D Plutarch only denies that the god has actively decides to leave and is provoked to do so by
human behaviour. The friends treat the withdrawal of the gods as a theological fact. In other words, it is not
the fault of the god (aiiiqc 0£ou). Babbitt (2003:375) brings this out, but not very strongly: "No, indeed,
said I, my contention is that no prophetic shrine or oracle is ever abolished by the instrumentality of the
god." Flaceliere (1964:160) allows himself considerable freedom with the Greek text as he inserts "a le
dieu pour auteur" (the god for its author) in Ammonius' question to Plutarch. He (1964:160) removes the
god as cause from his translation of the actual sentence altogether: "Nullement, repondisje; j'affirme au
contraire qu'il n'a jamais fait disparaitre aucun oracle, aucun sanctuaire prophetique." (English translation:
"By no means, I answered; I affirm on the contrary that it (the god) never caused an oracle or prophetic
sanctuary to disappear.")
153 In P374414D the view under consideration is that the god actively packs his bags, removes oracular
activities and demolishes the sacred site (or take away its geographic consecration). In other words,
XQT]crTf]Qiov as sanctuary disappears in the bags of the god as well.
71
Chapter 5 "Oracle" in De Defectu Oraculorum
5.2.22 Daemons as representatives of the gods
5.2.22.1 Daemons oversee procedures (P388417A (aavxeia)
Cleombrotus suggest that it is not the gods, but their representatives, the daemons,
establishing and leaving oracle sites on their behalf. This is a thought not inconsistent with
Platonic philosophy (Schneider 1966:9599).
P388417A: f]|aelg be \xr\ie [lavzeia iivac, dBeidaxoug
£LVCUAeyovxcov fj xeAexag154 KaL 6Qyuxa|aoug
d|aeAou|a£voug vno Qecov aKouco|aev. |ar]T av 7IOALV TOV
Beov ev xouxoLg dvaaxQecj)£a6aL KaL 7iaQ£lvai. KaL
ov^.nQay[iarze'veoQaiboh,dCw[iEV, dAA' olg biKaiov ECTTL
T£uxa AfiLTouQYoIg Becov dvaxLBevxEg WOTZEQ vnr\QiTaic,
KaL yQa\jL[iaT£Voi, bai^xovac, vo(_i(.Cco|a£v £7iLC7K67ioug
GECOV LEQCOV KaL |j.uaTr)Qitov opyiaaTag aAAoug 6E TCOV
u7i£Qr|cj)dvcov KaL ^.eyaAcov TL|acoQoug abiKwov
7I£QL7XOA£LV.
But let us not listen to those who say that that some oracles
function without the gods, or that rites and ceremonies are
disregarded by the gods. Let us, however, not suppose either that
the god moves in and out of these, and is present, and takes an
active role, but assign this to those ministers of the god to whom
it rightly belongs, as to servants and clerks; let us suppose that
the daemons are the overseers of the temples of the gods the
masters of the ceremonies, and that others go about as avengers
against the arrogant and cases of grave injustice.
\xavTeia > oracular activities, code A2.
Here one meets again with the fact that the friends do not want to face the possibility that
some of what is going on at the oracle sites may not be actually pleasing to or inspired by the
gods. First it was Heracleon and Plutarch who silenced Didymus, now it is Cleombrotus who
admonishes that they should not allow themselves to listen to those who think that some of
the \xavxeia, the prophetic actions, don't have the gods involved at all. Cleombrotus suggest
a compromise, allowing that the gods are gone, but that some of the daemons preside over the
temples of the gods, guiding the procedures and outcomes, while other daemons go about to
punish the arrogant and put right great wrongs.155
The conversation dwells on daemons and religious festivals for a while, but then comes up
with the interesting theological conception that the vices and sufferings of the gods in legend
really happened to daemons and not to the gods themselves. For that reason Aeschylus and
Sophocles had been wrong to ascribe punishment and sufferings to the gods.
154 P388417: TEAETCK; (Plural Feminine Accusative TEAETT]): rite of initiation in a mystery religion. Cf. 1
Kings 15:12 Kai dcf)ElAev xag xeAexa? drab xfjg yfji; Kai e£a7ieoT£iAev raxvxa xd £7iixr)6£U|aaxa a
£7tOLr)CTav OL 7iax£Q>£<; auxoO. (ANETS: And he took away the mystic rites out of the land and removed
all the evil practices his fathers did.)
155 Flaceliere (1964:167) catches what is being inferred when he translates: "les grands crimes deshommes."
(English translation: "the great crimes of men".)
72
Chapter 5 "Oracle" in De Defectu Oraculorum
P392417E: KCU \XX\V ooac, ev x£ [ivQoic, Kalu|avoig
Aeyovoi Kai qcbovoi, xouxo |aev aQnayac, xouxo be
nAavac, Qecbv KQUi^eig xe Kaityvyac,156 KOUAaxQEiag, ov
Qecbv eicriv aAAa &ai|aovcov 7ia6r'||aaxa Kaixuxai
|avr]|aov£u6|a£vaL 6i' aQ£XT]v Kal 6uva|aiv auxcov. 157
And everything they tell and sing about in the myths and songs,
this plundering and this roaming of the gods, their hiding, flight
and service, is actually not about the sufferings and afflictions of
the gods, but those of the daemons being remembered, because
of their virtue and power.
5.2.22.2 No actual presence of the god (P394417F XQ^crxrjQLOu)
The greatest sinners of all were the fundamentalist theologians in Delphi, who continued to
have the conviction that Apollo really did battle with a snake on the site.
P394417F: 7iA£iaxov be xf\c, aArjBeiag &ia|aaQxdvouaiv158
ol6£Acf)cov 6£oAoYOLVO|aLCovx£g evxavQa noze UQOC,
v
6C{HV xqj 6ecp 7X£QIXOU XQ^crxriQiou n a x n
yeveoQai.159
156 P392417E: tyvyac, (Accusative Plural Feminine 4>uvr|): flight. Cf. Mat 24:20:TCQOCJEUXECTSEbe Iva \ir\
yevr\Tai r\ ^vyf] U|j.djv X£iMtuvo<; |j.r|&£ oafifiaiop. (NRSV: Pray that your flight may not be in winter
or on a sabbath.)
157 Suffering of the gods was not an acceptable concept: ou SedJv elaiv dAAa 5ai|j.6vcirv naQr\\j.aTa Kal
xuxai |j.vr||j.ov£u6|j.£vaL. It was rather the daemons who suffered these hardships and experienced these
adventures. Flaceliere (1964:168) confirms this in his translation: "tout cela n'est pas le fait des dieux; ce
sont des epreuves et des aventures arrivees aux demons, et dont on garde la memoire en raison de la qualite
et de la puissance de ceux qui les subirent." (English translation: "all those things did not happen to the
gods themselves, but those tests and adventures were experienced by the demons, and are kept in memory
because of greatness and power of those who underwent them.") The latter part of the sentence states that it
really was the quality and power of the daemons and not of the gods, which was kept in remembrance in
the tales and songs of old. This was major departure from the traditional interpretation of these texts and in
particular of the stories as such, which do not make mention of the idea that the gods mentioned there were
in fact not the gods, but daemons who at best represented the gods. Christian theology in the Western
Church has seen the introduction of similar reinterpretation of its religious stories since the 17th century.
While until that time Jesus was generally understood in terms of the Son of God incarnate, this has been
radically reinterpreted. It was no longer God himself coming to earth, but only a special religious teacher
emerging who was worthy of the title "Son of God". God expressed himself in that way, according to the
new idea, but it was no longer the preexistent God taking on flesh. The resurrection of Jesus' body at
Easter has been subject of radical spiritual reinterpretation as well. Cf. Borg (1991:121); Hoffmann
(1987:37); Van de Beek (1991:54,251); Lambe (1988:271296); Ogden (1962:209218); Zuiddam
(1996:256266). See also Smith (1981) and Spong (2002).
158 With the early postapostolic fathers, Plutarch's contemporaries, this verb was used to convey the Christian
concept of sin. Cf. Clement of Rome to the Corinthians, xl.4 (Lake 1977:7779): OL ouv xol?
7iQoaT£xaY|J.evoL<; KaiQoL; TIOLOUVT£<; xd<; 7iQoac))OQa<; auxoJv £U7IQ6CJ&£KTOLT£ Kai (^aKaQioi,
xol? y a Q vo|al|aoi.<; xoO bzonoTOv CIKOAOUOOOVTEC; OU Sia^aoxdvouaiv. (Lake's translation: So then
those who offer their oblations at the appointed seasons are acceptable and blessed, for they follow the laws
of the Master and do no sin.)
159 P39294, 417F indicates a low esteem of the established Greek religion. Flaceliere (1964:169) emphasizes
this when he translates: "Mais ceux qui s'ecartent le plus de la verite, ce sont les theologiens de Delphes."
(English translation: "But those who deviate the most from the truth are the theologians of Delphi!")
73
Chapter 5 "Oracle" in De Defectu Oraculorum
But the greatest sinners against the truth are the theologians in
Delphi, who think that the god in this place once engaged in
battle with the snake about the oracular site.
XQr)axr)Qiou > battle with snake about the possession of a specific oracle place, code D3.
5.2.23 Sacred rites at the oracle (P394418A XQi"|0"xr|QLOv)
Cleombrotus also speaks about rites,160 in some way connected to the local oracle in Delphi.
P394418A: KC& 7iu8o|a£vou XLCJLV avxL|aaoxuo£LV ocrioig
olexai 161 xoug avzaycoviCo^iEvovc, xouxoig ecj>r| TCEQIXO
XQV\OXT]QIOV.
And being asked which sacred rites were questioned by
opponents, he said: "Those that pertain to the oracle."
XQr)axr|Qiov > oracular site, code D3.
5.2.24 Happenings at the oracle in former days (P396418C XQT"|0"XT|QLOV)
Cleombrotus casts doubts on traditional Greek theology. He already had strong misgivings as
to whether Apollo really did battle with the snake in Delphi. Now he also doubts whether the
god really had to flee and appease the wrath of daemons. Strange and paradoxical, he calls
it.162
P396418C: ei 6' dAr\6eiac, xi |U£X£X£i |uf] |LUKQ6V olco|U£0a
\xr\be KOLVOV £ivai xo 7iocg(8£v163 EV xolg XOXE xQovoig
7T£QL xo XQTl^^QIOV.
But if there is the slightest truth in it, let us not think little of
what happened to the oracle in those times.
7T£Qi xo XQi"|crxr|Qi.ov > oracular site, code D3.
160 Cleombrotus speaks about rites (ocrioig) in P394418A. The manuscript evidence seems ambivalent in this
section. Babbitt has ocuoig (Dative Plural Masculine) as the preferable reading, but others prefer i.£QOLg
(Dative Plural Neuter LEQ6<;: temple); GELOK; (Dative Plural Neuter Gelov: divine or supernatural being, cf.
Bauer & Aland 1988:719) or Bcolc. (Dative Plural Masculine GEO?: god).
161 P394418A: OLETCU (Present Middle Indicative Singular, ofo|acu): think or be convinced (Bauer & Aland
1988:1140). Cf. Job 11:2 6 xa TioAAa Asycov KaiavxaKouaexaLr\ Kal 6 suAaAoq oiexai elvcu
SiKaiog ETjAoytlHEVog yevvrixog yuvaucog 6Aty6(3Log. (ANETS: He who says much will also listen in
turn or does he who is eloquent think he is right? Blessed is the short lived offspring of woman.) See also
Job 38:2 and 42:3.
162 The intensity of Cleombrotus' doubts is brought out well by Flaceliere (1964:170): "extremement bizarre et
surprenant" (English translation: so extreme that it is bizarre and startling).
163 P396418C: TiQaxGev (Aorist Passive Participle Nominative Singular Neuter, TiQdaaco): to achieve.
74
Chapter 5 "Oracle" in De Defectu Oraculorum
5.2.25 Daemons bring life to oracles
5.2.25.1 Activity (P394418D |aavT£~ia)
5.2.25.2 Site (P394418D XQr|crxr|Qia)
Cleombrotus summarises the general conclusion that the life of oracles comes and goes with
the presence of daemons (cf. Bernard 1990:293). He compares the presence of the daemons
to breath and the oracle sites as such to musical instruments like organs or bagpipes, which
are soundless without compressed air flowing through.
P394418D: icalx£xoA|ar]cr6co |a£xd noAAoug eiqf\odaiKai
r)|alv OTL xolg neqi xd |aavx£la 164 ical XQi"|crxr|Qia
xexayjaevoLg 6aL|aovLOLg165 £KA£L7IOUCTLX£ KO|aL&f|
auv£KA£L7i£Lxa0x' auxd Kal c|)uy6vxcov f\ |a£xaaxdvxcov
d7io(3dAA£L xf]v feuvajaiv aha naqovTCOv auxcov 6id
XQOVou 7ioAAou KOLQCLTIEQ OQyava c|)9£yy£xaL xcov
XQW|i£vcov £7iLaxdvxcov Kai naqovrcov.
And, after many have said so before, let us also put forward that
when the daemonions166 assigned to the oracles and oracular
164 The meaning of role,TCEQIt a [aavTEla is that the daemons preside not only over the site (Kal XQr)aTr)Qia
T£Taa[i£VOic; 5ai[aovioic;), but also over the actual oracular proceedings that take place there. Possibly
due to artistic freedom, Babbitt has the wrong order and translates "oracles and prophetic shrines". For his
use of prophetic shrines, see 5.2.19.
165 P394418D: Saifiovioig (Neuter Plural Saifioviov, cf. Bauer & Aland 1988:337). This poses a problem as
Plutarch uses 5ai[acuv (Masculine Singular; Plural: 015ai[aov£c;) elsewhere. Flaceliere (1964:170)
introduces the term "les Genies" (demigods). This is helpful to the extent that 5ai[i6viov is a less powerful
or important form of supernatural life than Saificuv, which was traditionally reserved for reference to the
god or goddess. Babbitt (2003:397) is consequent in his approach. Keen to translate with demigod
elsewhere, he now prefers "guardian spirits," as a different Greek word presents itself. Babbitt's approach
rightly brings out that there is a difference in degree between bai[icov and bai\idviov. His choice to
translate demigod for bai\xcov is confusing, but could be defended on the basis that Plutarch believed in a
Supreme Being above the traditional gods and goddesses (see 5.2.30.1). The daemons are treated on the
same level as the gods and goddesses in De Defectu Oraculorum, though not fully. P412421E: £i bt TOIC;
v£vo[Jia[i£voic; TCOV GECOV 6vo\±ao\. bai\iovdq KaAoufiev ou 9au[iaaT£OV £L7T£V 6 ££voc; (English
translation: But, according to those ideas, if we call daemons by the names of gods, that is not strange at
all, said the host). This shows that by Plutarch's time it had become customary to refer to the gods as
5ai[iOV£c;, but also that Plutarch and his friends do not necessarily follow this custom. Like De Defectu
Oraculorum, the New Testament also knows both bai[icov and 5ai[i6viov. While 5ai[i6viov is used
throughout the New Testament and quite a few times in the LXX, there is one occurrence of bai^xcov in the
LXX and one in the New Testament. Isa 65:11: v\i.t\c, be 01 £YKaTaAm:6vT£c; [IE. Kai
£7TiAav9av6[i£voi TO OQOC; TO ayiov \xov Kal £Toi[idCovT£c; TCU 5ai[iovi TodnECav Kal
7iAr)QOUVT£c; Tfj TUXT] K£Qao\xa. (ANETS: But as for you who forsake me and forget my holy mountain
and prepare a table for the demon and fill a mixed wine for Fortune.) Matthew has the only occurrence of
bal[icov in the New Testament, using 5ai[i6viov elsewhere, but only twice. Matt 8:31: oi be. 5ai[iove^
7taQ£KaAouv auTOv AeyovxEg d £K[3aAA£Lg r\\idq, a7toaT£iAov r\\±aq, ek, rr\v dy£Ar|v TCOV XOIQCJV.
(NRSV: The demons begged him, 'If you cast us out, send us into the herd of swine.') Interestingly none of
the parallel passages in the other gospels (Mark 5:117, Luke 8:2637) replace 5ai[ioV£c; with 5ai[i6via,
indicating that these nouns could not be used interchangeably. From a philological perspective "Demons"
and "evil spirits" would be good translations respectively. In this Christian perspective the 5ai[iov£c; refer
to fallen angels and the bai\±6vwc to the spirits who aid their cause.
166 A different word for daemon, a lower form or diminutive, is used. Cf. De Genio Socratis (Von Arnim
1921:1; Schmid 1920:374; Verniere 1977:357371). Cf. footnote 165 on the different Greek words.
75
Chapter 5 "Oracle" in De Defectu Oraculorum
sites disappear, the oracles themselves disappear with them.
And when the daemonions flee or go to another place, they
loose their power, but on their return after a long time, the
oracles give breath like bagpipes, since those who know how to
play them are present.
xd (aavxela >prophetic actions or shrines, code A2.
XQr\ovr]Qia >oracle site, code D3.
TCLVT avTa (opyava) > demonstrative pronoun referring to oracular sites or activity.
5.2.26 In charge of the oracular site (P398418E XQT]crxr|Qioic;)
Because the friends did not like the idea of suffering gods, affected by earthly realities, they
had assigned the guardianship of the oracles to the daemons. One of them, Heracleon,
supports the idea that the gods should be free from earthly concerns and not personally be
bothered with the upkeep of oracular sites.
P398418E: xo |aev ecjjeaxdvaL xolg XQTlaTr|QLOLg.
Those in charge of the oracular sites.
XQT]crxr]QLOLg > oracle places, code D3.
Heracleon, however, does not like some of the consequences for the daemons. He is
especially uncomfortable with the suggestion that the daemons are mortal.
P398418E: xeAeuxcovxag bk Kal Gavdxoug COOTIEQ
dvGQomcov u7ioxL0£a0ai 0Qaaux£Qov r|you|aaiKal
|3aQ|3aQLKCOX£QOV.167
To assume that their life is ended by death, like with men, I
regard both too audacious and uncivilized.
Philip the historian responds by referring to bad daemons in several other ancient writers than
Empedocles (419A). This brings up the story about the death of Pan (419BD, cf. Borgeaud
1983:254283; Duval 1982: 381400) and related stories about other islands. Cleombrotus
states that the Stoics support their idea of the mortality of the daemons, but also extend it to
all of the gods, but one.
P404420A/B: Kaixoixouc; axcoixouc; i$r\ yiyvcocrKO|a£v ou
jaovov Kaxd baiyiovcov f\v Afiyco bo^av ixovxac, dAAd ical
0£cov ovxcov xoaouxcov xo 7iAfi0og £vlxQco|a£voug aibico
Kal dc|)0dQxcp xoug 6'dAAoug KalyEyovevai
c|)0aQr|a£a0ai vo|ai.Covxag.
167 P398418E: 6QO.GVTE.QOV r|you|aai Kal |3aQ(3aQLKO)T£QOV. Heracleon finds the idea too ridiculous for
words. This is expressed by Flaceliere (1964:171): "plus aventureux etplus etrange." (English translation:
"too daring and much too strange.") Babbitt (2003:399) confirms the same in a more sourceorientated way:
"and to assume that their final fate is death, just as with men, I regard as rather too audacious and
uncivilized."
76
Chapter 5 "Oracle" in DeDefectu Oraculorum
We know nonetheless, he said, that the Stoics not only share my
opinion as far as the daemons are concerned, but they also think
that while there is a great number of gods, only one is eternal
and immortal; the others have come into being to perish.
After briefly discussing this further, the friends return to the subject of the migration and
flight of the daemons (420EF). Cleombrotus relates a story about a prophet who was
inspired to prophecy for only one day a year (421AC). He came to the seaside, and the
mighty and writers employed by kings would line up for that occasion.
The prophet referred to the higher realms to point out where his prophetic powers came from.
P410421B: EKELVOC; OUV xr]v |aavxiKr|v avfyyev elg
5ai|aovag.
This person directed the oracular sacrifice to the daemons.
xr]v |aavxiKr|v > code 2.
5.2.27 Apollo or daemon on sacred site? (P412421C XQ^crxr]QLOv)
According to Cleombrotus this prophet also related stories about daemons being involved
with the Python. About the slayer of that monster he said that he returned after "eight circles
of big years" and took over the local oracle site, which had been guarded by Themis.
P412421C TO XQ^crxriQLOv > oracle place, code D3
The slayer was supposedly Apollo, but in reality a daemon. Cleombrotus explains the
discrepancy as follows.
P412421E: ELSE xolg v£vo|aia|a£voi<; xcov Qecov 6vo\xaoi
6at|aovdg KaAou|a£v ou 0au|aaax£ov EITIEV 6 ^evog.168 <£
yaq acaaxcx; Gecp auvxexaKxai 169 Km raxo'ou bvvd\xecoc,
Kal XL|afjg £LAT]X£V and xouxou CJJIAEL KaAeloQai.
But, according to those ideas, if we call daemons by the names
of gods, that is not strange at all, said the host. Because each one
of them loves to be called after the god that he has been assigned
to and from whom he has received his portion of power and
honour.
5.2.28 Discussing the oracle sites (P420423C XQr)crxr|QLa)v)
After this, Plutarch steers the discussion towards the topic of the possible number of worlds
that may exist. Demetrius and Heracleon share their ideas about that. The number five in
Plato is mentioned, but this could apply to five divisions of the present world.
168 P412421E: 6 Z£VOQ: host, person who receives strangers. Cf. Rom 16:23 (Bauer & Aland 1988:1110
1111).
169 P41242IE: cruvxexaicxai (Perfect Passive Indicative Singular, cruvxdaaco), conveying the idea that each
daemon is providentially appointed to his own god.
77
Chapter 5 "Oracle" in De Defectu Oraculorum
Plutarch surmises that by taking up this new topic, they might have finished with the
discussion at hand, the general disappearance of oracle sites in the GrecoRoman world.
P420423C: Kayco boKel yaq ouxwg, £cJ5r|v,170 dcjjevxag f\br\
xov 7T£QL xQTicrcrjQLarv Aoyov ccc, xeAog exovxa
|a£xaAa|a(3dv£LV ETEQOV TOCTOUTOV.
Because also to me it appears, I said, that we have already left
our discussion about the oracles, as if it was finished, to take up
another such topic.
xov TCEQI xQTlcrxriQLdiv > talk about the oracle places, code D3.
5.2.29 More than one world?
Demetrius responds that the reflections on the number of worlds are only temporary and that
they are fully inclined to return to the main topic in due course (423C). On this, Plutarch
embarks on a lengthy exposition of his ideas on the number of worlds. He allows for the
possibility of god, prophecy and providence to exist and be active in more than one world.
P420423C: Kaiyaq 0e6v ECTTLV elvaiKai |aavxLKriv Kal
TZQOVOIOV £V 7TA£LOO"L KOO"|aOLg.
Because it is also possible for a god, as well as for prophecy and
foreknowledge, to operate in more worlds than one.
(aavxLKrjv > code 2.
5.2.30 One true god beyond the gods?
Interestingly, Plutarch spoke about 0£ov (singular) in the previous passage. This could
suggest that he endorsed the idea of the Stoics that there was one main God who was eternal
and everlasting, while other gods and daemons were not. Plutarch also presents this God as
the source and creator of the world, or worlds. This sentiment is shared by Babbitt (2003:421
423) who translates: "For it is possible for God and prophecy to exist in more worlds than
one". The positive reception of Plutarch by some of the Greek Church fathers (Deferrari
1918:579591) and even some of the Puritans (Van Cromhout 1975:465481) could be
understood in this light. The following sentence, which is part of the same discourse, seems to
confirm this interpretation. Although Plutarch was not a Stoic in many other respects (cf. De
Lacey 1953:8084; Konstan 1972:67), it would fit in the eclectic approach that marked Neo
Platonism.
P422423C/D: £7t£Lxa TGJ Aoycp |adAAov £7T£xai. TO TW 6ecjj
|af] |aovoy£vf| |ar|6 £QT] |aov ELVCUTOV Kocr|aov.
170 P420423C: ecj)r]V (Imperfect Active Indicative Singular, cj)r]|aL). Plutarch shows his involvement in the
discussion in the first person, while all the others are referred to in the third. Plutarch's part in the
discussion takes the role of a chairman, who steers the debate and also brings it to a conclusion. This is a
further indication that he must have come to a respectable age and reputation by the time De Defectu
Oraculorum was written.
78
Chapter 5 "Oracle" in De Defectu Oraculorum
Then again it is more logical that the world is not the only one
born of god and entirely on its own.
After this Plutarch elaborates on how God could still have preserved his dignity, and acted
within reason if a limited number of worlds were created (423426E). Subsequently, the
friends (Plutarch in particular) loose themselves again in discussing the likelihood of a fixed
number of worlds and return again to the number five, in support of which a great diversity of
•
171
ancient testimony is summoned (429A430A).
5.2.31 Daemons leaving the oracles (P460431B XQr|axr|Qia)
Later, rather than sooner, the friends manage to find their way back to the daemons and
177
•
oracles. Demetrius is the one who skilfully calls them to order. He praises Plutarch for his
words, and summarises their principal position about daemons and oracles. It is the daemons
who are the life of the oracle places, as it is they who inspire the prophets.
P460431B: TO yaq dcJHaxa[a£varv Kai drcoAELTrovxarv xa
XQr|crTr|Qitt xajv bai[i6vcov cooneq o o y a v a XEXVLXOTV
doyd 173 Kai dvau&a KtloQai AEX6EV EXEQOV Aoyov
eyeiqei xov TIEQI TX)C, aixiag \JLeiL,ova Kai bvva\JiEcoc, x]
XQW^IEVOL noLoOaLKaxoxoug zoic, ivQovoiao\JLoic, Kai
cjxxvxaaiaaxiKoug xoug 7tQocj)r|xag Kai xdg
7iQocj)r|xi6ag.174
Because the matter of the daemons withdrawing and leaving the
oracles, like the bagpipes of musicians just laying unused and
without sound, raises another matter, namely the even more
important topic of the cause and power that is used to make the
prophets and prophetesses possessed by inspiration and cause
visions to appear.
171 Among the ancient testimonies summoned is the view ventured in P452429D xa naxxa xcuv 7ievxe
naQ(i)vv\ia Y£Y o v ^ v a L K a T a Aoyov: that it is reasonable to suppose that "all" (7idvxa) is derived from
"five"(7T£Vxe).
172 Demetrius praises Plutarch in P460431A with the following words: OQG&K; ecJ3r| Aa\xnQiac, naQaivel
(English translation: "Lamprias advises well, he said."), showing that according to the Greek manuscripts,
the friends referred to the author of De Defectu Oraculorum (who wrote and spoke in the first person) as
Lamprias. Both Demetrius and the other friends are identified separately, which makes Plutarch (who
writes and speaks in the first person and is not identified separately) the obvious candidate to be Lamprias.
If Plutarch is not identified with Lamprias, the conclusion that he did not write De Defectu Oraculorum
seems inevitable. Cf. e.g. 431CD.
173 P460431B: aqya (Accusative Plural Neuter, dpyoi;): idle, unemployed, useless. Cf. James 2:20 9eAei<;
5e yvdrvai d) avOpame Keve oxi r\ TUCTXK; X^Qi? T ( ^ v £QYC0V <*QYH ECTXLV. (NRSV: DO you want to be
shown, you senseless person, that faith without works is barren?)
174 This indicates that the prophetic priestesses ("xd<; TtQO(|)fixi∾") were not just the interpreters of oracles,
but are said to be possessed themselves. For Delphi this makes it likely that the prophetic priestesses and
the Pythia were identical. Babbitt's interpretation (2003:461) confirms this: "For what was said then, that
when the demigods withdraw and forsake the oracles, these lie idle and inarticulate like the instruments of
musicians, raises another question of greater import regarding the causative means and power which they
employ to make the prophetic priests and priestesses possessed by inspiration and able to present their
visions."
79
Chapter 5 "Oracle" in De Defectu Oraculorum
xa XQi~|cnx|Qia > the daemons leaving the oracle places, code D3.
5.2.32 Supposing daemons operate the oracles
5.2.32.1 Oracles cease to function (P462431B |aavx£ia)
5.2.32.2 Daemons provide power and responses (P462431B Aoyia)
In some way the daemons preside over the oracular procedures and inspire the prophets. Once
they are convinced as to the way the daemons go about it, Demetrius feels that he can be sure
about this theory.
P462431B: ou y a p olov xe XTJV £KA£U|>LV ahiaoQai xou
dnavbav xa jaavxela |ar| 7i£ujSevxac; 6v XQO7IOV
ec|3£axcljx£g auxolg Kal naQovzec, evegya Kai Aoyia
7T.OIOUCTIV OL SaiflOVEC;.
For one can only blame the fact of the oracles ceasing to
function to their disappearance, if one is convinced about the
way they operate, that the daemons by having the oracles in
their charge and by their presence provide the power and
responses.
xa \iavreia > oracular activities, code A2.
Aoyia > authoritative divine speech, code Blr.
5.2.33 Busy at the oracles (P462-431D |aavx£Lav)
Ammonius joins in again and addresses Lamprias about a rumour that he had a long talk
about the nature of daemons with strangers in Lebadeia. Plutarch responds that this
conversation had been subject to many distractions, as it had been a day for oracular
procedure and sacrifice.
P462431D: \xr\ 9au|ador]g, e§r\v eycu, 7ioAAaiyaQ a\ia
nqa&ic, bux |a£crou Kal daxoALai auvxuyxdvouaai bia xo
|aavx£Lav175 EivaiKal Qvoiav TOVC, Aoyoug
&i£cmaQ|a£voug ri|Lnv Kai onoqabac, £7ioir|aav.
Be not surprised, I said, because there were many activities
during and distractions happened at the same time, because of
the oracular procedures and sacrifice that took place, these
caused that our conversation was fragmentised and
disconnected.
xo |aavx£Lav > sorcery (cf. 4.2) or oracular procedure, code A2.
175 P462431D: TO |aavt£iav [Babbitt] / TO |aavT£iov [Paton, Pohlenz, Sieveking]. Although the manuscript
evidence seems to favour |aavT£iav, |aavT£lov seems the correct reading grammatically, as the article
agrees with the neuter. Babbitt (TO |aavTeiav 2003:462) chooses to follow the manuscript evidence in the
main text. Paton, Pohlenz and Sieveking (1972:106) read |_iavT£lov without account or reference.
80
Chapter 5 "Oracle" in De Defectu Oraculorum
Ammonius invites him to tell more now, and Plutarch eagerly jumps to the opportunity to
share his ideas on the subject. Mortal nature is the thing that inhibits mankind's prophetic
powers, he insists.
P464/66432A: f\ ^v%r\ xf]v |aavxiKf]v OUK EmKxdxai
5uva|aiv £K[3aaa xou aco(aaxog COOTIEQ VEcbouc; dAA
exouaa Kai vOv xucbAouxai 5 id xf]v nqbc, xo 0vr|x6v
dvd(a£L^LV avTf\c, KCLI auyxuaiv.
The soul does not receive prophetic power at the moment when
it proceeds from the body, likewise with the sun emerging from
a cloud, but possesses it even now, but she is blinded by being
combined and blended with a mortal body.
xf]v |aavxLKf]v > prophetic power, code 2.
5.2.34 Ancient oracle in verse (P466-432B XQ^cr|aog)
Plutarch refers to an oracle in verse, given to the Thessalians.
P466432B: 6 |_i£v yaq SexxaAoIg 7IEQI aQver\<^76 &O0EIC;
XQr|cr|a6c;177 EKEAEUE cbpdCEiv,178 Kcocbou x'dKofjv xucbAolo
XE 5EQ£IV.
For the oracular saying about Arne given to the Thessalians
commanded to convey a saying with a hidden meaning:
A deaf man's hearing, a blind man's sight.
XQV\o\ibc, > oracle saying in verse, code Clr.
5.2.35 The reality of demonic inspiration
Plutarch denied that oracle sayings were a product of the intelligent human mind. Euripides
was wrong in stating that the best seer is the one who conjectures well.
P468432C: ou y d p cog 6 EuQi7ii&r|c; cbr|crL |udvxic; 5' CLQIOTOC,
oaxig ELKCXCEL179 KaAcog.
176 P466432B: aQveng. Morris (1891:112) explains this word in his commentary on Thucydides: "AQvng:
the old home of the Aeolian Boeotians near the Gulf of Pagasae. The Boeotian Arne mentioned Horn. B
507, of doubtful position, probably near Coronea, was named from it.—avaoxavxec;: the regular term for
forcible removal."
177 Origen, Contra Celsum 11.20 (Migne 18571866:48): Kal ev xouxco xotvuv 5r|Aoi3xaL oxt 5uvaxov |a£v
f\\ xco AatCjj (if| cm£iQ£iv "7iat&cov aAoica" OUK av y a p xo (if| Suvaxov TtQoaexa^ev auxco 6
XQr|a[a6i; Suvaxov bk fjv Kal xo aneiQeiv, Kal OU&ETEQOV auxcov KaTnvdyKaaxo. Translation
(Origen 1997:852): "Now from this it is clear that it was within the power of Laius not to try to beget
children, for the oracle would not have commanded an impossibility; and it was also in his power to do the
opposite, so that neither of these courses was compulsory."
178 P466432B: cf>QdC£iv (cf>QdCco: to explain, or convey a hidden message, cf. Bauer & Aland 1988:1725).
179 P468432C: EixdCei. (Present Active Indicative Singular, EixdCco): to infer or conjecture, cf. Bauer &
Aland (1988:447). It is used in a similar way in Jeremiah 46:23 (26:23): EKKO^OUOLV XOV 5QU(IOV auxfjg
81
Chapter 5 "Oracle" in De Defectu Oraculorum
For it is not like Euripides spoke, that the best seer is the one
who conjectures well.
Plutarch, contrary to Euripides and likeminded authors, supposed a genuine inspiration by
daemons. The reason for this is that foretelling the future is dependent on to many
indeterminable factors.
P468432C/D: TO 6e (aavxiKov d)anEQ yoa|a|aax£lov
dyQac|Dov ical dAoyov Kal doQiaxov kE, auxou.
But the gift of prophecy, like a pad without writing, is by itself
unintelligible and unclear.
xo 6e (aavxLKOv > prophetic impression(ability), code 2.
5.2.36 Gasses as secondary causes to aid the daemons
While the previous passages showed that Plutarch supposed the reality of a genuine
inspiration by daemons, he also allowed for secondary causes as aids for this inspiration. For
this reason Plutarch subsequently speaks about the gasses that flow up from the earth and
encourage prophetic impressions.
P468432D: xo be (aavxiKov Qd3|aa Kal 7ive0(aa Geioxaxov
eaxL Kal oaicoxaxov dv xe KaG' eauxo 6i deoog dv xe |ae9'
uyoou vdjaaxog a7i£Qdxai.
But the prophetic current and breath is most divine and holy,
whether it makes its way by itself through the air or comes in the
wet company of flowing water.
xo (aavxLKOV > code 2.
In his view these gasses may encourage a keenness of the soul, producing a real
foreknowledge of future things in prophecy, by stimulating xo TtQoyvcoaxLKOv (aooiov xf]g
ifjuxrjg, "the prophetic element in the soul" (433A, Babbitt 2003:471).
This is reinforced when he says the following:
P472433C: ou Gaujaaaxeov ofrv el 7ioAAd xfjg yf|g dvco
Qeujaaxa |ae9LeloT|g xauxa (aova xdg i^uxdg
evGouaiaaxLKcog 6iaxl9r|aLKalc|DavxaaLaaxLKcog xou
jaeAovxog.180
Aeyei KUQiog 6 Geog OTI OU |_if| elKaaGfj OTI 7xAr|9uvei vmeo aKQi5a Kai OUK eaTiv auxoXt;
dQiG^ot;. (ANETS: They shall cut down her forest says the Lord, because there shall be nothing like it,
because the forest is more numerous than grasshoppers, and they are without number.)
180 Plutarch shows in 433C473 that the oracles were believed to have real predictive power and counsel
regarding future events.
82
Chapter 5 "Oracle" in De Defectu Oraculorum
If there are many currents going up from the earth, then it should
not surprise that only these dispose souls to inspiration and
visions of the future.
5.2.36.1 Gas reason for dedication to Geia (P474433E XQ^CTTTIQLOV)
Plutarch supposes that originally there may have been a connection between the gasses and
Apollo (cf. Flaceliere 1941:1820) in dedicating the oracle site to the earth and the sun, as
Apollo was the god of the sun and the gasses flew from the earth.
P474433E: ol |a£vxoi.&o£dCovx£g eva KCUXOV auxov Oeov
elvai elicoTCog anoAAcovi Kalyr\ Kotvcog dveOeaav TO
XQr]crTr|QLOv oL6|aevoi xf]v bidQeoiv KalKodatv £|a7ioi£lv
tr\ yf| xov fjAiov dcj) f\c, iKtyiqeoQai xdg (aavxucdg
dvaOxu|aida£Lg.
Those, however, who declared that both were one and the same
god, suitably dedicated the local oracle as both representing
Apollo and Geia, and that causes the favourable circumstances
in the earth from which the bursts of prophetic inspirations come
out.
TO XQ^|0"Tr|QLOV >oracle site, code D3.
In this context Babbitt (2003:477) translates xdg (aavTuedg, with "inspiring vapours."
Plutarch seems to convey that with the sun warming the earth, the prophetic impressions well
up, or burst out with the touch of the inspiring vapours.
Similarly to gasses that come and go, depending on the earths circumstances, Plutarch
advocates that the same would be true about the spirits that produce prophetic impressions:
P478434B: xauxd br\ neqi (aavxuccov 7iveu|adxcov
6iavor|X£ov cog OUK EXOVXCOV dt&iov ou&'dyriQcov xf]v
&uva|atv dAA'u7ioK£L|aevr|v |aexa(3oAaIg.
Indeed, the same one should think about the prophetic spirits;
likewise their power is neither eternal nor ageless, but subject to
changes.
|aavxLKCov 7iveu|adxcov > code 2.
5.2.37 As dead as a doornail (P478434C XQr|crxr|QLOv)
He gives the example of the oracle at Teiresias that remains idle and mute to this day after a
pestilence.
P478434C: xoO xeiQecaou XQ^crxr|QLOV EKALTIELV
|Li£QXL XOO VOV doyov bia\j.iveiv Kal
navTanaoiKal
dvau&ov.
83
Chapter 5 "Oracle" in De Defectu Oraculorum
(Because of a pestilence it came to be that) the oracle at
Teiresias has disappeared from the scene completely and
continues to lie fruitless and without speech.
XQT|axr|QLOV > specific local oracle, code D3.
Demetrius, in return, makes mention of two oracles that he visited abroad.
P480434D: £xi&'f|K|aaC£v181 i\xovraxQOVTogKCUXO |a6i|;ou
Kalxo d|ac|5iA6xov |aavx£iov.182
But both the oracle of Mopsus and that of Amphilochus were
still in their prime when I was there.
laavxetov > two specific oracle sites (TO |aoi|;ou Kai TO d|ac|5iA6xov) or the oracular
activity in those two places, code A3.
In connection with one of these oracles, Demetrius shares a story (P480434D/F) about a
sceptic governor (fiyE^cov183) of Cilicia who sent someone to Mopsus with a sealed inquiry
about the colour of a sacrificial animal. His ambassador received the correct answer in a
dream on the spot. That this story, however, was a treasured memory from the past only and
not about a present ruler, is indicated by the fact that "he was an arrogant and contemptible
man in all other matters," xaAAa yaq fjv u|3QLaxf]g KaL (pavAoc,. It is also inferred by the
conclusion of the story: KaL oifieoQai bux TEAOUC; XOV |aoi|;ov, the ruler "ever after revered
Mopsus" (Babbitt (2003:481).
Demetrius refers to an interesting piece of information he picked up during his visit to
Mopsus:
P480434D: exco 6' elTielv xcp M6I|JOU 7iaQay£v6|a£vog
TTodyiaa 9au|aaaid)Taxov
I have to tell the most amazing story about visiting (the oracle
of) Mopsus.
xcp M6I|JOU > probably metonymy, totum (city |n6i|;ou) pro parte (oracular site),
synecdoche; otherwise ellipse for XQr]crxr|QLOv.
181 P480434D: r\\c[iaC,EV (d\c\xdCco 3rd Person Aorist Active Indicative Plural): to be in full bloom, be at
ones prime or perfection. Cf. Rev 14:18: Kal dAAog ayyeAoi; e^fjAGev EK TOU 9uaiaaTr]Qiou 6 exwv
e^ouaiav em TOU TIUQOI; Kal ecj)wvr]C7EV cj)arvfj laeyaAr] TG3 E^OVTI TO 6peTiavov TO O^U Aeywv
Ti£|ai(;ov aou TO 5peTiavov TO O^U KaL Tpuyriaov TOU? (3oTpuai; TTJC; d|aTieAou TT]? yn? OTL
r\K[iaaav a l oxatyvAai auTfjg. (NRSV: Then another angel came out from the altar, the angel who has
authority over fire, and he called with a loud voice to him who had the sharp sickle, 'Use your sharp sickle
and gather the clusters of the vine of the earth, for its grapes are ripe.') Cf. The use of f]K|aaC£v in
Chrysostom's In epistulam ad Colossenses (homiliae 112) on Col 3:57 (Migne 2006:48, cf. 2 Sam 12:24.)
182 Demetrius visited two oracles that were still active, Mopsus and Amphilochus. Demetrius admits, however,
that this was a long time ago. Because he has been abroad for a long time since, he emphasizes that he
could not make reliable statements about the present state of affairs: OUK OL5 eyojye xa ye vuv (P480
434CD).
183 P480434D: r]y£|adrv: ruler. This is a generic word, not denoting a specific position. In Matthew it is used
to refer to Pilate, the governor who was mentioned earlier. Cf Mat 27:11,15,21). See also Acts 26:30.
84
Chapter 5 "Oracle" in De Defectu Oraculorum
In the same passage, also part of Demetrius' story, there is a reference to the Epicureans, who
"despise such things" as oracles.
P480434D: zoic, XOLOUXOU; > such things as oracles (demonstrative pronoun, referring to
the phenomenon of oracles and the Epicureans' disdain for these).
5.2.38 Concern about explaining the divine away altogether
Demetrius has said enough, and Ammonius starts to share his pressing concerns.
P482435A: CLQTI ya.Q OUK olb'oncoc, xcp AoycjJ
TtaQ£xcoQr|aa(a£v EK XCOV OECOV xrjv (aavxLKrjv eg184
bai\jLOvac, d7To6LOTtO(aTtou(a£VOL.
I still do not know exactly how it happened, but using reason we
conjured the prophetic inspiration away from the gods as we
transferred it to the daemons.
xf]v \JLCLVTLKrjv > oracular powers transferred from gods to daemons, code 2.
5.2.38.1 Just gas, no god? (P482435A XQriaxr|QLOu)
Demetrius is particularly concerned about Plutarch's idea that the daemons are in their turn
dependent on the availability of natural gasses.
P482435A: vuvL6e (aoi 6oKou(aev auxoug TtdAiv EKELVOIX;
E^COOELV KCU CtTtEAaUVELV EV9EV&£ XOU XQTlCJXr|QLOU Kal
xou xQLTto6og elg Ttv£U(aaxa Kal dx|aoug Kal
dva9u|aida£Lg xf]v xfjg [iavziKf\c, aqxry^ (adAAov be xf|v
ovoiav auxr]v Kal &uva|aiv dvaAuovx£g.
But now it seems to me that we are thrusting out these very
daemons in their turn, and drive them away from the oracle and
the tripod here, since we banish185 the source of prophetic
power, yes, its very being and power, to the realm of winds,
vapours and gasses.
xoO XQTl^'niQLOU > daemons leaving oracle site, code D3.
xf]v xf|g \xavTiKf\c, ctQXilv > the origins of prophecy, code 2.
184 P482435A: EQ is an alternative for EI?.
185 Literally: cause to wander, unsettle (Liddell & Scott 1996:112).
186 Babbitt (2003:483) confirms this translation and also brings out the measure of despair or discomfort that
Demetrius must have experienced about Plutarch's views: "But now it seems to me that we are thrusting out
these very demigods, in their turn, and driving them away from the oracle and the tripod here, when we
resolve the origin of prophecy, or rather its very being and power, into winds and vapours and exhalations."
85
Chapter 5 "Oracle" in De Defectu Oraculorum
5.2.38.2 Sacrifice and prayer on the oracle sites (P482435B XQTlCTTr)Qioig)
Demetrius emphasizes that making inquiries at the oracles actually costs them something,
unlike Euripides and his Cyclops who sacrificed to his own belly. Demetrius seems to
emphasize that they take the time to say prayers and that the sacrifices are paid to the gods
and proper authorities on the site.
P482435B: f||a£lg be Kai 6uo|a£V Kai nqooevxo^Qa. xi
7ia66vT£c;187 eni xolg XQrlCTTrlQLOLg.
And as the price that we pay on the oracle sites we actually offer
both sacrifice and prayers.
£7TL idle, XQTIO'TTIQLOIC;
> sacrifice and prayers offered at oracle site,188 code D3.
He questions whether on can still speak about possession, when the human soul itself carries
the prophetic power and is only stimulated by natural gasses.
P482435B: £l6uva|aLV |a£v £v kavralc, \xavriKr\v a l i ^ u x a l
KO|LUCOU(JIV f\ be Kivovoa Tauxr)v deqoc, TIC, EOTIKQCXOIC, f\
189
TivEujaaxog.
Is it perhaps the temperature of the air or the wind setting this in
motion, if souls have prophetic ability by themselves?
|aavTiKf]v > code 2.
Demetrius elaborates on the consequences for outward signs of possession, like severe
quivering, which are rendered rather useless as indicators of the presence of a god or daemon.
P484435C: eav yaq \xr\ TOUTO y£vr|TaiT6 |aavT£iov ou
(j)aaiXQTlKCir£LC£iv190 eiodyovoi xf]v HvQiav.
187 The Greek text is not clear. Most manuscripts do not have nadowtc, but read |aa96vxe^. The latter
would convey that they acquired the divine responses to their queries on the site only after they had gone
through the prescribed procedures of sacrifice and prayers.
188 P482435B: e m xolc; XQilcrxr]QLOic;. Babbitt (2003:483): "whereas we offer both sacrifices and prayers as
the price for our oracles," does not take eni locally, but as "for." This is unfortunate because it seemingly
introduces an oracular answer where the Greek does not suggest this. The textual context is the contrast
with a Cyclops in Euripides who gained by sacrifice, as he sacrificed it not to the gods but to his own belly.
The idea conveyed is that keeping the local oracle going comes with a price tag. The argument is: the
Cyclops gained, but we pay.
189 Although the Greek does not necessarily suggests this, Babbitt (2003:483) connects P482435C with
bringing sacrifice and offering prayers as price for the oracles: "What possesses us to do so, if our souls
carry within themselves the prophetic power, and it is some particular state of the air or its currents which
stirs this to activity?" As the passage makes perfect sense without introducing "possesses us to do so,"
Babbitt seems to imply too much. Although rj KQdcac; can be a blend or mix of things (and thus be
translated as "particular state of the air), the context of air suggests its also common meaning of
"temperature of the air" (Liddell & Scott 1996:990). Rendering a t TJJUXCU as "our" souls is not likely in the
light of its general generic use and the narrow textual context, which does not suggest that the friends were
actively engaged as prophets exposed to the vapours at all.
86
Chapter 5 "Oracle" in De Defectu Oraculorum
Because unless this happens (quivering signs in Pythia), they
say that the oracular procedure cannot give a response on behalf
of the god when the Pythia is brought in.
TO (aavxetov > oracular procedure, distinct from medium (ou5' eiodyovoi xf]v 7iu0iav),
code A2.
5.2.38.3 If gas only, why special Pythia? (P484435D (aavxela)
Speaking about Delphi, Demetrius surmises that the gas should also be able to affect any
ordinary person. If this line of thinking was true, it would be silly to continue to press for the
need of a special woman for the oracle procedures.
P484435D: 60ev evr\Qec; eaxi TO \JUQL yuvaiKi ngbc, xa
(javxela xQ^aBaL.
Reasoned along these lines it is silly to employ one woman
alone for the purpose of the oracles.
xa (aavxela > oracular procedures,191 code A2.
5.2.39 Activities in Delphi brought many blessings (P484435D pavxelov)
Demetrius also reflects on the amount of good things this oracle in Delphi has caused on
many occasions.
P484435D: KalAoYiCopevog 7ir]AiKarv ayaQcbv xouxixo
jaavxelov alxiov Y£YOV£ T ° L ? fjAAr]aiv.192
And taking into account all the good things this functioning
oracle has delivered to the Greeks (cf. Rescigno (1995:463).
xo (aavxelov > specific local oracle, or local oracular activity, code A3.
5.2.40 Secondary causes: human, spiritual and natural
Philip the historian and Demetrius encourage Plutarch to respond to the concerns that have
been expressed (435E). Plutarch admits that he is till somewhat confused himself, but calls on
Plato and the hand of providence in material causes, to support his views (435E436E).
190 Cf. chapter 6.2.1. Babbitt (2003:485) rather vaguely translates "the oracle is not functioning", while
XQr||aaTLCeLV is a specific indication of an oracle that "gives a response" to those who consult (Liddell &
Scott 1996:2005).
191 P484435D: (68EV £ur]0£g ccm TO \AWL yuvaiKi) 7io6g xa |aavx£la (xQ^crGai). The meaning of this
passage is that it is silly to consecrate one particular woman for oracle service if anyone might be affected
by the gasses in a similarly productive way. Ziegler (1952:162) is less clear: "daB man fur den Orakeldienst
nur einer Frau bedient." Cf. Babbitt (2003:485).
192 P484435D emphasizes the blessings of the Delphic oracle in the past. Babbitt (2003:485) shows this well:
"When I take into account the number of benefactions to the Greeks for which this oracle has been
responsible." So does Ziegler (1952:162): "Und wenn ich ilberlegte, wie viele Wohltaten dieses Orakel
hier den Griechen erwiesen hat in Kriegen."
87
Chapter 5 "Oracle" in De Defectu Oraculorum
Plutarch summarizes his doctrine by stating that the material causes also involve the gods.
P492436F: ou ydq a0£ov 7iOLOU|a£v ou&'aAoyov xf]v
|aavxLKr|v uArjv jaev auxf| xf]v x^ux^v xou av0oamou TO 5'
£v0ouaiaaxLK6v nvev^xa Kal xf]v avaQv\xiaoiv olov
ooyavov f\ n\f\KZQov a7io&L&6vT£g.193
For we do not contend that prophecy is without divine
involvement or against reason, when we allow the soul of man
to be part of its resources, with a divine breeze to enthuse it and
the exhalation as it were like wind for the bagpipes or as a
plectrum.
xr]v ]aavTiKr|v > prophetic giftedness (code 2).
5.2.40.1 Not only gasses, but also perceptiveness required
In Plutarch's view, the right state of mind of the prophetess is of primary importance.
P498438A: oxav oftv &Q|aocn;cog exr\ TZQOC, TTJV TOU
7iv£ujaaTog COOUEQ cj>aQ|aaKou KQdaiv r| cj)avxaaTLKr| Kal
|aavTLKf] 6uva|atg ev xolg 7iQocj)r|T£uouaLV dvdyKr\
ylyveoQai xov EvSouaiaajaov.
Whenever then the visionary and prophetic power is in harmony
with the temperature of the spirit, about the same as when
medicine is taken, inspiration in those who foretell the future is
inevitable.
laavTixf] 5uva|Lug > code 2.
Plutarch emphasizes that prophetic power should take material signs and conditions into
consideration, as otherwise the results may be devastating to the prophetess. He mentions that
because of negligence in this regard a Pythia died not long ago (P498438A).
During his discourse on this topic, Plutarch refers to what Babbitt (2003:499) translates as "to
consult the oracle," but what literally reads: "consulting the god."
P498438A: 0£O7iQO7icov yaq and 4£vr]g naQayevo\ji£vayv.
Because, when some arrived from abroad to consult the gods, it
was said that...
0£O7iQO7icov > consulting the gods, per inference: the oracle. 194
193 Plutarch speaks here about the components of prophecy. The human soul, the supernatural influence and
the natural gasses have their specific role to play in this process. The idea conveyed seems to be that the
human soul receives impressions that were made possible by the presence of a demonic spirit and were
made visible or audible through the presence of particular gasses from the earth. Cf. Babbitt (2003:493).
194 Babbitt (2003:499) introduces oracle in his translation. Likewise Cilento (1962:395): "consultare I'oracolo"
(consulting the oracle) and Ziegler (1952:168): "Es ware Leute, die das Orakel befragen wollten, aus der
Femde gekommen." Flaceliere (1947:216) and Rescigno (1995:253) translate more sourceorientated.
88
Chapter 5 "Oracle" in DeDefectu Oraculorum
5.2.40.2 Danger of involving Pythia unprepared (P498438B (aavTEiov)
The moral of Plutarch's story about the Pythia who died recently, is that the priests pressured
the priestess unduly with an excessive amount of holy water, while she was not yet properly
adjusted to receive prophetic impressions. She went down into the oracle unwillingly to
attend to the oracle procedures.
P498438B: TL oirj auv£|3r) neqi xf]v nvQiav; Kax£|3r|195 (arv
£lg TO (aavTElov, cbc, <paoiv, OKOVOCX196 Kai d7iQO0u(aog.
What then was the fate that met the Pythia? Although she went
down to take up her role in the oracle, they say it was against her
will and that she wasn't ready.
TO (aavT£tov > actual site where prophesying takes place, Pythia descends into, code A3.
Flaceliere has "des consultants etant venus d'un etranger" (some had come from abroad for consultation).
Rescigno also translates 9£O7iQO7i0JV with "for consultation": "Raccontano che, essendo venuti da fuori
alcuni messi per la consultazione." (English translation: And, it is said that, when some strangers had come
from abroad for a consultation.) A more source orientated alternative in English would be the translation
suggested in the main text: "because when some arrived from abroad to consult the gods, it was said that."
This introduction of "oracle" is not source orientated, but has a long tradition. Cf. Herodotus Historiae
6.66: OUTGJ 5f| r| nuGLri £7I£LQGJTCUVTGJV xdrv 0£O7IQ67ICOV EKQIVE \xr\ AQiaxcuvog clvou Ar^aQnTov
naiba. (Translation: Thus the Pythian prophetess, when those who were sent to consult the god asked her
their question, gave decision that Demaratos was not the son of Ariston. Cf. Herodotus (2003:382): "to the
messengers' question".)
Origenes, Contra Celsum VII.3 (Migne 2006: 217): OrpLv o u v Ta [AEV vnb TV\C, TlvQiac, f\
AGJSGJVISGJV f\ KAOLQLOU f\ ev BQayXL&oLLg f\ ev A ^ c o v o g imo (^UQLOJV XE OAAGJV 0£O7IQ67ICOV
7iQO£iQrni£va, ucb' cuv £7ii£iK6Jg Tiaoa yf\ KaxcpKiaGn, xauxa [AEV <ev> ouSevi Aoycp xi6£vxar xa
bk U7io xcov ev 'lovbaiq. TCp £K£ivcov XQ071C1J Aex0£vxa f\ \ir\ AexGevxa, KaL COOTIEQ elcoGaaiv exi
vuv ol 7i£Qi OoiviKnv x£ KaL naAaiaxivnv, ravrd ye Oav\iaoTa KaL d7iaQaAAaKxa r)YOUVxai.
Translation: (Origen 1997:1212): Celsus goes on to say of us: "They set no value on the oracles of the
Pythian priestess, of the priests of Dodona, of Clarus, of Branchidae, of Jupiter Ammon, and of a multitude
of others; although under their guidance we may say that colonies were sent forth, and the whole world
peopled. But those sayings which were uttered or not uttered in Judea, after the manner of that country, as
indeed they are still delivered among the people of Phoenicia and Palestine—these they look upon as
marvellous sayings, and unchangeably true."
Origenes, Contra Celsum VII.7 (Migne 2006:219): Ai07i£Q ev ouSevl [ACV xiG^eGa AoyCfJ xa U7i6 xfjg
IluGiag f\ AcoScoviScov f\ KAarjiou r| ev BQayxibau; f\ ev X[A[ACovog f\ vnb [XVQWJV OAACOV
\E.yO\liv(i)V
0£O71QO71COV 7IQO£LQT](l£Va XOt 5 ' U7IO XCOV £V Jovbciia
7IQO())r|X£UaaVXCOV
xeGriTia^ev, opcovxeg oxi a^iog fjv auxcov 6 epQco^evog KaL euxovog KaL ae^vog |3iog 7iveu(^axog
GeoO, XQO7ICJJ 7iQoc))r|x£uov xo? Kaivcjj Kat ouSev exovxi 7iaQa7iAr]cnov xalg a7io Sai^ovcov
[xavxeiaic;. Translation (Origen 1997:1217): "We therefore for this reason set at nought the oracles of the
Pythian priestess, or those delivered at Dodona, at Clarus, at Branchidae, at the temple of Jupiter Ammon,
or by a multitude of other socalled prophets; whilst we regard with reverent awe the Jewish prophets: for
we see that the noble, earnest, and devout lives of these men were worthy of the inspiration of the Divine
Spirit, whose wonderful effects were widely different from the divination of demons."
195 The place where the Pythia became inspired was at a lower level, where the crevice was. For this reason the
Pythia descended (P498438B: Kaxe|3r|; 3rd Person Aorist Active Indicative Singular, Kaxa|3atvco). This
does not necessarily imply a steep descend, cf. John 2:12: (^exa xoOxo Kaxifir\ etc; Kacj)aQvaoun
avxoc; Kat r| (it]xr|Q auxoO Kat ot dSeAcjxn auxoO KaL ot ^aGnxat auxoO Kat £K£t £(^£tvav ou
7ioAAd<; f]|a£Qa<;. (NRSV: After this he went down to Capernaum with his mother, his brothers, and his
disciples; and they remained there for a few days.) See also footnote on etc; xo jaavxEtov below.
196 P498438B: cucouaa is derived from aKouaioc;: against the will, constrained, involuntarily (Liddell &
Scott 1996:53). Cf. Num 15:28.
89
Chapter 5 "Oracle" in De Defectu Oraculorum
The reason that "(aavxetov" is used here, probably lays in the fact that in Delphi the Pythia
moved down into the actual site were the inspiration took place and where the natural gasses
flowed from the earth. This was the oracular workplace, as it were, where the actual
inspiration took place. As she would sit on a sacred tripod there, this in fact symbolised the
centre of prophetic activity itself. This is why Cilento (1962:395) freely translates TO
|aavx£LOV with "prophetic tripod," while Flaceliere (1947:216) suggests: "prophetic site."197
The result of this failure of proper preparation (d7TQo9u|aog) was that the Pythia became
hysterical, made her way out and threw herself down (probably from the building or the cliff).
Consequently not only those who came to lay their questions before the god, but even the
prophet Nikander and 'holy men' that were present fled.
P498438B: coaxe cj^uyelv |af] jaovov xoug 9£07TQ67ioug
dAAa Kal xov 7ioocj)r|xr|v NiKav&oov Kal xoug naQovzac,
'
'
198
XCOV OC7LCOV.
With as result that not only those who came to ask the god ran
away, but also the prophet Nikander and the holy men present.
xov 7ioocj)r|xr|v viKav&oov > the prophet Nikander
199
5.2.40.3 Strict regulations for Pythia (P500438C XQr|crxr|Qiou)
To prevent this sort of thing (hysterical Pythia committing suicide) from happening again, it is
important to read the signs before the oracular site, as they find themselves there, 7IQ6 200 XOU
XQT"|crxr|QLOu, or before they proceed to the actual oracle business.
197 P498438B: Kaxe(3r| |aev EIQ TO |_iavT£iov. The Pythia descended to attend to the prophetic activities, or
more concrete, the sacred site within the oracle where this took place. The ambivalence is shown in the
diversity of translations. Rescigno (1995:255) has "scese, come, nel manteion," "she went down, in the
same way, in the manteion," leaving |_iavxeIov untranslated. Cilento (1962:395) translates "Ella discese,
si, al tripose profetico," taking |_iavT£iov to refer to the holy tripod where the prophetic action would take
place. Flaceliere (1947:216): "Elle ne descendit dans le lieu prophetique." (English translation: "She
descended into the prophetic site.")
198 P498438B: TCUV oaicov Genitive Plural Masculine, OOVOQ, set apart for divine service. Ps 51:11:
££o|aoAoYr|ao|_iaL aoi E[Q XOV aixova OTL inoir\oac; Km UTIOLXEVCU TO 6vo|_ia aou OTL XQT]cn:6v
EvavxLov xcov OCTLCOV aou. (ANETS: I will acknowledge you forever, because of what you did., and I will
wait for your name,because it is beneficial for your devout [saints].) See alsoPs 78:2; 96:10; 115:6; 149:1.
Particular to Delphi OCJLOC; most likely refers to special priests at the site, who were probably five in
number in Plutarch's day. Quest. Gr. Ix (Dempsey 1918:189): TIEVTC be ELCTLV OCTLOL b\a (3LOU (English
translation: "Five holy ones are there for life.") They are distinct from prophets. See also Dempsey's
appendix on the subject (1918:189192).
199 P498438B: TOV TiQoc|)r|Tr|v VLKav&oov. Babbitt (2003:498) translates this as "oracle interpreter". This is,
however, not necessarily implied by the use of the term in De Defectu Oraculorum. Cilento (1962:395)
follows Babbit's approach: "si anche l'interprete dell' oracolo, Nicandro." (English translation: himself also
an interpreter of the oracle.) Rescigno (1995:255) is more sourceorientated: "il profeta Nicandro."
Likewise Flaceliere's (1947:216): "le prophete Nicandre." The translation "oracle interpreter" introduces an
element of interpretation and preconceived convictions about the role of a prophet at an oracular site. It is
likely that in Delphi the prophets helped to interpret the answers of the god that were delivered by the
Pythia, while the priests would have been involved bringing sacrifice, preparing the Pythia and making sure
that everything went according to the right ritual prescriptions.
90
Chapter 5 "Oracle" in De Defectu Oraculorum
P498/500438C: xouxcov EVEKCI Kal auvouaiag dyvov TO
acojaa Kal xov (3iov oAcog dv£7U|a£iKxov dAAo&a7iaig
6|aiAiaig Kal dOiKxov cjjuAdxxouai xfjg 7iu6iag Kal 7TQO
xou XQTloTrjQLou xd OT)|a£ia Aa|a(3dvouaiv.
It is these very reasons that her body is kept free from sexual
intercourse and everything in her life is aimed at avoiding
contact and social intercourse with foreigners and that they also
receive omens before the oracle.
XQT|0"xr]QLOU > metonymy, a concretum pro abstracto, taking signs (abstract) for the
oracular procedure at the oracle site (concrete), D2.201
According to Plutarch the spirits, or gasses, do not equally affect all persons. Nor could it be
said that the same persons are always influenced in the same way.
P500438C: OUXE yag ndvzac, OUXE xoug auxoug a d
&iaxi6r)oiv coaauxcog r| xou 7iv£U|aaxog 5uva|aig dAA'
U7i£KKau(aa raxQExeiKalaQxriv ccontQ £ior|xaixolg 7iQog
xo 7ia6£lv Kal |a£xa(3aA£iv OLKEIOX; Expuaiv.202
For the power of the daemonic spirit does not take effect in all
people, neither does it always operate in those people in the
same way, but, like it has been said, it supplies combustible
matter and the basics to those people who are in a proper state to
be affected and to undergo the change.
200 P498/500438C: TIQO as a preposition with the genitive case usually applies to a place (cf. Acts 5:23; 12:6),
but it can also be used temporally (e.g. Luke 11:38) or to signify priority (James 5:12). Cf. Bauer & Aland
(1988:14051406).
201 It is a widely supported view to take TIQO TOU XQi~|crTr|QLOU as a metonymic {concrete pro abstractum)
reference to the oracular procedures here. Flaceliere (1947:216): "avant la consultation" ("prior to the
consultation"). Rescigno (1995:255) also takes this to refer not to the site, but to the procedure: "prima
della consultazione" ("before the consultation"). Cilento (1962:395): "e traggono gli auspice prima di dar
'oracolo" ("and she draws the response to the request from the oracle"). However, TIQO TOU XQi~|crTr|QLOU
could also be taken chronologically and geographically as "before they proceeded they read the signs at the
oracle site." Although this interpretation might be preferable, the metonymy suggested by most authorities
is reflected by the assessment code.
202 Ziegler (1952:168) emphasizes the natural giftedness of the prophet in his translation, but is not very source
orientated: "Denn nicht auf alle und auch niecht auf dieselben Personen immer in der gleichen Weise wirkt
die Kraft des Hauches, sondern wie schon gesagt, sie schafft eine Zundung, einen AnstoB in denen, die
dafiir geschaffen sind, Eindrilcke zu emfangen und Wandlungen zu erheben." Flaceliere (1964:188): "Car la
vertu de l'exhalaison n'agit pas indifferemment sur tous et n'agit pas non plus toujours de la meme maniere
sur les memes personnes; elle enflamme et anime seulement, comme je l'ai dit, ceux qui trouvent a ce
moment predisposes a cette affection et a ce changement interne." (English translation: "Because the virtue
of exhalation does not act indiscriminately in all and hardly ever acts in the same way in the same people; it
only ignites and animates, as I said, those who find themselves predisposed with this affection and internal
change at that time.") Babbitt (2003:501) best reflects Plutarch's previous use of the term Tiveu|aaTO<;
when he translates: "The power of the spirit does not affect all persons nor the same persons always in the
same way, but it only supplies an enkindling and an inception, as has been said, for them that are in a
proper state to be affected and to undergo the change." The narrow textual context does not suggest "gas"
or "exhalation" for Tiveu|aaTOc;, but "(daemonic) spirit".
91
Chapter 5 "Oracle" inDe Defectu Oraculorum
5.2.41 Climax of the perishing gods in textual context
During the last part of De Defectu Oraculorum Plutarch did his very best to show his friends
that he still involved the gods in the oracular activities. It was not a mere natural relation of
cause and effect, of prophets being affected by vapours and producing prophecies as a natural
result. Behind this were the gods as primary causes, able to whirl the material word according
to their bidding. For this reason the last paragraphs of De Defectu Oraculorum are of primary
importance. Plutarch could have said here that the gods, in their providence, simply retracted
their activity from some sites and bestowed their blessing on new ones and pushing secondary
causes there. Plutarch, however, does not make this claim. Instead, he claims that the divine
powers are perishable and mortal, in the sense that these wear out and disappear.
P500438D: ecm&e 6eia jaev ovxcog KaL&aL|a6viog ov \ir\v
dveKAemxog ov8 dcJ56aoxog ov8 dyriQCog KaL &iaQKf]g elg
xov anEiQov XQOVOV ucJ5 oft 7idvxaKd|av£L xd \IETOLXV yf\c,
KaL aeAr|vr|g Kaxd xov r||a£X£Qov Aoyov.203
But although the power204 is really divine and daemonic, still
she is not uninterrupted, nor imperishable, or ageless and with
power to last into that infinite time, which, according to our
theory, wears out everything that lies between the earth and the
moon.
He included his friends, Kaxd xov r|fa£X£Qov Aoyov, in saying that all things under the
moon are subject to decay, including daemons and vapours. Plutarch, however, dares to take
this decay even one step further, to the gods themselves.205 Some believe that the realm of
203 Both the gods and their servants are mentioned in P500438D: 9eLa |aev ovxcog KaL 5aL|aovLog. The
power (r| xou 7iV£U|aaxog 5uva|atf;) that comes from these is perishable. Plutarch does not even put this
in an understatement, but in the most obvious way, using words for gods and demons that are not open for
misunderstanding in this combination. Flaceliere (1964:188) brings this out in his translation: "Elle est
reellement divine et demoniaque, mais non pas exempte de declin, de corruption et de vieillissement, ni
capable de resister a l'action indefinie du temps, lequel vient a bout, selon notre sentiment, de tout ce qui est
compris entre la terre et la lune." (English translation: "She [r\ bvva\iic,] is really divine and demonic, but
she is not exempt from the decline that corruption and ageing brings, nor able to resist the indefinite action
of the time, which brings to an end, according to our feeling, everything that lies between the earth and the
moon.") Ziegler (1952:168,69) agrees fully with this emphasis: "Und sie ist wahrhaf gottlich und
damonisch, aber nicht gefeit gegen Erloschen und Vergehen noch ewig jung und fortdauernd durch die
unendliche Zeit, der alles erliegt, was zwischen Erde und Mond ist, nach underer Uberzeugung." In other
words, the gods are not able or willing (or both) to exercise their powers on earth in a permanent way. They
cannot help being affected by the prevailing decline.
204 P500438D: this passage reverts to r| xou 7iveu|aaxog 5uva|au; in the preceding sentence (see 5.2.43).
This means that Babbitt's translation (2003:501) "the power of the spirit" is wrong in this textual context. In
the New Testament one finds bvva[iic, used similarly; cf. Luke 6:19: KaL ndc, 6 oxAog e£r|xouv
a7ixea9at auxou OXL bvva^iic, 7iarj' auxou e£r|QX£xo KaL Lctxo 7idvxag. (NRSV: And all in the crowd
were trying to touch him, for power came out from him and healed all of them.)
205 From the earlier discussion about the number of the worlds (423), it already became clear that Plutarch
endorsed, or willingly contemplated, the distinction between a main god on the one hand and the other
gods, and their daemons, on the other (423C/D). If so, his statements concerning the changes beyond the
moon are less dramatic and are likely only to include the gods and daemons. But as the evidence could be
argued either way, some would be unwilling to ascribe the concept of a main god to Plutarch. In that case
these statements at the end of De Defectu Oraculorum are even more dramatic, because then Plutarch is
effectually saying that the whole theological world as he knew it was collapsing. His close association with
Apollo could be used in favour of this interpretation, because De Defectu Oraculorum argues its cessation
of oracles particularly about this god.
92
Chapter 5 "Oracle" in De Defeciu Oracidorum
corruption extends beyond the moon, to the realm of the gods. Because the gods are subject to
involuntary changes under this process of withering, their influence on earth becomes limited.
In other words, the gods may have to let go of the oracles because of the changes imposed on
themselves. Their very mode of life and present existence are at stake.
P500438D: eiai 6'OL Kai i d indvco cf)dcrKOVT£<; oux
imo}i£V£iv dAA'dnavbcbvia nqbc; TO aibiov Kai dnt[QOv
ovvex£OiXQf]udav faeTapoAalc;206 icai n(xAiyy£veoicx.\.c;.201
And there are some who assert that even the things above the
moon do not last, but give way to the tide of eternity and
agelessness they are bound to undergo changes and new ways of
existence.
Directly after the statement that the gods might not be everlasting or infinite, but subject to
decline and change, Plutarch concludes his speech and his book with the words:
P500438D/E: lam i(pr\v eyco TZOAA&KIC, avaoKimeoQai
Kai v\±ac, nagaKaAoj Kai ejaauTOv a x exovra noAAdg
dvTiArj\)j£i<; Kai imuvoiac; rcodg touvaviiov ac, 6 KaLQOg
OU 7TaQ£X£L TldoaC.
£ 7 T £ ^ £ A 0 £ l v GJ(7T£ K a i XCX.VB'
t3TT£QK£LQ0a) Kai d fyiAmnoc, 6 ia nop el 7t£Qi rjALou Kai
dnoAAcovog.208
206 P500438D: the plural pexapoAalg (Dative Plural Feminine, \xzxa$o\r\) emphasizes that there are
changes to the gods continually. The gods as people knew them change, which must have been a disturbing
thought indeed.
207 P500438D emphasizes that it is not only the forced decline of the power of the gods on earth that should
be considered. The gods might be perishable themselves. Their continued existence, as mortals thought
tbey knew them, is in doubt. Flaceliere and Ziegler confirm this interpretation. Flaceliere (1964:188): "II en
est raeme qui pretendent que les regions superieures ellesraemes ne sont pas a l'abris de ses atteintes et
que, cedant a son eternite et a son infinite, elles subissent des transformations et des renovations
successives." (English translation: "It is even claimed by some that even the higher areas themselves are not
safe from its [time's] attacks and that, yielding to its eternity and infinity, they undergo successive
transformations and restorations.) Ziegler (1952:169): "Und es gibt Leute, die sagen, auch was daruber ist,
habe keinen Bestand, sondem es versage gegenuber der Ewigkeit und Unendlichkeit und sei fortlaufenden
Verwandlungen, Zerstorungen und Wiedergeburten unterworfen." That Plutarch himself recommends this
as a serious consideration is shown by the immediate textual context. Directly after this statement he urges
his readers to consider these very statements carefully (P500438D: xaOx. £d)rjv EVCO rcoAAaKic
avacrK£7iTea0«i Kai 0|iag TtaQccKaAcJ. (English translation:"! charge both you and also myself to
reflect on these matters often.")
208 In Plutarch's view, the decline of divine power on earth and the possibility of decline in the heavenly realms
remain matters that continue to command urgent attention from both himself and his readers. Rescigno
(1995:257) brings this out in his translation of P500438D/E: "Queste cose, dissi, esorto voi e me a rrattarJe
spesso, convinto che presentino obiezioni e sospetti in senso contrario, che la circostanza presente non
consente ora di considerare tutte. Rimangono, per questo, in sospeso, insieme a quanto si chjedeva Filippo
circa il sole e Apollo." (English translation: "I exhort both you and myself to ponder these things often,
convinced as I am that they call for objections and arouse suspicion, but at the moment we do not have time
to deal with all of those. Consequently these are left postponed, like the question Philip asked about the sun
and Apollo.") Ziegler (1952:169) agrees: "Dies, sagte ich, mahne ich euch und mien oftmals zu
iiberdenken, da es viele Einwurfe und Hypotheses im gegenteiligen Sinne zulafit, die alle durchzegehen die
Zeit nicht gestattet. Daher moge dies aufgeschoben sein und ebenso die "Frage, die Philippos aufgeworfen
hat uber Helios und Apollon."
93
Chapter 5 "Oracle" in De Defectu Oracuiorum
I said: "I charge both you and also myself to reflect on these
matters often, as the discussions contained many things that
were objected to and also suggestions to conclusions quite
opposite, all of which the present occasion does not allow to
deal with completely. So let them be postponed like Philip's
inquiry about the sun and Apollo.
Suiting an author with special connections with Delphi, Plutarch's last word in De Defectu
Oracuiorum is cmoAAcovog, affirming that despite all that has been said and done, there
should be no doubt that he still reveres the gods.
5.3 The use of "oracle" in graphics
5.3.1 Oracle in De Defectu Oracuiorum (1): use of words
The following graph shows the use of the four Greek words that have been translated as
"oracle" in English. The use of Liavreiov shows that it mainly applies to the oracular
procedure and art, but that in several instances a case of metonymy may be argued. The words
Aoy LOV and xor|0"|j6c; are exclusively used for divine messages. The oracular site is almost
exclusively covered by xQ'Hcr'^nQLOv.
Oracle in De Defectu Oracuiorum (1)
>
c
w
H
>
B
a.
LT
>
0
>
■c
<
~c
•C
b
tr
E
~0
Of
O
OJ
"
QJ
c
□ Message H Procedure & art D Site D Medium
5.3.2 Oracle in De Defectu Oracuiorum (2): meaning of words
The following graph shows four definitions, the basic possibilities in meaning, and allows a
brief assessment of the meaning for which each word is used. Even a superficial glance
reveals that "message" is covered only by Aoy to v and xQ^^oq.
The oracular procedure is
described by jaavTELOv or a derivative. The oracle site is described by XQt")CTTr]Qtov. The
graph also reveals an obsession of De Defectu Oracuiorum with the phenomenon of oracle
sites and activities, and a relatively mild interest in actual messages.
94
Chapter 5 "Oracle" in De Defectu Oraculorum
Oracle in De Defectu Oraculorum (2)
25
20 A
}l
■ TO U.OVTEIOV
B TA Aoyiov
15
A
.A
1 Ci
D 6 xgnopo?
D TO xP1orr|Qiov
'''.
■
□
,'"L:
Message
U.OVTIKTJ / (JCtVTLKOq
■ demonstrative pronouns
S■A :,::. f=>
aBtbC
Eb L ■W^
Procedure & art
C3 metonymy/ ellipse
■■ff
£3®LJ ■: ^k3Jiii«5ttitfe^WB^ ^
Site
Medium
5.3.3 Oracle in De Defectu Oraculorum (3): divine communication
The following graph focuses on the actual use of the words for divine message. It is
immediately clear that neither juavuetov nor XQT]cnrr|Qtov is used in this capacity. None of
the four words are ever used to describe human communication, neither vertically (prayer) or
horizontally (talk).
The words Aoyiov and XQ^^oc, are exclusive vehicles of divine communication to
mankind.
Oracle in De Defectu Oraculorum (3)
4
3.5
3
2.5
2
□
1.5
1
revelation
■ prayer
□ talk
0.5
ISSBSWtr^
0
TO |aavT£iov
TO Aovfov
6 ^X]o\x6g
TO
xprjaxripiov
95
Chapter 5 "Oracle" in De Defectu Oraculorum
5.4 Conclusions about the use of oracle in De Defectu Oraculorum
A TO \xavTt LOV (15 times) is the most general word for oracle and associated with prophetic
activity. It is mostly used to describe the prophetic activity or "magic presence" in a location,
but may also directly refer to the implements used in a prophetic procedure, the inner
sanctuary or indirectly to the site or the actual building where this activity takes place. InDe
Defectu Oraculorum it does not become synonymous with the result of this prophetic activity,
the oracular saying. Unlike the English use of oracle, Plutarch never applies faavxeiov to a
medium. In De Defectu Oraculorum these are called prophet(ess) or Pythia (Delphi). The
related use of the derivative of faavteiov, [lavroir] (11 times discussed) exclusively refers to
prophetic giftedness or the art of prophecy, and [aavxiKoc; (3 times discussed) to the
prophetic impression acquired during the exercise of jjavTLKrj.
The following working definitions are suggested:
TO |aavT£iov: prophetic activity.209
laavTLKog: prophetic (cf. Liddell & Scott 1996:2080).
B TO Aoyiov (2 times) is a very specific word for oracle. In De Defectu Oraculorum
Plutarch only uses it to describe the outcome of oracular activity, the authoritative message
from the gods.210 It is never used for the prophetic procedure, the oracle site or the medium.
The following working definition is suggested:
TO Aoyiov: oracle (cf. Liddell & Scott 1996:1056).
209 Liddell & Scott (1996:1079): "method, process of divination".
210 Corresponding use of TO Aoyiov is found with Dio Cassius (1925:116). Epitome LXIl.xviii. Iff describes
the burning of the city of Rome and connects this to two prophetic pronouncements, one about the end of
Rome after 900 years through strife, the second about someone who murdered bis mother as the last
emperor: 6 IIEVTOL 5f|u.o<; OUK ECJTIV 6 TI ot> Kaxa xov NEQCOVOC; rjpdTO, TO ^£v ovojaa avxov \xr\
vnoAiyujv, dAAa>c &£ bf] TOIC; TT]V 7i6Aiv i[xnQr\oaoi KaTarxoufvot, Kai. (jaAiaG' OTI CCUTOIK; q
(j.vr]^rj TOU Aoyiou <TOU > CUTCX TOV TL(3EQLOV TTOTE aa0£VTO<; £8oQu(3a. rjv bk TOUTO, "TQU; be
TpinKOCTLCJv 7T£QiT£AAofaeva;v EVLauTorv 'Pcofaaiouc; £facj)OAio<; 6AE! Tame. "£7T£i6r| T£ 6 NEOCOV
7iaQafiu0ou[a£vog auTou<; ou&a|aou avia Ta ETTT] £UQaa8ai fAeys., jj.£Ta|3aA6vTEg ETEQOV
AoyLOV OJC; Kai i(3uAA£iov OVTCJC; 6v rj&ov fcm bk TOUTO, "£crx ctT0 £ Aiveabojv janTpOKTOvoc;
lyye^ovEuaEi. "KCXL £OXEV OOTGJC, EITE Kai tbc; aAnOtoc; QeojiavTEia xivi TCQOAEXQEV, EITE Kai TOTE
uno TOU 6U.LAOU nrjog Ta aQOVTa 0£iao0£v. Cassius Dio continues to say that Nero was indeed the
last emperor of the Julian line, the line descended from Aeneas. (Translation of the wider passage by
Earnest Cary in Loeb (Cassius Dio 1925:117): There was no curse that the populace did not invoke upon
Nero, though they did not mention his name, but simply cursed in general terms those who had set the city
on fire. And they were disturbed above all by recalling the oracle which once in the time of Tiberius had
been on everybody's lips. It ran tbus: "Thrice three hundred years having run their course of fulfilment,
Rome by the strife of her people shall perish." And when Nero, by way of encouraging them, reported that
these verses could not be found anywhere, they dropped them and proceeded to repeat another oracle,
which they averred to be a genuine Sibylline prophecy, namely: "Last of the sons of Aeneas, a mother
slayer shall govern." And so it proved, whether this verse was actually spoken beforehand by some divine
prophecy, or the populace was now for the first time inspired, in view of the present situation, to utter it.
For Nero was indeed the last emperor of the Julian line, the line descended from Aeneas."
96
Chapter 5 "Oracle" in De Defectu Oraculorum
C 6 XQ^^oc, (4 times) is a very specific word for oracle. In De Defectu Oraculorum
Plutarch uses this word exclusively to describe the result of oracular activity, the actual
response from the gods, probably referring to the format in verse. It never refers to the
prophetic procedure, the oracle site or the medium.
The following working definition is suggested:
6 XQT]cr(a6g: oracular saying.211
D TO XQTlcrrriQLOv, inDe Defectu Oraculorum, usually refers to an oracular site, a locality
that is known for its oracular activities. Occasionally it is used for oracular activity, probably
as a concretumpro abstracto. It never refers to oracle as a message or to the medium.
The following working definition is suggested:
TO XQT~|0"Tr|QLOv: oracle site.212
Generally speaking, regarding the four Greek words used for "oracle" in De Defectu
Oraculorum:
TO Aoyiov refers to an authoritative message from the gods;
6 XQT]cr(a6g refers to the response of the gods to a specific inquiry;
TO XQT]0"Tr)QLOv refers to the holy location singled out by the gods or daemons;
TO (aavT£LOV refers to the prophetic activity on the site.
The philological observations in this chapter also shed interesting light on the contents of De
Defectu Oraculorum.
i. From the occurrences of the different Greek words for "oracle", one may conclude that
Plutarch and his companions were not interested in specific oracular messages. The
prevailing use of XQT]aTr]Qiov and |uavT£iov indicate that their debate concerned itself first
and foremost with oracles as a phenomenon. This philological evidence corroborates the
actual findings from the contents of De Defectu Oraculorum that were described in the
previous chapter (4). Plutarch and his friends showed no interest in consulting what was left
of the oracles, but they were keen to discuss the reasons why the formerly glorious sites had
lost their glory and why oracular activity at these sites had come to an end.
ii. De Defectu Oraculorum claims a general xa 7iauad|U£va TGJV XQTloTrjQicov (413E,
cessation of the oracle sites) and £KA£U|>£CLK; TGJV XQT)cn:r|QiCL)v (41 IE, 413D, vanishing of
the oracle sites) in the GrecoRoman world by (the end of) the first century AD.
iii. De Defectu Oraculorum allows for a few, probably a handful, active oracle sites in the
GrecoRoman world by the (end of the) first century AD. One of these was an active
XQT]oTr]Q>iov in Boeotia (41 IF). The other site that is mentioned to still have prophetic
arrangements was Delphi (414B/C). InDe Defectu Oraculorum (aavTLKr) is still claimed for
211 Liddell & Scott (1996:2006): "oracular response, oracle".
212 Liddell & Scott (1996:2006): "the seat of an oracle".
97
Chapter 5 "Oracle" in De Defectu Oraculorum
this sanctuary, but the site had suffered a vast decrease in popularity. Demetrius mentions two
other sites (P480434D: Mopsus and Amphilochus) for which he uses (aavxeiov.
iv. In three ways De Defectu Oraculorum implicitly doubts the relevance of the oracular
activities on these remaining sites.
•
Firstly, the focus of the book's discussion is on the general desolation and
disappearance of oracles. The gods are retreating for some reason, so the genuine thing is
available no longer and consequently the oracles no longer attract interest from the
population. This is the general state of affairs and the friends do not like this. They even
show a measure of anxiety about the present and nostalgia about the old days.
•
Secondly, although the functionality of the remaining sites is acknowledged, fear of
the gods keeps them back from discussing the effectiveness of these in great detail. The main
argument is that those who still go there seem happy with the results. The last of these
Mohicans still function, but no testimony about a recent oracle that really made a difference
enters into the conversation. This is indicative, as the philosopher friends were quite ready to
present such witness from a distant past. Although (aavxiKf) is still claimed for Delphi, there
is no reference made to any recent specific oracle that was of any general significance, or of
private use to any of the friends taking part in the debate. During the detailed course of
conversation in De Defectu Oraculorum, at no stage either Aoyiov or 6 XQ^)cr(a6g is used to
claim a specific oracular response for the present, the times of Plutarch and his friends.
Although they allow for continued oracular activity in theory, their focus is on the general
disappearance of them all.
•
Thirdly, none of the friends is mentioned to actually consult the oracles themselves.
Even if they did at some other stage, they do not expect a religious outcome of an oracle
explaining the present situation. This suggests that the friends were interested in oracles as a
religious phenomenon, but not as a practical religious reality, to seek and subject themselves
to oracles as genuine authoritative communications from the gods.
v. The general argument of De Defectu Oraculorum is that while the XQ^crriQia (oracle
sites) were still present, (aavxELOV (prophetic activity) on these sites had either disappeared or
did no longer result in genuine or relevant XQV\O\XOC, (oracular saying), let alone Aoyiov
(divine statement). In the end the friends were let to believe that the reason for this was a de
consecration from above. The XQ^crxr)Qia fell in disrepair because they were no longer
inhabited by the supernatural. Either the gods or the daemons, or both had discontinued their
consecrated use. Although these remained holy sites, and continued to be called XQi~|crxr]Qia
because of the traditional involvement of the gods and daemons at those places, the true
meaning had left with the disassociation of the supernatural.
vi. The fact that Plutarch and his friends continued to allow for the possibility of genuine
oracles for the present, marks the theological crisis of their times, and lends credence to their
observations.
vii. Indicative for the situation in De Defectu Oraculorum was that Plutarch was not prepared
to consider human misdemeanour as cause for the cessation of the oracles. Any suggestion of
98
Chapter 5 "Oracle" in De Defectu Oraculorum
divine punishments in this regard, would only provoke the realms of glory and was socially
unacceptable, even in the learned circle of Plutarch's friends. As far as they were able to
assess the situation in general, the gods had ceased to speak. But however uncomfortable this
situation might be, Plutarch and his friends were quite unwilling to see this as a sign of divine
displeasure that was provoked by sinful human behaviour. This is paradoxical. On the one
hand, the gods were experienced to be retreating or even impotent to speak any longer. On the
other hand, suggesting their displeasure might provoke immediate bad luck. This indicates
great uncertainty and insecurity about the extent of the involvement of the gods in human life.
viii. As the object of concern in De Defectu Oraculorum is the prophetic activity and seats of
oracles in the Greek religion and cultural world, one should be careful not to argue a wider
application of its views and conclusions for the first and second century on the basis of De
Defectu Oraculorum only.
ix. The Oracle religion presented in De Defectu Oraculorum reflects a human initiative and
need to receive divine direction. This requires travel to a sacred site and extensive procedures
of prayer, sacrifice and preparation of the medium that are subject to strict regulations.
x. The theological crisis presented in De Defectu Oraculorum also reflects an economic
predicament, as with the declined involvement of the gods and lack of interest in attempts to
still consult the oracles the desolation was profound. The withdrawal of the gods and/or
daemons and their secondary means would have caused the prophets to be fruitless and
disinterested. The lack of income through inquirers, however, would have caused the ancient
centres of the Greek religion to wither and disappear from lack of sustenance.
99
CHAPTER 6: DIVINE COMMUNICATION
IN THE NEW TESTAMENT, AN OVERVIEW
OUTLINE OF CHAPTER
6.1 Introduction
6.2 God speaks through dreams (TO OVOCQ)
6.2.1 Occurrences of ovao in the New Testament
6.2.2 Conclusion about dreams in the New Testament
6.3 God speaks in visions (TO 6oa|aa; r| oniao'ia)
6.3.1 Occurrences ofooa|aa and omaoia in the New Testament
6.3.2 Conclusion about the use of vision in the New Testament
6.4 God speaks through his prophets
6.4.1 The New Testament use of prophet (6 7ioocf>r|Tr|c;)
6.4.1.1 New Testament use of prophet in graphics
6.4.2 The New Testament use of prophesy (7ioocf>r|Tei3a/)
6.4.2.1 The New Testament use of 7ioocf>r|TeiJco in graphics
6.4.3 Conclusion about God speaking through his prophets
6.5 God speaks through his Son
6.5.1 Conclusion about God's speaking through Jesus
6.6 God speaks through Scripture (r| yQacf>r| and yiyqaTiTai)
6.6.1 New Testament use of YQacf)r|
6.6.1.1 New Testament use ofyoac|)r| in graphics
6.6.2 New Testament use of Y£YQa7TTCU a s re f erence t 0 Scripture
6.6.2.1 New Testament use of yeyQanTai in graphics
6.6.3 Apostolic authority as vehicle and confirmation of Scripture
6.6.4 Conclusion about Scripture in the New Testament
6.7 Revelation (dTtoKdAinJnc;) used to emphasize divine initiative in communication
6.7.1 The use of anoKoAvtyic, in the New Testament
6.7.2 Conclusion about the use of drtOKdAuiJnc; in the New Testament
6.8 The use of "Word of God" (Aoyog TOU 9EOU)
6.8.1 Occurrences of Aoyog TOU 0eou
6.8.2 Conclusions about the use of "Word of God" (AoyogTOU 0eou)
6.9 Summary: divine communication in the New Testament
101
102
102
103
103
104
107
107
107
108
110
110
111
Ill
112
112
112
114
115
115
116
117
117
117
119
120
120
123
124
6.1 Introduction
This chapter gives an introduction to the subject of Divine communication in the New
Testament. It is aimed at answering the question "How did Apostolic Christianity claim that
God communicated?" This general overview, which does not claim to be exhaustive but aims
at the basic picture, is established from the primary sources. It researches different ways in
which God, according to the New Testament communicated, i.e. through dreams (6.2);
through visions (6.3); through his prophets (6.4); through his Son (6.5) and through Holy Writ
(6.6). This chapter pays attention to the adjective use of revelation (6.7) and Word of God
(6.7).
213 Lexical reference is mainly based on the fully reworked and expanded GriechischDeutsches Worterbuch
zu den Schriften des Neuen Testaments und der fruhchristlichen Literatur von Walter Bauer, by Kurt and
Barbara Aland (Bauer & Aland 1988). Additional reference is made to Louw & Nida (1996), the
Theological Dictionary of the New Testament (TDNT, Thayer 1977) and the classical Greek English
Lexicon by Liddell & Scott (1996), which is still a standard work in many of its definitions.
Chapter 7 Acts 7:38 Living oracles for us
6.2 God speaks through dreams (TO ovao)
A dream can be popularly defined as a series of images, events and feelings that happen in
your mind while you are asleep (cf. e.g. Oxford dictionary). According to the New Testament,
as will be argued from the following passages in Matthew and Acts, God can break into these
and pass on his message while this person is asleep.214
6.2.1 Occurrences of o v a p in the New Testament
Joseph, Mary's future husband, received a message from God in a dream.
Matt 1:20: xauxa 5e auxou ev0u|ar|0£VTog L5ou dyyeAoc, KUQLOU icax' ovaQ £c|)dvr|
auxcj) Aeycov 'Icoofjcf) uLog Aaul& \xr\ c)3o(3r|8fjg 7iaQaAa|3eIv MaQiav xf]v yvvahcd oov
TO ydq ev auxfj y£vvr|0£v EK 7iveu|aax6g EOTLV dyLOU. (NRSV: But just when he had
resolved to do this, an angel of the Lord appeared to him in a dream and said, 'Joseph, son of
David, do not be afraid to take Mary as your wife, for the child conceived in her is from the
Holy Spirit.)
Wise men from the East who came to worship the newborn king of the Jews received divine
warning that they should not pay another visit to King Herod.
Matt 2:12: Kal xQi"|LiaxLa0£VX£c; icax' o v a p \ir\ ava.Ka\i\\)ai node, 'Hocpbr\v bi dAAr|g
66ou dvexcoQr|aav eig TT\V X&QCLV auxdrv. (NRSV: And having been warned in a dream
not to return to Herod, they left for their own country by another road.)
After Jesus' birth Joseph received divine direction in a dream to go to Egypt.
Matt 2:13: dvaxcoQr\odvTCOv be auxcov L6ou ayyeAoc, KUQLOU (paivezai icax' o v a p xcjj
'LX>OT]C|) Aeycov iyeoQeic, 7taodAa|3£ xo naibiov Kal xr|v |ar|X£Qa auxou Kal c^euye tic,
Alyu7ixov Kal ioQi EKEL Ecog dv elnco ooi LIEAAELydp 'HQtjj5r|g Cr|X£lv xo 7iaL&LOv xou
d7ioA£aaL auxo. (NRSV: Now after they had left, an angel of the Lord appeared to Joseph
in a dream and said, 'Get up, take the child and his mother, and flee to Egypt, and remain
there until I tell you; for Herod is about to search for the child, to destroy him.')
After Herod's death Joseph received another message from God in a dream.
Matt 2:1920: x£A£uxr|aavxog 5E xou 'Ho/pbou L5ou d y y ^ 0 ^ KUQLOU cf)aLv£xaL icax'
o v a p xcjj 'LX>OT]C|) EV Aiyvnicp Aeycov eyegQevz, 7iaQaAa|3£ xo 7iaLbL0v Kal xf]v
|ar|X£Qa auxou Kal TIOQEUOU £lg Y ^ V Io"Qar|A x£6vr|KaaLV ydq ol Cr|xouvx£g xf]v
\jjuxrjv xou 7iaL6tou. (NRSV: When Herod died, an angel of the Lord suddenly appeared in
a dream to Joseph in Egypt and said, 'Get up, take the child and his mother, and go to the
land of Israel, for those who were seeking the child's life are dead.')
In the same manner Joseph received further direction to specifically settle in Galilee.
Matt 2:2122: 6 bi iyeoQeic, 7iaQ£Aa^£V xo 7taL&Lov Kal xf]v |ar|x£Qa auxou Kal
£Lcrf|A0£v Etc, yf\v 'IaQar|A dKouaag bk OXL AQX£Aaog (3aaiAeu£L xfjg loubaiag dvxl
xou 7iaxQog auxou 'Hpcpbou ec|5o(3r|0r| £K£ld7ieA0£LV xQn^ciTLaeELg bk Kax' o v a p
dv£xwQr)a£v £lg xd \*£Qr\ rr\c, raAiAaiag. (NRSV: Then Joseph got up, took the child and
his mother, and went to the land of Israel. But when he heard that Archelaus was ruling over
214 Bauer & Aland (1988:1155) define OVCLQ as dream. Cf. Louw & Nida (1996, section 33.486) Thayer
(1977/5:371,706): "1) that which is seen, spectacle 2) a sight divinely granted in an ecstasy or in a sleep, a
vision." Liddell & Scott (1996:1230) define ovaq as "dream, vision in sleep, opp. a waking vision."
102
Chapter 7 Acts 7:38 Living oracles for us
Judea in place of his father Herod, he was afraid to go there. And after being warned in a
dream, he went away to the district of Galilee.)
While Governor Pontius Pilate was judging Jesus, he was warned by his wife not to harm
him, as she had received a dream about him.
Matt 27:19: Ka0r||aevou 5e auxou e m xou |3r||aaxo<; d7ieaT£iAev TIQOC, auxov f| yuvf]
auxou Aeyouaa |Lir]&£v aol Kal xcjj &iKaLqj £K£ivqj 7toAAa y a o £7ia0ov of)|Li£Qov KOLT'
OVOLQ 5L' auxov. (NRSV: While he was sitting on the judgement seat, his wife sent word to
him, 'Have nothing to do with that innocent man, for today I have suffered a great deal
because of a dream about him.')
When Peter explains the outpouring of the Holy Spirit on Pentecost, he quotes the prophet
Joel as foreseeing a time when God will speak in dreams and visions and bestow the gift of
prophecy on his people.
Acts 2:17: Kal eaxai ev xalg eaxcnmg f]|Li£QaiQ Aeyei 6 6eog £Kxea> cmo xou
7iveu|Liax6g \JLOV e m naoav aaQKa Kal 7iQocf>r|X£uo"ouo"iv ol ulol u|adrv Kal a l
QvyaxiQEc, v\jL(bv Kal ol veavLoxoi u|ad)v ogdaeiq o^ovxai Kal ol 7TQ£a|3ux£Qoi
v\jL(bv ivvnvioic, £VU7iviaa0r]aovxaL. (NRSV: In the last days it will be, God declares,
that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy,
and your young men shall see visions, and your old men shall dream dreams.)
6.2.2 Conclusion about dreams in the New Testament
These occurrences (6.2) show that Apostolic Christianity accepted special dreams (Kax'
ovao) as a vehicle of divine communication. They are given to God's people or those who
have the interests of his kingdom at heart. Angels play a mediating role. All incidents in
Matthew concern specific warnings or directions for the person who received the dream and
for his close relatives or friends. For this reason dreams in the New Testament should be
regarded as personal revelation, primarily a tool to give personal direction, rather than
authoritative revelation for the Church as a whole.215 The term used in Acts 2:17 (f| ooacriQ)
is not a dream as such,216 but a general term for something that is shown (cf. Bauer & Aland
1988:1170). This may include dreams but vision would be a more appropriate translation in
Acts 2:17.
6.3 God speaks in visions (xo 6oa|aa; f\ 07ixaaia)
The regular dictionary definition for vision is not helpful to appreciate its religious meaning
and value. The Advanced Oxford (1989:1423) does more than most, defining it as "a dream or
similar trancelike state, often associated with religious experience." However, even this
definition tends to confuse vision and dream. It also treats vision as a state rather than a
message. A vision in New Testament terms may be best defined as a picturesque or movie
215 Dreams did, however, take on this role of authoritative revelation for the apostolic community indirectly as
the accounts of these divinely inspired dreams were included in Holy Scripture. E.g. Cox Miller 1988: 327
338, Deere 1993 (& 1996:5356, 144150, 21732), Gnuse (1990:97120), Homrighausen (1943:1621).
Zeitlin (1975:118).
216 Louw & Nida's lexicon confirms that OQCLOIQ as such is not a dream and grants only the meanings
"appearance" (1996:24.31) and "vision" (1996:33.488). Thayer (TDNT: 5:370,706) defines it as: "1) the act
of seeing; la) the sense of sight, the eyes 2) appearance, visible form 3) a vision 3a) an appearance divinely
granted in an ecstasy or dream." Liddell & Scott (1996:1244): "A. seeing, the act of sight, 2. pi., eyes, II. a
vision, III. Appearance."
Chapter 7 Acts 7:38 Living oracles for us
like revelation from another dimension that a person receives when he is awake.217 Although
those who receive visions (opa^a) or appearances (oTcraaia) in the New Testament (e.g.
Acts 10:3) may be in a meditative state, without exception they are awake when they actually
see it.
6.3.1 Occurrences of o p a p a and onxaaia in the New Testament
After Jesus' transfiguration on a high mountain into a radiant white appearance (Moses and
Elijah also appearing on the scene) he warns his disciples not to speak to anyone about this
glimpse into the heavenly realms. Matt 17:9: Kai Kaxa|3aiv6vxcov auxcov he xou OQOUQ
evexelAaxo auxolg 6 Lr|crou<; Aeycov, ^r|6evL £L7ir]xe xo o p a p a ECOC, OU 6 uiog xou
dvGoamou EK VEKQCOV eyepGrj. (NRSV: As they were coming down the mountain, Jesus
ordered them, 'Tell no one about the vision until after the Son of Man has been raised from
the dead.')
It was John the Baptist's father Zacharias who was shocked out of his wits when an angel
suddenly appeared to him, while he was serving in the temple.
Luke 1:22: e£eA6cov 6e OUK e&uvaxo AaAfjaai auxolg, Kai e7ieyva)aav oxi onxaavav
ecooaKev ev xd) v a a r Kai auxog fjv Siaveucov auxolg, Kai Sie^evev KO)c})6g. (NRSV:
When he did come out, he could not speak to them, and they realized that he had seen a vision
in the sanctuary. He kept motioning to them and remained unable to speak.)
On the day of Jesus' resurrection a group of women was confronted with the appearance of
angels who told them that Jesus was alive.
Luke 24:23: Kai [ir\ euoouaai xo oco^ia auxou fjAGov Aeyouaai Kai 07txaaiav
dyyeAcov ecooaKevai, oi Aeyouaiv auxov Cf|v. (NRSV: and when they did not find his
body there, they came back and told us that they had indeed seen a vision of angels who said
that he was alive.)
When Saul was converted on the road to Damascus, the Lord spoke to his disciple Ananias in
a vision to go to the former persecutor of Christians.
Acts 9:10: fjv 6e xig (ia6r)xf]c; ev ba^iaoKco ovo^iazi avaviac,, Kai EIUEV nqbc, auxov
ev opdfiaTi 6 KUQiog, dvavia. 6 6e el7iev, L&ou eya), KUQLC. (NRSV: Now there was a
disciple in Damascus named Ananias. The Lord said to him in a vision, 'Ananias.' He
answered, 'Here I am, Lord.')
The same is referred to in the following passage.
Acts 9:12: Kai EI&EV dv6Qa [ev oQdfiaxi] 218 dvaviav ovo^axi elaeAGovxa Kai
emGevxa auxd) [xdg] x^QaQ bncoc, dva|3Aeijjr|. (NRSV: and he has seen in a vision a
man named Ananias come in and lay his hands on him so that he might regain his sight.')
217 Liddell & Scott (1996:1244) define 6pa|aa: "that which is seen, a sight, spectacle."
218 The exclusion or inclusion of ev 6pa|aaTL (Acts 9:12) is disputed. By means of the letters A, B, C, D
(enclosed within braces {}) at the beginning of each set of textual variants the UBS committee indicates the
relative degree of certainty it attaches to a reading. For the inclusion the members felt a considerable degree
of doubt (C), but this concerns the order of the words (cf. Metzger 1983:363364, NestleAland 1988:346).
Inclusion of ev OQ&|acm as such is better attested in the manuscripts. The matter is of no consequence as
all manuscripts agree that God revealed to Ananias ev oQd|acm on this occasion in Acts 9:10; cf. Nestle
Aland (1988:346), UBS (1975:449).
104
Chapter 7 Acts 7:38 Living oracles for us
In Caesarea, the Roman centurion Cornelius, who believed in God, received a vision at the
time of afternoon prayer. An angel of God told him to send messengers to a man called Peter
in a seaside town.
Acts 10:3: £l&£v EV OQ&HCLTI cjjavEocog COCTEL TIEQL cooav Evdxrjv xfjg f]|a£oag dyyEAov
xou GEOU EiaEAGovxa rcoog auxov KaL drcovxa auxco, KOQVT]AL£. (NRSV: One
afternoon at about three o'clock he had a vision in which he clearly saw an angel of God
coming in and saying to him, 'Cornelius.')
God prepared the apostle Peter for the arrival of Cornelius' messengers with a vision about the
acceptability of Gentile (nonJewish) believers in the eyes of God.
Acts 10:17: cog &E EV iauxco &ir]7i6Q£L 6 TiEXQog xi dv E'LY] xo 6ga[ia 6 EL&EV, L&ou OL
dv&Q£g OL d7T£axaA(a£VOi urco XOU KOQVTJALOU &L£QC0xr|O"avx£g xr]v obciav xou
aiLicovog inioTr\oav eni xov rcuAcova. (NRSV: Now while Peter was greatly puzzled
about what to make of the vision that he had seen, suddenly the men sent by Cornelius
appeared. They were asking for Simon's house and were standing by the gate.)
This is referred to again.
Acts 10:19: xou biTCEXQOUCHEVGULIOULIEVOU TIEQL XOU 6Q&IICLTO<; ELTIEV [auxco] xo
rcvEULia, L&ou dv&Q£g xQElg Cr]xouvx£gCTE.(NRSV: While Peter was still thinking about
the vision, the Spirit said to him, 'Look, three men are searching for you.)
Peter gives more detail about the experience in his subsequent account to the other apostles.
The vision took Peter up in trance, out of himself, to a different reality.
Acts 11:5: eyco fJLirjv EV TIOAEL i6nnr\ 7tQoo"£ux6|a£vog KaL EL&OV EV iKoiaoei 6QCL\XCL,
Kaxa(3aIvov cncEuog XL cog 6G6vr]v LigydAriv ziooaQoiv CHQXCCIC, KaGL£(a£vr]v EK XOU
ouoavou, KalfjAGEV cxXQ1 ELIOU. (NRSV: I was in the city of Joppa praying, and in a trance
I saw a vision. There was something like a large sheet coming down from heaven, being
lowered by its four corners; and it came close to me.)
When Peter ends up in jail, he was rescued by an angel. He initially thought that it was
another vision that took him out of the bitter realities of impending execution for a few sweet
moments of trance and vision. It was, however, no ooaLia, but happening in front of his eyes
as he followed the angel out of prison.
Acts 12:9: KaL E^EAGCOV TJKOAOUGEL, KaL OUK T]5EL OXL dArjGEg ECXLV XO YLVOLIEVOV 5IA
xou dyyEAou, E&OKEL be 6ga\ia |3AETC£LV. (NRSV: Peter went out and followed him; he
did not realize that what was happening with the angel's help was real; he thought he was
seeing a vision.)
After a period of searching God's direction as to where they should travel next, the apostle
Paul received a divine reply by means of a vision.
Chapter 7 Acts 7:38 Living oracles for us
Acts 16:9: Kal 6ga[ia bia [xf]g] vuKxog xco navAco cb(pQr\, avr\Q \iaKebcov TIC, f\v
eaxcog Kai 7iaoaKaAcov auxov Kal Aeycov, 5ia(3dg elg jaaKe&oviav (3or|6r]aov rj[alv.
(NRSV: During the night Paul had a vision: there stood a man of Macedonia pleading with
him and saying, 'Come over to Macedonia and help us.')
The same divine travel direction to Paul and his companions is referred to in the following
passage.
Acts 16:10: cog be xo 6ga[ia elbev, evQecoc, tl,r\vr\oa\iEv E^EAGELV elg \iaKeboviav,
au|a|3i.(3dCovx£g OXL 7iQOcrK£KAr)xaLr)|adg 6 Geog evayyeAioaoQai auxoug.
(NRSV: When he had seen the vision, we immediately tried to cross over to Macedonia,
being convinced that God had called us to proclaim the good news to them.)
After a series of persecutions by unbelieving Jews all along his missionary journey, Paul is
encouraged by a vision that contains a special word of comfort and prophecy of well being for
his ministry in the Greek city of Corinth.
Acts 18:910: EIJIEV bk 6 KUQiog ev VUKXL 5L' OQttfiaxoc; xco navAcp, jaf] cjjopou, dAAd
AdAei Kal \JLT] aLomricTrjg, 5LOXL eyco ei\ii jaexd aou Kal ou&elg £7u0r|o"£xaL ooi xou
KaKcoaaL ae, 5LOXL Aaog eaxt |aoL 7ioAug ev xfj 7I6AEL xauxr]. (NRSV: One night the Lord
said to Paul in a vision, 'Do not be afraid, but speak and do not be silent; for I am with you,
and no one will lay a hand on you to harm you, for there are many in this city who are my
people.')
After a long period of imprisonment and several attempts on his life, Paul receives the
opportunity to give account of his conversion to King Agrippa in Caesarea. What happened to
him on the road to Damascus (the flash of light and the voice from heaven, cf. Acts 9:36) he
describes as onxaoia.
Acts 26:1920: oGev, paaiAeu dyQL7i7ia, OUK £yev6|ar|v dneiQr\c, xf^ ovQavico
OTtxaaia, dAAd xolg ev 5a|aaaKCoTCQCOXOVxe Kal i.£QoaoAu|aoi.g/ naoav xe xf]v
X&QOV xr]g Lou&aiag Kai xolg eGveaiv d7ir|yy£AAov jaexavoelv Kal £7uaxo£cj)£i.v e m
xov Geov, d£ia xf|g jaexavoiag epya 7iQdaaovxag. (NRSV: 'After that, King Agrippa, I
was not disobedient to the heavenly vision, but declared first to those in Damascus, then in
Jerusalem and throughout the countryside of Judea, and also to the Gentiles, that they should
repent and turn to God and do deeds consistent with repentance.)
In his second letter to the Corinthians Paul puts onxaoia in a context of divine revelation.
2 Cor 12:1: KauxdaGcu bev ou au|acj)£QOv jaev, eAeuaoiaai bk elg onxaaiac; Kai
d7iOKaAui[>£Lg KUQLOU. (NRSV: It is necessary to boast; nothing is to be gained by it, but I
will go on to visions and revelations of the Lord.)
The Book of Revelation contains a series of visions, while John was "in the Spirit" on the isle
of Patmos, where he was exiled (cf. Rev 1:910). After John's introduction that his book bears
a visionary character, these visions as such are described in general terms (of seeing what is
displayed and hearing the voices that speak). Just once the word "vision" is used.
106
Chapter 7 Acts 7:38 Living oracles for us
Rev 9:17: Kai omcoc, d&ov TOUQ LTmotx; ev xfj opdaei Kaitoix; Ka6r)|a£voug in
auTCOv, exovTag QcoQaKac, nvqivovc, KaluaKivGivoug Kai 0£IGJ6£IQ* KaialKecf)aAai
XOJV inncov cug K£cj?aAai Aeovxcuv, ?cat BK TCOV QTO\J.CITCOV avicov zKnoQevEtca TIVQ
Kai Kanvoc; Kai 0elov. (NRSV: And this was how 1 saw the horses in my vision: the riders
wore breastplates the colour of fire and of sapphire and of sulphur; the heads of the horses
were like lions' heads, and fire and smoke and sulphur came out of their mouths.)
6.3.2 Conclusion about the use of vision in the New Testament
The New Testament uses two words for vision that each have a distinct meaning, viz.
OTTtaaia and OQa\ia. The use of orr/racKa219 (cf. Bauer & Aland 1988:1168) suggests the
translation "appearance", either of angels or of the risen Christ. The more general word for
vision as a sensory entrance into a different reality, which is shown to the receiver while
awake, is oQajaa (cf. Bauer & Aland 1988:1169). Like in dreams, angels may play a
mediating role in the revelation received through oga^a. While in 6niau'\.(X God or his
messengers enter earthly reality, in 6oa\xa the human person is granted a vision into divine
realities. The word that is generally translated with "vision" in Revelation 9:17 (r) OQacrig, cf.
Acts 2:17) is a general term for sight or for something that is shown (cf. Bauer & Aland
1988:1170).
6.4 God speaks through his prophets
Apostolic Christianity taught that God spoke through his prophets (6 nQO(pr]Tq(;, 6.4.1). The
process of prophesying is described by the verb 7EQocf>r|i:£UGJ (6.4.2).
6.4.1 The New Testament use of prophet (6 nQo^>r]Tr]c)
A prophet (6TCQCX^rjTnc)in New Testament terms is someone who speaks for God and
interprets his will. In other words: a reliable spokesperson for God. Bauer & Aland
(1988:14481449) describe the prophet as a "Verkiindiger und Ausleger d. gottl.
Offenbarung.11" A true prophet is contrasted with a pseudoprophet (6 ib£u&orrQocf)r|Tr|<;).
219 Liddell & Scott (1996:1242) define onTaoia as "vision" or "appearance," suggesting the exclusive use of
the latter for the Septuagint. This use is continued in the New Testament. Louw & Nida (1996:33.488)
failed to recognize this.
220 The Encyclopaedia to the Master's Study Bible (Holraan 1983:1713) gives an excellent definition of a
prophet: "One who speaks forth, to individuals or to nations, a message which he has himself received
directly from God." This is consistent with its Old Testament use. In the Old Testament God
communicated to these messengers by voice (e.g. Exod 6:13,29; Josh 3:7; 1 Sam 3:414), but also through
dreams and visions (Num 12:6; 1 Chr 17:15; 2 Chr 26:5; Isa 6:19; Dan 7:1315; Hos 12:10; Joel 2:28). Cf.
Louw & Nida (1996:53.79). Thayer (1977/6:781,952): M) in Greek writings, an interpreter of oracles or
of other hidden things; 2) one who, moved by the Spirit of God and hence his organ or spokesman,
solemnly declares to men what he has received by inspiration, especially concerning future events, and in
particular such as relate to the cause and kingdom of God and to human salvation; 2a) the OT prophets,
having foretold the kingdom, deeds and death, of Jesus the Messiah. 2b) of John the Baptist, the herald of
Jesus the Messiah 2c) of the illustrious prophet, the Jews expected before the advent of the Messiah; 2d) the
Messiah; 2e) of men filled with the Spirit of God, who by God's authority and command in words of weight
pleads the cause of God and urges salvation of men; 2f) of prophets that appeared in the apostolic age
among Christians; 2fl) they are associated with the apostles; 2f2) they discerned and did what is best for
the Christian cause, foretelling certain future events. (Act 11:27); 2f3) in the religious assemblies of the
Christians, they were moved by the Holy Spirit to speak, having power to instruct, comfort, encourage,
rebuke, convict, and stimulate, their hearers; 3) a poet (because poets were believed to sing under divine
inspiration) 3a) of Epimenides (Tit 1:12)."
107
Chapter 7 Acts 7:38 Living oracles for us
The term prophet in Apostolic Christianity refers to both prophets of the Old Testament and
New Testament period. This is evident from Matthew's Gospel. He mentions 7igoc)5r]Tr]g as a
reference to the Old Testament prophets (Matt 1:22, 2:5, 2:15, 2:17, 3:3, 4:14, 8:17,
12:17,12:39, 13:35, 16:4,21:4, 24:15, 27:9, 27:35), but also as a contemporary phenomenon
(Matt 10:41,11:9, 13:57,14:5, 21:26, 21:46). A similar use, covering both present and past is
found in Mark, Luke and John (cf. Mark 6:4, 6:15,11:32, 13:14,1:76, 3:4, 4:17, 4:24, 4:27,
7:16, 7:26, 7:28, 7:39, 11:29, 13:33, 20:6, 24:19; John 1:21,1:23,1:25, 4:19, 4:44, 6:14, 7:40,
7:52, 9:17, 12:38; Acts 2:16, 2:30, 3:22, 3:23, 7:37, 7:48, 8:28, 8:30, 8:34, 13:6, 13:20, 21:10,
28:25; 1 Cor 14:37; Tit 1:12; 2 Pet 2:16; Rev 16:13, 19:20,20:10.)
6.4.1.1 New Testament use of prophet in graphics
The use of TiQocbrJTqg in the New Testament shows that the term is especially popular in the
narrative portions that form the greater part of the New Testament. The Gospels comprise
nearly half of the Greek text of the New Testament and are thus over represented, as is Acts of
the Apostles. Revelation describes developments in the heavenly realms and of a cosmic
nature.
6 7ipoc})i]TT]C in the New Testament
□
Matt
S Rom
□
Heb
BMark
□
Luke
DJohn
B 1 Cor
H Eph
■ 1 Thess Q Tit
O Jas
■ 1 Pet
■ 2 Pet
BActs
@ Rev
The high incidence of prophets in the more narrative and historic portions of the New
Testament emphasizes that a prophet functions as part of the interaction between God and
men, the terrain of history where the Word of God meets with the world and everyday human
life. The following graph shows the numerical spread of these occurrences.
108
Chapter 7 Acts 7:38 Living oracles for us
6 7iQ>ocf>r]Tr)t; in the New Testament
401
35
30
25
20
| E3 6 7iQo4)r]Tr|<; in the
| New Testament
15H
10
—i
5 v
0
Matt
John
1 Cor
Tit
1 Pet
Like Ttrjocbr|ir]c, the morphologically related ib£i)6o7TQod)r|T:r|c; occurs predominantly in the
Gospels, Acts and Revelation, as Jesus and the apostles warn their followers against the
danger of those who claim to speak on God's behalf, but don't. The letters 2 Peter and 1 John
are especially concerned with the danger of teaching that disagrees with Apostolic
Christianity. Not surprisingly, ih£u&07iQocbr[Tr|<; is also raised in this textual context.
6 4)£uSo7TQo4jfJTn<; in the New Testament
03 Matt
3———1
|"
p — _ 3
S^/NFv*
1
1
~m
1
■ Mark
DLuke
□ Acts
■ 2 Pet
■ 1 John
HRev ]
109
Chapter 7 Acts 7:38 Living oracles for us
6.4.2 The New Testament use of prophesy (7rgod)r]T£u(o)
Related to the office of prophet is the verb npocbriTEuaj, to prophecy. Bauer & Aland (1988:
14471448) give as its main definition: "Gottesoffenbarung verkiindigen."221 It may also be
applied to "Verborgenes prophetisch enthiillen" and "zukiinftiges voraussagen, weissagen."
All definitions show a strong link with divine revelation. True prophecy is a gift with a divine
origin. Mankind does not possess it naturally (see also 6.7 below). Paul discusses the gift
character and the importance of prophecy extensively in 1 Corinthians 14. It was a gift that
was to be eagerly desired (1 Cor 14:1). Women may be prophetically gifted as well (cf. Acts
21:89; 1 Cor 11:5).222 Prophecy was seen as a necessary and reliable, but also as a limited
way to receive knowledge of God and his will. (1 Cor 13:9: EK (JEQOIX; y a p yivcb(jKO\iEV
KXXI etc JJ.£QOUQ TCQOcbrjTEUOfaev. NRSV: For our knowledge is imperfect and our prophecy
is imperfect.) The great day of Christ's return and the arrival of a new heaven and earth with
righteousness and the fullness of God was awaiting.
6.4.2.1 The New Testament use of 7irjo<|>r|T£ua> in graphics
As with 7TQocbr]Tr|c; and ibeu6o7iQOd)r]Tr]g the verb 7iQocbr|T£iJco (to prophesy) is similarly
spread among the Gospels, Acts and Revelation. The high incidence in 1 Corinthians
coincides with a doctrinal and practical treatise on prophesying in Christian congregations.
Both 1 Peter and Jude have a doctrinal emphasis against false teaching and faithfulness to
apostolic teaching.
nrJocbnxEUCL) in the New Testament
■ Matt
1 1
2
■ Mark
4
a Luke
DJohn
■ Acts
@ 1 Cor
1 1 ^
4
■ 1 Pet
□
Jude
■ Rev
221 Thayer's definition is still helpfiil (1977: 6:781,952): "1) to prophesy, to be a prophet, speak forth by divine
inspirations, to predict
la) to prophesy
lb) with the idea of foretelling future events pertaining especially to the kingdom of God
I c) to utter forth, declare, a thing which can only be known by divine revelation
Id) to break forth under sudden impulse in lofty discourse or praise of the divine counsels
Idl) under like prompting, to teach, refute, reprove, admonish, comfort others
le) to act as a prophet, discharge the prophetic office." Cf. Louw & Nida (1996: 33.58,53.79).
222 In another context (i.e. corporate worship) Paul writes that it is the Lord's command (KUQIOU ecrrrv
EvxoAf]) that women are not allowed to "speak" in the worship service (i Cor 14:3338). This cannot,
however, be understood in such a way that women did not use the gift of prophecy.
110
Chapter 7 Acts 7:38 Living oracles for us
6.4.3 Conclusion about God speaking through his prophets
The New Testament use of 7iQo4>r|Tr|g and rcQo<j)r|T£UGJ marks this activity as God's way of
using people to make his will and plans known. While in dreams and visions God
communicates with a "videolike experience", including pictures and words, prophecy is
restricted to verbal communication. God takes the initiative in using people to speak on his
behalf. It is treated as a gift from God that believers should eagerly desire as they seek the
mind of God, individually and as a congregation. Its centre of activity is where God and
human beings meet in real life.
6.5 God speaks through his Son
The theme of God speaking through his Son may be aptly described as Jesus' prophetic
office. According to the writers of the New Testament Jesus was a prophet, because he spoke
for God and interpreted his will. The discussion about Jesus being a prophet, whether he is a
reliable spokesman for God or not, features greatly in the Gospels. (E.g. Matt 21:11: ol 6e
oxAoi eAeyov ouxog ecmv 6 TcpocfjrJTrjg Trjcroug 6 d7io NaC«Q£0 Tfjg TaAiAaiag.
NRSV: And the crowds said, "This is the prophet Jesus from Nazareth of Galilee.") Jesus
reckoned himself among the prophets. (John 4:44: airtog y a p Trjooug efjaQtugrjaev OTL
nrjoc^fjTTic; £V xr\ L&ia 7raTQLOLTLLrr]v OUK £'X£L NRSV: For Jesus himself testified that a
prophet has no honour in his own country.)
At the same time Jesus was regarded as more than a prophet. This will be elaborated on in
chapter 9. The main point discussed here is that according to Apostolic Christianity God's
revelation reached its climax in the incarnation and ministry of his Son, Jesus. The
prominence of his person and teaching in the Gospels and Epistles gives evidence of this.
The author of Colossians advocates the thought that Jesus was the Word of God through
whom the world was created. (Col 1:1520:15 6g EOTLV ebccbv TOU 0£OO TOU dogdiov,
TTQCUTOTOKOg 7taOT|g KTLOECOg, OTL £V aUTGJ £KTlC0r) TCI TiaVTa £V TOLC OtJQaVOLC; K«L
£7ii TT\C, yfjg, i d OQaxd m i id dogaxa, ELTE GQOVOI ELTE KUQL6TT)T£C ELTE aqxcu £LTE
E^ouaiaL* id ndvTa 6L' auTOu Kai £ig auTov £KTiaTai, KalauTog EQTLV ngo ndvicov
Kaiid rcavTa EV aired) auv£aTT|K£v. Kai airrog EOTLV r\ K£cf>aAf] TOU acofiaTog, Tfjg
EKKAriaLag" 6g EOTLV a.Qxf\, TtQcoTOTOKog £K TGJV VEKQWV, Iva yEvrjTai £v ndoiv
auTog TTQGJTEUGJV, OTL EV auTcb £u6oKrja£V 7iav TO 7iAr|Q>a)Lja KaTOLKfjaaiKai bi
auTOu aTTOKaToAAa^ai id ndvta £ig auTov, £LQr)V07i0Lr|oag bid TOU aifiaTog TOU
GTauoou auTOu, [bi auTOu] ELT£ r a £7ii Tf)g yfjg ELTE xd ev TOIC ouoavolg. NRSV: He
is the image of the invisible God, the firstborn of all creation; for in him all things were
created, in heaven and on earth, visible and invisible, whether thrones or dominions or
principalities or authorities — all things were created through him and for him. He is before all
things, and in him all things hold together. He is the head of the body, the church; he is the
beginning, the firstborn from the dead, that in everything he might be preeminent. For in
him all the fullness of God was pleased to dwell, and through him to reconcile to himself all
things, whether on earth or in heaven, making peace by the blood of his cross.)
Jesus is also specifically referred to as "the Word of God" on several occasions.
John describes him as the Word of God that is also to be identified with God, preexistent
before the history of the world enveloped. (John 1:1: EV dgxtl Av o Aoyoc, Kai 6 Aoyog fjv
111
Chapter 7 Acts 7:38 Living oracles for us
0e6v, Kai Qe.dc; fjv 6 Aoyoc;. NRSV: In the beginning was the Word, and the
Word was with God, and the Word was God.)
TIQOC; TOV
John describes the incarnation as the culmination of God's involvement in human affairs.
(John 1:14: Kai 6 Aoyoc ado£, iyivexo Kai ecn<r)vcoa£v ev f||aiv, Kai iQeaod\i£Qa xf]v
bo^av auxou, 66£av (be jaovoyevouc; 7iaod naiQoc,, nAr\QT]c, XAQ ixoc Kai dAr|0£ia<;.
NSRV: And the Word became flesh and dwelt among us, full of grace and truth; we have
beheld his glory, glory as of the only Son from the Father.)
The author of Hebrews describes God's various ways of speaking through all sorts of prophets
as compared to his communication climax in Jesus Christ. (Heb 1:14: noAv\A£Qcoc, Kai
TioAvTQoncoc, naAaL 6 Oeoq AaAr]<jac xoic TiaxQdaiv ev xoic 7iQocJ)fjxaLC en £0"x a t° u
TWV f]fj£QO)v XOUXGJV MdAr|a£v f\\i\v iv vicb, ov eSrjKev KAr)Qov6|aov rcavxcuv, 6i' ou
Kai enoix]aev xouc aLcovac" 6g a>v d7iauyaa|ja xfjc fro^rjc Kai X^QCXKTT^Q xfjc
U7Toaxdo"£CJC auxou, cf>£pcov T£ xd 7idvxa xa> pr)|aaxi xfjc bwdyLEdx; auxou,
Ka8aQLa(iov TOJV djaapxLCOV 7ioirjO"d|i£voc £Ka0ia£V £V be^ia xfjc jaeyaAojcruvrjc £,v
ui|n]Aolc, xoaouxcjj KQELXXGJV y£v6fj£voc xcuv dyyMcov oacp 6iac|)OQGJX£Q0v n a p '
auxouc K£KAr}QOv6|ar|K£v ovojaa. NRSV: In many and various ways God spoke of old to
our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he
appointed the heir of all things, through whom also he created the world. He reflects the glory
of God and bears the very stamp of his nature, upholding the universe by his word of power.
When he had made purification for sins, he sat down at the right hand of the Majesty on high,
having become as much superior to angels as the name he has obtained is more excellent than
theirs.)
In the Book of Revelation, Christ appears in a vision as a heavenly general who will judge the
world. (Rev 19:13: Kai 7i£Qi(3£(3Ar][aevoc; ipaxiov (3£(3a|au.£vov aijaaxt, Kai KEKArjxaL
xo ovofaa auxou 6 Aoyoc xou 0£ou. NRSV: He is clad in a robe dipped in blood, and the
name by which he is called is The Word of God.)
6.5.1 Conclusion about God's speaking through Jesus
Apostolic Christianity considered the incarnation and ministry of Jesus, the Son of God, on
earth as the climax of God's communicative relationship with this world.
6.6 God speaks through Scripture (f\ yoacf>r| and y£yoa7ixai)
"Scripture" is the written record of God's revelation. The New Testament uses several ways to
directly refer to and quote from Scripture. The words yQac[>r) (Bauer 1988:332, Liddell and
Scott 1996:359360) and yeyoaTrrat (Bauer & Aland 1988:332334, Liddell & Scott
1996:360) function prominently in those references.
6.6.1 New Testament use of ypacfjr]
In the Gospels and Acts the events around Jesus Christ are interpreted in the light of the
prophecies contained in Scripture, referring to books of what we now know as the Old
Testament, and usually quoted from the LXX. The necessity of the fulfilment of God's plans
is emphasized. The following Scripture portions make this evident:
112
Chapter 7 Acts 7:38 Living oracles for us
Mark 12:10: ovbk TT\V yQafyr\v TauTr|v avsyvcOTE, ALOOV 6V anE&OKi\iaoav OL
OLKobofaoOvTeg, O5TO<; £y£vr]0r| tic, KE<$>aAr)v ycjviac,. (NRSV: Have you not read this
scripture: "The stone that the builders rejected has become the cornerstone.)
Mark 15:28: Kai £7iAr]pa>0r] f\ ygatyr) r) Alyovoa Kai jj£Td dvoLicov eAoyia9r).
(NRSV: And the scripture was fulfilled that says, 'And he was counted among the lawless.')
Luke 4:21: r\Q^aio be Aiyeiv node, amove, QTI OTILUQOV n£7iAr|Qa>Tai r) yrjac()f| avvr\
EV TOIC; cbaiv ULACOV. (NRSV: Then he began to say to them, 'Today this scripture has been
fulfilled in your hearing.')
John 2:22: die ovv r)y£Q0T] EK VEKQCOV, £juvr]a0r)aav OL Lia0r)Tai aurou OTL TOUTO
EAEysv, Kai iniczevaav xfj yrja<|)r) Kai TO> Aoya; 6v ELTCEV 6 ir\oovc,. (NRSV: After he
was raised from the dead, his disciples remembered that he had said this; and they believed
the scripture and the word that Jesus had spoken.)
John 7:38: 6 TTLOTEUCOV EL<; ELIE, KaQcoq ELTCEV r\ ypa<j)r|, rcoTafioi EK TTJC; KOiAiac;
auTou pEuaouaiv vbaToq, CCJVTOC;. (NRSV: and let the one who believes in me drink. As
the scripture has said, "Out of the believer's heart shall flow rivers of living water." ')
John 7:42: ovx rj ygafyr] ehxev OTL EK TOU crrcEQLjaTOc; 6aui&, Kai drco (3r|0A££fa TX)Q
KCOjar]c 07TOU r\v bavib, £QX£T<XL 6 XQLOTOCJ. (NRSV: Has not the scripture said that the
Messiah is descended from David and comes from Bethlehem, the village where David
lived?')
John 10:35: EL EKELVOUC EITTEV 0EOUC rtp6c; ou<; 6 Aoyoc; TOU 0EOO eyevexo, Kai ov
&uvaraL Au0f|vair| yQa$f\. (NRSV: If those to whom the word of God came were called
"gods"—and the scripture cannot be annulled.)
John 13:18: oi) rcEoi ndvTCOV VJLACUV Aeyor Eycb ol6a Tlvaq k^EAE^d\xr\v dAA' Iva r\
yQ(xtyr\ nAr\Q(x)Br\, 6 TQcoycov \iov TOV dprov ErcfJQEv e n ' E\IE TT)V nziqvav auxou.
(NRSV: I am not speaking of all of you; I know whom I have chosen. But it is to fulfil the
scripture, "The one who ate my bread has lifted his heel against me.")
John 17:12: 6T£ f|fit")v [JET' ainxov £ycb ETTJOOUV auroucj EV TCJ ovoLiaTiaou cp
&£&cdKac; |uoi, Kai i<pvAa<ia, Kai ouodg E£, auTCOv draoAETO el jarj 6 uiog xfj<;
ancoAeiaq,, iva f] ypacj)r| rtAr|QCO0r|. (NRSV: While I was with them, I protected them in
your name that you have given me. I guarded them, and not one of them was lost except the
one destined to be lost, so that the scripture might be fulfilled.)
John 19:24: Eircav oftv node; dAArjAoix;, [xr\ OXLQCJLAEV aurov, dAAd Adx^LiEv TTEQL
avrov TIVOQ EOTaL* Iva r\ yrja<|>f] 7iAr)Qco0fi [r\ Asyouaa], 6i£fa£QLO~avTO r d iLidTLd
Liou Eaurolg Kai inl TOV iLiaTLQ|i6v jaou £(3aAov KAfjpov. oi LIEV ouv oTpaTLCOTaL
TaOTa ETTOLrjaav. (NRSV: So they said to one another, 'Let us not tear it, but cast lots for it
to see who will get it.' This was to fulfil what the scripture says, 'They divided my clothes
among themselves, and for my clothing they cast lots.')
113
Chapter 7 Acts 7:38 Living oracles for us
John 19:28: |_i£xa TOUXO elocbc; 6 irjaouc OTI r\br\ ndvxa TexeAeaxai, iva T£A£icu0f| r\
YQ<x<fyr\, AeygL, 6u|xo. (NRSV: After this, when Jesus knew that all was now finished, he
said (in order to fulfil the scripture), 'I am thirsty.')
John 19:36: ey£V£TO ydo zavia Iva f) yQa<j>r] TTArjQcoSrj, OQTOUV OU cruvTQi(3r}a£Tai
aUToO. (NRSV: These things occurred so that the scripture might be fulfilled, 'None of his
bones shall be broken.')
John 19:37: KaiTcaAiv £T£f_>a yQa<j>r] A£ya, ovjjovxai £ic; 6v £££K£VTrjo"av. (NRSV: And
again another passage of scripture says, 'They will look on the one whom they have pierced.')
John 20:9: OU6£7ICJ y a p rj6£icrav xf]v yrja(j)r]V 6TL &£i airrov £K VEKQGJV dvaaTfjvai.
(NRSV: for as yet they did not understand the scripture, that he must rise from the dead.)
Acts 1:16: avbgeq, d&fAcjxn, £&£i 7iAr)QO)0fjvai TT)V yQa<J)f]v f\v ngozlnzv TO 7xv£U[aa
TO ayLOv &id QTOpaTOc; &aul& 7T£Qi iou&a TOU y£vofj£vou odrjyou TOIQ auAAa|3ouaLV
irjcrouv. (NRSV: 'Friends, the scripture had to be fulfilled, which the Holy Spirit through
David foretold concerning Judas, who became a guide for those who arrested Jesus.)
Acts 8:32: f\ &£ 7I£QLOXT1 Tfjg yQa<|)fi<; fjv dv£yivaxrK£v fjv avir\ coc, 7iQO(3aTOV £TTL
ac|xxyf]v rjx&n, Kai cog djavog £vavTiov TOU K£ioavTO<; airtov dcfjcovog, OUTCJ<; OUK
dvoiy£i TO OTOfaa auTOu. (NRSV: Now the passage of the scripture that he was reading
was this: 'Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so
he does not open his mouth.)
Acts 8:35: dvoL^ac; &£ 6 (fyiAmnoc, TO OT6\MX auxou Kai dp£d^£voc; and xf\c, yQa<\>f\c,
Tauxrjc; £ur)yy£A[aaTO auTO) TOV Lrjaouv. (NRSV: Then Philip began to speak, and
starting with this scripture, he proclaimed to him the good news about Jesus.)
These references to the Scripture in the Gospels and Acts show without exception that
Apostolic Christianity believed that the ministry of Jesus and what happened to him was
according to God's plan and had a divine seal of approval. This is the reason why the authors
of the New Testament books could quote from "the Scripture" to give authority to their
statements.
Scripture (r) yrjac^rj) is used in a similar way in the disputed and undisputed letters of Paul
(Rom 4:3; 9:17; 10:11; 11:2; Gal 3:8; 3:22; 4:30; 1 Tim 5:18; 2 Tim 3:16), as well is in James
(2:8; 2:23; 4:5).
6.6.1.1 New Testament use of yQa<\>r\ in graphics
The occurrences of rj yoacf)r) show that it should not surprise that the author of John's gospel
was traditionally connected and symbolised with Scripture. Except for John 19:37 it is used as
with the article as a general reference to Scripture as the written record of God's revelation.
114
Chapter 7 Acts 7:38 Living oracles for us
q YQ«cj)r| as scripture
□
1
1
Mark
2
■ Luke
DJohn
□ Acts
■ Rom
□ Gai
■ 1 Tim
□
2 Tim
6.6.2 New Testament use of yeyQanxai as reference to Scripture
Although f] yrjadyq is the more direct way to refer to the Scripture, the same meaning is
conveyed by using the verb "it is written", instead of the noun. Matthew favours this use of
the perfect yiyQanTai,1Zi223 Mark,224 Luke,225 John226 and Acts227 refer to Scripture in this way
as well. John also applies yiyQamai to the written account of God's revelation in Jesus
Chnst.228
Like the Gospels and Acts, the undisputed letters of Paul use y£y QOLniai extensively to refer
229
to Scripture , as does the author of Hebrews (Heb 10:7). Peter uses it once (1 Pet 1:16).
6.6.2.1 New Testament use of yiyQcnvzai in graphics
Among the evangelists yEyqaniai is especially favoured by Luke. Not surprisingly the
doctrinal treatises in Romans are supported by many a reference to the Scriptures of the Old
Testament period, which were considered authoritative in circles of Apostolic Christianity. In
this way the writers of the New Testament built on the authority of earlier revelation.
223 Matt 2:5; 4:4; 4:6; 4:7; 4:10; 11:10; 21:13; 26:24; 26:31.
224 Mark 1:2; 7:6; 9:12; 9:13; 10:5; 11:17; 12:19; 14:21; 14:27.
225 Luke 2:23; 3:4; 4:4; 4:8; 4:10; 4:17; 7:27; 10:26; 18:31; 19:46; 20:17; 20:28; 21:22; 22:37; 24:27; 24:44
24:46.
226 John 1:45; 2:17; 5:46; 6:31; 6:45; 8:17; 10:34; 12:14; 12:16; 15:25.
227 Acts 1:20; 7:42; 13:29; 13:33; 15:15; 21:25; 23:5; 24:14.
228 John 20:30; 20:31; 21:24; 21:25.
229 Rom 1:17; 2:15; 2:24; 3:4; 3:10; 4:17; 4:23; 8:36; 9:13; 9:33; 10:15; 11:8; 11:26; 12:19; 14:11 15:3; 15:4:
15:9; 15:21; 1 Cor 1:19; 1:31; 2:9; 3:19; 4:6; 9:9; 9:10; 10:7; 14:21; 15:45;15:54; 2 Cor 4:13; 8:15; 9:9;
Gal 3:10; 3:13; 4:22; 4:27.
115
Chapter 7 Acts 7:38 Living oracles for us
yiygawzai
as Scripture
BMatt
B Mark
3
11
4
11
DLuke
9
□
^
John
■ Acts
0 Rom
11"
1 9 ^
8
j4>^
17
a 1 Cor
□
10
2 Cor
■ Gal
BHeb
□
1 Pet
6.6.3 Apostolic authority as vehicle and confirmation of Scripture
In the New Testament apostolic authority functions as a vehicle for the Word of God. The
apostles confirm and present the authority of the Old Testament Scriptures. Their message
was presented as God's message. The influencial disputed and undisputed writings of the
apostle Paul, for example, treat Scripture with the utmost reverence. In 1 Corinthians 4:6 the
author presents it as the end of all arguments: lavrcx be, dSeAcboi, ]u£T£<xxr][it*TLCrct £'L?
ejaauTOv KCKI cmoAAwv bC ujaaq, Iva kv r)plv |ad0r]T£ TO \if] vnkg a ykyqanjai, 'iva
[xi] elc, VTIEQ xoO evoc cbuaioua0£ Kaia TOO ETEQOU. The Bible in Basic English (Hooke
1965) expresses the reverence conveyed by this passage really well: "My brothers, it is
because of you that I have taken Apollos and myself as examples of these things, so that in us
you might see that it is not wise to go farther than what is in the holy Writings, so that no one
of you may be lifted up against his brother."
Likewise, the author of Ephesians and of 2 Thessalonians shows that he was conscious that he
was a vehicle of God's revelation as well. The apostolic word came with divine authority.
Eph 3:3: [OTL] KaTa cmoKdAuiJjLV gyvcogLaSr] p o n o IJUQITIDLOV, KXXQCOC, TiQoiyQatya
kv oALya;. (NRSV: how the mystery was made known to me by revelation, as 1 have written
briefly.)
2Thess3:14: £L&£ TIC; OUX VTICXKOVEI TCO Acrycpr^tov bux tf\(; kmoioAf\<;, TOUTOV
or||a£Lo0a6£, fit] ovvava\j.lyvvoQai auxdj, 'iva kvxQard] (NRSV: If any one refuses to
obey what we say in this letter, note that man, and have nothing to do with him, that he may
be ashamed.)
The authority and character of Holy Scripture is the topic in the undisputed and disputed
letters of Paul, as well as in the Petrine letters. These documents of early Christianity
emphasize that Scripture is the standard for all Christian teaching and living. A good example
of this is found in Timothy.
116
Chapter 7 Acts 7:38 Living oracles for us
2 Tim 3:1617: naca yga§v\ QeonvevoTOc, ical cix^eAijicx; ngbc, bibaoKoAiav, TIQOC;
Meyjaov, TZQOQ knavoQQaxjiv, TIQOC; naibtiav xr)v £v ftiKaiocruvr], iva doiicx; t\ 6 TOU
0£ou dvSoamoc, TTQOC; nav egyov ayaQbv ££,r]Q/n.crfi£voc;. (NRSV; All scripture is
inspired by God and profitable for teaching, for reproof, for correction, and for training in
righteousness, that the man of God may be complete, equipped for every good work.)
The author of 2 Peter wants his readers to know that the source of the prophecies contained in
Scripture is God. It is not a case of mere men and their religious ideas, but God's Holy Spirit
moving the prophets to speak on his behalf.
2 Pet 1:2021: TOOTO TTQCOTOV YLVOXTKOVTEC;, 6TL naoa 7tQocj)r]T£La yqa<pf]c, Ibiac,
£7tiAua£co(; ou yivezai ov yag 0£Ar][aaTi avQgcbnov r)V£x0Tl ?TQO(j)r]T£La rcoT£, aAAa
U7TO Tiv£\3(aaTOg ayiov 4>£Q6[a£voi £AaAr|aav and 0£ou dv0QGJ7iOL. (NRSV: First of all
you must understand this, that no prophecy of scripture is a matter of one's own interpretation,
because no prophecy ever came by the impulse of man, but men moved by the Holy Spirit
spoke from God.)
6.6.4 Conclusion about Scripture in the New Testament
The New Testament uses the term Scripture (r) YQctcf>f]) to describe the collective record of
God's revelation in the past, referring to books presently known as the Old Testament. This
Scripture contains the revealed will of God and is authoritative. The phrase "it is written"
(Y£yrja7iTaL) is used for specific references from this written body of revelation. In the New
Testament letters the authority of Scripture receives apostolic confirmation and emphasis.
6.7 Revelation (dnoKoAuvjJu;) used to emphasize divine initiative in communication
The use of anoKaAv\\>i<; in connection with the prophetic activities of Jesus and his apostles
emphasizes God's initiative in his communication with mankind. Revelation (Bauer & Aland
1988:184185, Liddell & Scott 1996:201) means that what would be hidden otherwise is
uncovered or revealed. In other words, anOKaAvtyic; emphasizes that knowledge of God's
purposes does not come natural to people that find themselves in a fallen world stained and
corrupted by sin.
6.7.1 The use of anoKOi\v\\)i<; in the New Testament
Shortly after Jesus' birth an old man in the temple in Jerusalem prophesied that Jesus would
be a light that would reveal the things of God to the Gentiles.
Luke 2:32: §to<; £u; d7TOKdAin|jiv £0VGJV Kai 66£av AaoO aou i.aQaf|A. (NRSV: a light
for revelation to the Gentiles and for glory to your people Israel.)
Paul states that God's judgement on sin is still largely invisible. It cannot be seen right now,
but shall be unveiled and known to all on the Day of Judgment.
Rom 2:5: Kaia be TTJV crKArjQOTTjTd oou Kai djjeravorjTOV Kagbiav Or]oavQlCsi<;
oeavico 0Qyr\v iv f]|j£Qa opyfic; Kai d7ioKaAin|>£GJc; oiKaiOKQiaLac; TOU 0£ou. (NRSV:
But by your hard and impenitent heart you are storing up wrath for yourself on the day of
wrath, when God's righteous judgement will be revealed.)
117
Chapter 7 Acts 7:38 Living oracles for us
Paul also teaches that many aspects of God's plan and will have been hidden for mankind for
ages, but are now revealed in the good news proclaimed about Jesus as God's anointed saviour
and king.
Rom 16:25: TCO be ouvafuevcp v^ac; GTr)Qii;ai Kara TO evayyiAiov LIOU KCUTO
Kr\Qvy\J.a ir)O"o0 xQl(Jtov, Kara d7tOKaAuijnv |aurjTr)Qiou XQOV°K au.ovi.ou;
a£aLyr)jaevou. (NRSV: Now to God who is able to strengthen you according to my gospel
and the proclamation of Jesus Christ, according to the revelation of the mystery that was kept
secret for long ages.)
In his first Epistle to the Corinthians Paul highly prizes the value of prophecy and connects
this with the concept of revelation.
1 Cor 14:6: vOv be, d6eAcf>ot, eav eA9co node, ULidg yAcbooaic. AaAcbv, TL v\xa<;
co$eAr\oco, eav Lif] vyilv AaAr\oco r\ ev d7i0KaAi)iJ;£ifi ev vvcjaei fj ev 7ipoc))r]T£ia fj
[ev] bibaxi}' (NRSV: Now, brothers [and sisters,] if I come to you speaking in tongues, how
will I benefit you unless I speak to you in some revelation or knowledge or prophecy or
teaching?)
In Galatians Paul states that the very nature of the apostolic message is revelation. He
possibly connects this with the divine experience he relates in Acts 26:1920.
Gal 1:12: ou&e yag eyd> naga avQoconov naoeAafiov aiVto, OUT£ ibibdxOr\v, dAAd
bi anOKoAvipecjc ir\oov XQLQTOU. (NRSV: for I did not receive it from a human source,
nor was I taught it, but I received it through a revelation of Jesus Christ.)
It was the voice of God that had called Paul to the ministry.
Gal 2:2: dv£|3r]v be Kaia dnoKaAuijnv Kai dve0£Lir]v avTOic, TO euayyMiov 6
Kripuaacj ev TOXQ eQveoiv, Kai* 16Lav be TOIC, boKOvoiv, ytr] nax; eLc KEVOV TQ£XO> r\
£&oa[aov. (NRSV: I went up in response to a revelation. Then I laid before them (though
only in a private meeting with the acknowledged leaders) the gospel that I proclaim among
the Gentiles, in order to make sure that I was not running, or had not run, in vain.)
The aim of divine communication in the New Testament is God's selfrevelation. He makes
himself and his ways known in a relationship with his people. The author of Ephesians
summarizes this beautifully.
Eph 1:17: Iva 6 0£oc; TOU KUQLOU r]|jd)v LriooO XQUJTOU, 6 Tzatrjo if]c, b6E,r\<;, bcor\ V\AIV
nvev\Aa ootykxc; Kal d7iOKaAui|j£cog EV £7iLVVcja£i auTOu. (NRSV: I pray that the God of
our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as
you come to know him.)
In Eph 1:314, the author unfolds God's plan for those who trust in him. God made known the
mystery of his will (1:9) in Jesus as saviour and king. He refers to this briefly again in the
same epistle.
118
Chapter 7 Acts 7:38 Living oracles for us
Eph 3:3: [on] Kaxa drrOKdAuipLV iyvcoQiaBr] U.OITO (auaxriQLOv, KaGcbc; nQoiygatya
ev oAiyCf;. (NRSV: and how the mystery was made known to me by revelation, as I wrote
above in a few words.)
The return of Jesus as Lord is something to be revealed in the future. Paul writes about this in
2 Thessalonians.
2 Thess 1:7: KCCL v\xlv xoig 0AI|3O^£VOLC; dvEaiv ^£0' r\^xcbv ev TTJ d7iOKaAui|;£i tou
KUQIOU ir|aoO an ouoavou {JET' dyyEAcov 6uvdfj£GJ(; avzov. (NRSV: and to give relief
to the afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty
angels.)
The author of 1 Peter refers to this same future event, when Jesus visibly takes up his reign on
earth, three times.
1 Pet I: 7: iva TO 6oKtfttov V\X6JV TTJC niozecoc; froAutifJOTEQOV XQUCHOU tod
d7ioAAufj£vou, 6id TTUQOC; 6efrOKijaaCofaevou,£uQ£0rj eig inaivov Kai&6£av icai
xuarjv £v aTtOKaAu\|;£i Lrjaou XQLQTOU. (NRSV: so that the genuineness of your faith—
being more precious than gold that, though perishable, is tested by fire—may be found to
result in praise and glory and honour when Jesus Christ is revealed.)
1 Pet 1:13: 616 dvaCcjadjaEvoi zac, oofyvac, TTJC &uxvo(ac; v\xcov, vrjcjKDviecj, T£A£LCOC
eAnloaTE E7TL TT|V cj)£QO[j.£vr]v ujalv x^Q^v £v d7T0KaAuv(;£L LT]CTOO xQLO"t°u. (NRSV:
Therefore prepare your minds for action; discipline yourselves; set all your hope on the grace
that Jesus Christ will bring you when he is revealed.)
1 Pet 4:13: dAAd Ka0d KOLVCOV£IT€ TOLC TOU xQLCrtou 7ia0f|^iacn.v XCIIQETE, Iva Kai £v
xf) d7TOKaAu\|;£L try; &6£r)c; auToti x«Qfli£ dyciAALCOfaEvoL (NRSV: But rejoice in so far
as you are sharing Christ's sufferings, so that you may also be glad and shout for joy when his
glory is revealed.)
The Book of Revelation is obviously characterized by the same. John summarizes and
announces the contents of this book as dnoKdAuUHC,. Like in 1 Peter and in the undisputed
and disputed letters of Paul, John also uses it to announce events that are still outstanding.
Rev 1:1; d7T0KoAui|H<; Lrjaou XQICTTOU, T)V E&COK£V avico 6 0E6C;, 0£i£ai xol<; &ouAoic;
a u t o u a O£Ly£V£a0ai EV Tdx^L, Kai £of||aav£v drcoaTEiAac, 6id TOU dyyEAou a u i o u
TO) 6ouAcjj airtou Lcjdvvrj. (NRSV: The revelation of Jesus Christ, which God gave him to
show his servants what must soon take place; he made it known by sending his angel to his
servant John.)
6.7.2 Conclusion about the use of dTtOKdAtnJnc; in the New Testament
The occurrences of dnOKdAinjnc; show that "revelation" in the New Testament is both a
finished and an unfinished activity. All is part of a divine plan that lies in the firm hands of
the Almighty who was able and will be able to carry it out. God's plan was uncovered with the
incarnation and ministry of Jesus Christ, but there are still major parts outstanding. In this
latter way revelation receives the meaning of prophecy in the sense of foretelling both the
119
Chapter 7 Acts 7:38 Living oracles for us
leadup to and the arrival of Jesus' kingdom, God's judgement of men, the renewal of all
things and the day when Christ will be revealed. The way that the New Testament uses
d7TOKaAui^LC emphasizes that knowledge of God's purposes does not come natural to people
that find themselves in a fallen world stained and corrupted by sin, but that it is an activity
that God initiates.
6.8 The use of "Word of God" (Aoyog TOU 0eou)
Important for one's understanding of Apostolic Christianity is to realise that the proclamation
of the apostles (the teachings of Jesus, his kingdom and the good news about reconciliation
with God) was experienced as Word of God. This is especially profound in the book of Acts,
which describes the ministry of the apostles.
6.8.1 Occurrences of Aoyoc; TOU 0eou
In the early days after Pentecost the apostles were said to speak the Word of God. (Acts 4:31:
icai. &£r|0evTCJv auTcov ioaAEvQr\ 6 TOTTOC; ev tp i\oav cruvriypEvoi, Kai £"n:Ar]cr9r]crav
anavjEc; TOU dyiou nvEv^aioc,, Kai MaAouv TOV Aoyov TOU 0£ou |aeTa 7iaQQr|CTia<;.
NRSV: And when they had prayed, the place in which they were gathered together was
shaken; and they were all filled with the Holy Spirit and spoke the word of God with
boldness.)
If the preaching of the apostles was not equalled with the Word of God, it certainly was what
inspired them and what was made first priority in their ministry. In both interpretations it is
emphasized that the apostles did not invent their own message, but were dependent on God
for what they spoke. (Acts 6:2: nQOOTcaAEadjiEvoL bk OL bcobsKa TO nAf]Qo<; TGJV
[aaSiyrarv elrrav, OUK doeaTOv EOTIV f|[ad<; KaTaAdihavTag TOV Aoyov TOU 0£ou
6LCIKOV£LV TQcmeCftu;. NRSV: And the twelve summoned the body of the disciples and said,
"It is not right that we should give up preaching230 the word of God to serve tables.)
Positive response to the teachings of the apostles is described as increase of the Word of God.
(Acts 6:7: Kai 6 A6yo<; TOU 9EOU r]u£,av£v, Kai. £7TAT|9UV£TO 6 doi.6|a6c; xcov fa«0r|TCov
£v L£QOuaaAri|u acbo&Qa, 7toAu<; TE oxAog TCOV leoecov vnr\Kovov xfj TUCTT£L. NRSV:
And the word of God increased; and the number of the disciples multiplied greatly in
Jerusalem, and a great many of the priests were obedient to the faith.)
As Philip the Deacon preached the Christian message and people in Samaria converted, they
were described as receiving the Word of God. (Acts 8:14: ctKOuaavTEc; bk oi £v
i.£QoaoAu]JOi<; drtoaToAoi. OTi&£&£KTcuri oayiaQEux TOV Aoyov TOU 0£ou anEoieiAav
TIQOC; auxouc; TCETQOV Kai. Lcodvvr]v. NRSV: Now when the apostles at Jerusalem heard that
Sama'ria had received the word of God, they sent to them Peter and John.)
230 The NRSV inserts the word "preaching." The N1V similarly speaks about "it would not be right for us to
neglect the ministry of the Word of God in order to wait on tables." The textual context is one of
obligations for practical service that hindered the apostles in their main obligation of serving the Word of
God. This involves acquiring greater knowledge, but in the light of the immediate context of 5:42 it seems
that preaching commitments rather than study of Scripture is intended here. However, as prayer is part of
the immediate textual context as well, it might well be that both study and ministry are intended.
120
Chapter 7 Acts 7:38 Living oracles for us
When Peter preached to the Roman centurion Cornelius and his friends, their faith in the
message is portrayed as receiving the Word of God. (Acts 11:1: fjKOuaav be. ol d7i6crxoAoL
Kal ol d5£Acj)oL ol ovxeg Kaxd xf]v Loubaiav OXL Kal xd £0vr] ebe^avzo xov Aoyov
xou GEOU. NRSV: NOW the apostles and the brethren who were in Judea heard that the
Gentiles also had received the word of God.)
The increase of Christianity in general is identified as a continued increase and spreading of
the Word of God. (Actsl2:24: 6 be Aoyog xou GEOU r]u£av£v Kal £7iAr|0uv£xo. NRSV:
But the word of God grew and multiplied.)
The Apostles Barnabas and Saul went on a missionary journey to the Greeks and other non
Jews. When they preach in the Jewish synagogue in Cyprus, their words are described as
proclamation of the Word of God. (Acts 13:5: KCU YSVOLIEVOL ev
oaAa\xiviKavf\yyeAAov
xov Aoyov xou Qeov ev rale, ovvaycoyalc, xcov iovbaicov elxov be KCCL Lcodvvr|v
U7irjQ£xr)v. NRSV: When they arrived at Sal'amis, they proclaimed the word of God in the
synagogues of the Jews. And they had John to assist them.)
When the proconsul listens it is not the mere words of Barnabas and Saul, but the Word of
God that they proclaimed that he is after. (Actsl3:7: be, f\v cruv TOO dvGimdxco oegyico
navAcf), dv&oi.CTUVEXCO.ouxog 7iQocrKaA£crdLi£vog |3aova|3dv Kal crauAov
£7i£Cr|xr)a£v dKouom xov Aoyov xou Qeov. NRSV: He was with the proconsul, Sergius
Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word
of God.)
When the same two men on a mission arrive in Pisidian Antioch, their preaching is so well
received that a week later nearly the whole town gathered to hear their words, which are
presented as God's word proclaimed by them. (Acts 13:44: TCO be £QXO|U£voo oa(3(3dxco
o"X£&ov naoa f) 7i6Ai.gCTUvrjxQ1!dKouom xov Aoyov xou KUQLOU. NRSV: The next
sabbath almost the whole city gathered together to hear the word of God.)
It was not just that those who received it perceived it that way, but the apostles themselves
claimed to be very conscious of the fact that they were not setting their agendas, but that God
was. (Acts 13:46: 7iaQQr]crLacrd|a£voL x£ 6 7iauAog Kal 6 |3aova|3dg ELraxv, ULUV fjv
dvayKatov UQCOTOV AaAr]9fjvaL xov Aoyov xou Oeou £7i£L&f] anwQeloQe auxov icai.
OUK d^Loug KQLV£X£ £auxoug Tf\c, alcovtou Cwfjg, L6ou axQ£c))6(a£9a ELQ xd £0vr|.
NRSV: And Paul and Barnabas spoke out boldly, saying, "It was necessary that the word of
God should be spoken first to you. Since you thrust it from you, and judge yourselves
unworthy of eternal life, behold, we turn to the Gentiles.)
Although the Jews in Pisidian Antioch reject the message of Paul and Barnabas, many of the
nonJews readily appreciated it as true proclamation of the Word of God. (Acts 13:48:
dKouovxa be xd eQvr\ Ixaupov Kal £&6£aCov xov Aoyov xou KUQLOU, Kal £7ucrx£ucrav
ocroL fjcrav x£xay|U£VOL eh; Ccorjv alooviov NRSV: And when the Gentiles heard this, they
were glad and glorified the word of God; and as many as were ordained to eternal life
believed.)
121
Chapter 7 Acts 7:38 Living oracles for us
Later, in Greece, Paul's message was received with great eagerness in Berea. The Jews there
checked Paul's message against the Scriptures (i.e. the Old Testament). Looking back at the
experience Paul's preaching is described as the proclamation of the Word of God. (Acts
17:13: ccc, be eyvcooav ol drab xfjg GeaaaAoviKrjg iou6cuoL oxi KCU EV xr\ fieqoiqi
KaxrjyyeAri urab xou raxuAou 6 Aoyog TOU GEOU, fjAGov KCIKEI oaAeuovxeg KCU
xaodaaovxEg xoug oxAoug. NRSV: But when the Jews of Thessaloni'ca learned that the
word of God was proclaimed by Paul at Beroe'a also, they came there too, stirring up and
inciting the crowds.)
Further south, in Corinth, Paul would stay for a considerable time, teaching, and the content
of his teaching is "the Word of God". (Acts 18:11: EK&QIOEV be eviauxov KCU ufjvag ££,
bibdcnccov ev auxolg xov Aoyov xou Qeov. NRSV: And he stayed a year and six months,
teaching the word of God among them.)
These occurrences show how Apostolic Christianity was motivated by what it experienced as
a divinely inspired message, for Jews and Gentiles alike. The importance of proclaiming the
word of God is evidenced by the priority the apostles make of this ministry. In two instances
(13:44,46) the expression "Word of God" is replaced by "Word of the Lord" (KUQLOU), which
may refer to Jesus more in particular, but is also a reference to God in his rightful claims to
human obedience all over the world.
This permanent access to the mind of God (as expressed in his Word) is also evidenced in the
rest of the New Testament.
Its universal outreach should guard against exclusivity. (1 Cor 14:36: rj etc])' uucov 6 Aoyog
xou GEOU e^fjAGev, rj gig uuctg uovoug Kaxr)vxr|a£V. NRSV: What! Did the word of God
originate with you, or are you the only ones it has reached?)
It plays a vital role in spiritual engagement. (Eph 6:17: KCU xrjv negiKecpaAaiav xou
acoxrjQiou beB,aoQe, Kcuxf]v udxcuQav xou Tiveuuaxog, 6 eaxiv Qf|ua GEOU. NRSV:
And take the helmet of salvation, and the sword of the Spirit, which is the word of God.)
The word of God is not confined to apostolic leaders only. (Phil 1:14: KCU xoug TiAeLOvag
xarv abeA^xbv ev KUQLCJJ 7T£ra)i66xag xolg Seauolg uou 7T£QLaaox£Qcog xoAudv
d4>6f3<x>g xov Aoyov AaAelv. NRSV: and most of the brethren have been made confident in
the Lord because of my imprisonment, and are much more bold to speak the word of God
without fear.)
The author of Colossians describes himself as a servant who received a divine commission to
make the Word of God fully known. He was to provide the Church with greater in depth
teaching. (Col 1:25: fjg Eyevourjv eyeb 6idKovog Kaxct xr]v o'lKovouiav xou Geou xf]v
SoGelactv UOL elg uuctg nAr\Qcooai xov Aoyov xou GEOU. NRSV: of which I became a
minister according to the divine office which was given to me for you, to make the word of
God fully known.)
In 1 Thessalonians the Word of God is described as a force that continues to work in the
author's absence. (1 Thess 2:13: KCU 6id xouxo KcufjUEig euxctQurxouuEv xco Gew
122
Chapter 7 Acts 7:38 Living oracles for us
dSLaA£i7ixcog, OXL 7iaQoAa(36vx£g Aoyov dKof)g raxo' f||acov xou 0£ou kbi^aoQe ov
Aoyov dv0Qco7icov dAAa Ka0cog ECXXLV dAr)0cog Aoyov 0£ou, 6g Kai iveoyelxcu ev
U|alv xolg maxEUOuaLV. NRSV: And we also thank God constantly for this, that when you
received the word of God which you heard from us, you accepted it not as the word of men
but as what it really is, the word of God, which is at work in you believers.)
The Word of God is able to reach further than its messengers, who may be limited for all sorts
of reason. (2 Tim 2:9: iv & KaKO7ia0cu LIEXQL &ecr|_icov cog Kcocouoyog, dAAa 6 Aoyog
xou Geou ou SeSexcu. NRSV: the gospel for which I am suffering and wearing fetters like a
criminal. But the word of God is not fettered.)
The Word of God continually interacts with the believer's life in an authoritative way. (Heb
4:12: Cciv ydo 6 Aoyog xou 0eou KCCL £V£Qyf|g Kai xo|a<i)x£Qog u7i£Q naoav \iax<*iQ<xv
&icrxo|aov KaL6i.LKvou|a£vog axQi |a£QLa|aou ^ux^g Kai 7iv£U|aaxog, aQ|ad)v x£ Kai
LIUEAGJV, Kai KQLXLKog £v0U|ar]a£cov Kai. EVVOLCOV Kao&iag. NRSV: For the word of God
is living and active, sharper than any twoedged sword, piercing to the division of soul and
spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.)
The addressees of Hebrews are reminded that their leaders did not speak mere human words,
but the Word of God. (Heb 13:7: |avr||aov£U£xe xcov r\yov\xivcov U|_icov, oixiveg
eAaArjaav u|alv xov Aoyov xoO GeoO, &v dva0£cooot>vx£g xf]v £K(3aaLV xf]g
dvaaxQOCJDfig |UL|U£la0£ xrjv 7i[axLV. NRSV: Remember your leaders, those who spoke to
you the word of God; consider the outcome of their life, and imitate their faith.)
The author of First Peter claims that the Word of God has inherent life and continues to stay
with believers. (1 Pet 1: 23: dvay£y£vvr||U£VOLOUK EK cmoQdg cJD0aQxfjg dAAa
dcJD0dQxou, 6id Aoyou Ccovxog 0£oO KaL |_i£Vovxog. NRSV: You have been born anew,
not of perishable seed but of imperishable, through the living and abiding word of God.)
John describes the abiding and relevant force of the Word of God. (1 John 2:14: £yoa\[>a
U|atv, naibia, OXL £yvcoKax£ xov 7iax£Qa. £yoai|>a u|alv, 7iax£Q£g, OXL £yvcoKax£ xov
an aQxr|g. tyqatya v\xlv, veavLcncoL, OXL LCXXUQOL £ax£ KaL 6 Aoyog xov deov ev ujalv
Li£V£L Kai v£VLKr|Kax£ xov 7iovr|Q6v. NRSV: I write to you, fathers, because you know
him who is from the beginning. I write to you, young men, because you are strong, and the
word of God abides in you, and you have overcome the evil one.)
The Word of God was also the greatest motivating force for Christians, prized higher even
than earthly life. (Rev 6:9: KaL 6x£ f]voL^£v xf]v 7i£Lmxr|v acJDQayL6a, EL&OV imoKdxco
xoO 0uaiaaxr)Q[ou xdg \|>uxotg xcov eacJDay)U£vcov 6id xov Aoyov xoO 0eou KaL bwt
xfjv (aaQXUQiav f|v elxov. NRSV: When he opened the fifth seal, I saw under the altar the
souls of those who had been slain for the word of God and for the witness they had borne.)
6.8.2 Conclusions about the use of "Word of God" (Aoyog xoO 0£oO)
Apostolic Christianity considered itself as the vehicle of the word of God, the instrument of
divine activity. Their message was not their own, but claimed to serve the use and purposes of
God. The use of 6 Aoyog xoO 0eoi3 in the New Testament in connection with the message of
123
Chapter 7 Acts 7:38 Living oracles for us
the apostles shows that early Christianity was motivated by what it experienced as divine
communication. The advancement of the apostolic preaching amongst Jews and nonJews was
even described in terms of Aoyog xou Geou. This Word of God was considered to be an
abiding influence, continually available to believers as a source for spiritual life. God
speaking to them was the essential motivator for apostolic ministry and Christian living in the
first century AD.
6.9 Summary: divine communication in the New Testament
The data presented under 6.16.8 suggest that Apostolic Christianity emphatically claimed the
experience of divine communication. God's Word entered a real world as God related to
people. This God spoke in diverse ways. It was God himself who took up speech in dreams,
visions, prophecies, the ministry of Jesus as the incarnate Word and Scripture.
As God revealed his will, there was a mediating role for angels and the Holy Spirit. The use
of the expressions "Word of God" and "Revelation" in relation to divine communication are
important. Revelation (anOKaAvtyu;) in this textual context emphasizes that God took the
initiative to contact mankind. Even prophecy was a gift from God. Without his initiative the
human world would have remained imperceptive of the word of God.
124
CHAPTER 7: ACTS 7:38:
LIVING ORACLES FOR US
OUTLINE OF CHAPTER
7.1 Introduction
7.2 Wider context within the Acts of the Apostles
7.3 Immediate context: Acts 7:3540
7.3.1 Introduction
7.3.2 The Greek text of Acts 7:3540
7.3.3 Analyses of Acts 7:3540
7.3.3.1 An English translation (New International Version)
7.3.3.2 Grammar
7.4 Acts 7:38 Aoyux Cwvia
7.4.1 The Greek text of Acts 7:38
7.4.1.1 Text Critical considerations
7.4.2 Exegesis of Acts 7:38 as the immediate textual context of AoyLa Corvxa
7.4.3 Philological conclusion about Aoyia C^vxa
125
126
127
127
127
127
127
128
130
130
130
131
133
7.1 Introduction
The twentieth century has seen a tendency towards dynamic equivalent Bible translation. This
less target language orientated approach caused the translation "oracles" for AoyLa to
disappear from many an English Bible, as oracles were more readily associated with the
Greek religion than with Christianity. The widely used New International Version is an
example of this approach.
The Authorised Version translates Acts 7:38 as: "This is he (Moses), that was in the church in
the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who
received the lively oracles to give unto us." (AV)
This chapter argues that for ones understanding of this passage it is important to realise that
although Aoyoi and AoyLa may sound quite the same to a modern 'barbarian' ear, for Greek
speaking hearers of the first century there was a marked difference. As it is one of the most
widely established facts of the Greek language that Aoyoi may refer to words spoken by
anyone for any reason, the reader is referred to Appendix I to explore this issue of the divine
and human use of Aoyog further. Instead this chapter will concentrate on arguing the case that
AoyLa in Acts 7:38 are not mere words, but should inherently be regarded as divine
communication.
To establish this, first the wider context of Acts 7:38 will be taken into account (7.2). Then
the research camera will zoom in to the immediate context of the passage Acts 7:3540 (7.3);
231 The earlier Bishop's Bible (1568) has: "This is he that was in the Churche in ye wyldernesse with the angel,
which spake to hym in the mount Sinai, and with our fathers: This man receaued the worde of lyfe to geue
vnto." This may have been due to the influence of the Latin Vulgate: "Hie est qui fuit in exxlesia in
solitudine cum angelo, qui loguebatur ei in monte Sinai et cum patribus nostris, qui accepit verba vitae dare
nostris." NestleAland's edition of the Vulgate (1985:340) substitutes "viva" (living) for "vitae" (of life),
because of the Greek participle underlying, but all major manuscript that they follow otherwise have
"vitae."
Chapter 7 Acts 7:38 Living oracles for us
introduce it, provide the Greek text, an English translation and elucidating notes on grammar
issues in this passage. After establishing this wider and narrower context, Acts 7:38 will be
considered as the immediate textual environment of Aoyia Cwvxa.
This process enables a carefully balanced philological conclusion about the nature of Aoyia
in Acts 7:38.
7.2 Wider context within the Acts of the Apostles
Acts 7:38 finds itself in the wider context of Acts 6 and 7, chapters that deal with the
choosing of seven deacons in the Church and its aftermath. The primary duty of these deacons
was to look to the social welfare of the widows in their midst, in particularly those with a
Greek background and culture (Acts 6:1,5).232 After this, many more Jews in Jerusalem
became Christians, including quite a few priests.
One of the deacons, Stephen, is portrayed as a man full of God's grace and power, doing great
wonders and miraculous signs among the people (Acts 6:8). Particularly amongst those Jews
from Greek regions who opposed Christianity this caused a lot of resentment. It is therefore
not surprisingly to find Paul, who also had a Greek birthplace, as part of this mob (Acts 7:58,
8:13).
Stephen was brought before the Jewish council, the Sanhedrin, where false witnesses were
produced (Acts 6:1213), who charged him with speaking against the holy temple in
Jerusalem and against the Law of Moses.
When the high priest enquired about the truth of these testimonies, Stephen delivered a
speech,233 in which he called attention to God's dealings with the Israelites from the days of
Abraham (Acts 7:28a), Jacob and Joseph (Acts 7:8b16), to Moses (Acts 7:1744), Joshua,
David and Solomon (Acts 7:45), the prophets (Acts 7:4852a) and ultimately the arrival of the
Messiah (Acts 7:52b53). Stephen accused the Jews of persecuting the prophets and
murdering the Messiah, and of receiving God's Law through angels234 but doing preciously
little to actually obey it.
232 The Greek names of the deaconselect reinforce this view.
233 Arlington (1988, Acts 7:3244) notes that this is the longest speech in Acts and supposes that the speech
has also a missionary thrust since "it is a defense of the church against the Hellenistic synagogue and paves
the way for the separation of the church from unbelieving Judaism."
234 The verses 30, 35, 38 and 53 emphasize the involvement of angels; cf. Dunn (1996:95). Stahlin correctly
emphasizes that these angels represent God and carry out his will. He (1975:109) sees in angel in this
context "der unmittelbare Stellvertreter, ja beinahe eine Erscheinungsform Gottes." Some have suggested
that Paul used the mediation of angels to argue the inferiority of the law (e.g. Polhill 1992:200). Paul's view
of the involvement of angels (Gal 3:19, Heb 2:2; cf. Gal 3:21), however, shows a similar respect to that of
Stephen's. Although Paul argued the inferiority of the dispensation of the Law in Galatians as compared to
the riches of Christ in settling mankind's sin & guilt problem, he does not use the involvement of angels to
argue inferiority of the Law. On the contrary, especially in Galatians he shows the greatest regard for
angels, cf. 1:8,4:14. In other words, he does not denigrate angels, but elevates Christ by using the supreme
standard of the angels and the Law. This involvement of angels in dispensing the Law that one encounters
in Acts is less obvious in the Old Testament itself, although Deut 33:2 (LXX only) speaks about angels on
God's right hand when he came from Sina. There are certain parallels with Plutarch here, as his daemons
seem to have a similar representative role in intermediating between the gods and mankind. About the role
of angels in mediating revelation from God, see Eckey (2000:174). Bette e.a. (1990:203): "Hoewel het OT
spreekt over een direct contact tussen de Here en Mozes (vgl. Num. 12:7,8), spreekt de joodse traditie over
een spreken van God door middel van een engel of engelen, geheel zoals dat ook bij de brandende
doornstruik het geval was. God Zelf is immers met de menselijke zintuigen niet te vatten (1 Tim. 6:16)."
126
Chapter 7 Acts 7:38 Living oracles for us
Infuriated and insulted, the mob took Stephen out of the city, where they stoned him to death,
while their victim prayed for them (Acts 7:5460).235
7.3 Immediate context: Acts 7:35-40
7.3.1 Introduction
Acts 7:3540 speaks about Moses as the mediator of God's truth and Israel's disobedience to
God's oracles. Within Stephen's sermon the verses 3540 take a special place, and speak about
Moses as spokesman for God to the Israelites in an emphatic way. These verses are grouped
around the rejection of Moses as mediator of God's words by the (disobedient) Jews. A series
of parallel markers (cf. De Boor 1965:146,147; Dunn 1996:95), first positive and then (as
anticlimax in verse 40) negative, indicate that Acts 7:3540 is a unit of thought, both in
theme (revelation and disobedience) and grammar. Verses 4143 summarise the disobedience
again and subsequently deal with God's response. As this has no bearing on the issue of
revelation in verse 38, its immediate context has been restricted to 3:3540.
7.3.2 The Greek text of Acts 7:35-40
xouxov XOV McoiJofjv 6v r]Qvf]cravxo £i7i6vx£<; TLQ ae Kax£axr|cr£v dpxovxa Kai
biKaovr\v xouxov 6 Qebc, Kai dpxovxa Kai AUXQCOXTJV anioToAKtv ovv xeiQl
dyyeAou xou 6cj)0£vxog auxcl) ev xf\ |3dxco 36ouxog e ^ y a y e v auxoug 7ioir|crag
xepaxa Kai crrnaela EV yf| Aiyu7ixco Kai EV EQU8Q<£ ©aAdacrr| Kai EV xf\ £Qr||aqo ezr\
xEcraEQaKovxa37 ouxoc; ECTXIV 6 Moovcri\c, 6 £L7iag xoig uioig IaQar|A 7iQocj)r|xr|v u|aiv
dvaaxrjaEL 6 GEOC; EK XCOV d&£Acj)cov u|ucov cog t\i£38 oOxog ECTXLV 6 y£v6|Li£vog EV TX\
EKKArjaia EV xf) £Qr||aco |a£xd xou dyyEAou xou AaAouvxog auxqij ev xco OQEL Eivd Kai
xcov 7iax£Qcov r||acov 6g kbe^aTO Aoyia C^vxa 6ouvair|Luv 39 cp OUK r\Q£/\r\oav
imr|Kooi.y£V£cr8aiOL 7iax£Q£g r||acov dAAd a7icoaavxo Kai £axQdcj)r|aav EV xaig
KcxQbiaic, auxdrv tic, Aiyu7ixov 40 Ei7iovx£g xcl) Aapcov 7iOLr|aov r||alv 0£oug OL
7iQ07ioQ£uaovxaLr||acov 6 y a p McouoTjg ouxog 6g e^r\yayev r||adg EK yf\c, Aiyu7xxou
OUK oI5a|a£v XL eyevexo auxcl).
35
7.3.3 Analyses of Acts 7:35-40
7.3.3.1 An English translation (New International Version)
This section gives a translation of the Greek. For this purpose the New International Version
has been selected, especially because this translation does not render Aoyia as "oracles." This
research wishes to argue its case on the basis of the Greek philology and prefers not to use a
translation that might prejudice the reader in its favour. Otherwise the NIV is a happy medium
between readability and source language orientated translation. It provides ready access to the
Bette's view implies a hermeneutical problem, namely of a possible contradiction between the Jewish that
Stephen seems to embrace on this point and the alleged proper interpretation of the Old Testament. It is
questionable whether oxo\xa Kaxa OTO\JL<X \aAr\oco auxcjj ev £I6EL (Num 12:8) should exclude the use of
angels in the administration of the Law in a wider sense. Van Eck (2003:176) explains this more carefully:
"In de rede van Stefanus ligt de nadruk op het feit dat Mozes een bemiddelaar van goddelijke uitspraken is.
Het feit dat hij die via engelen ontvangen heeft, wordt daarop niet in mindering gebracht. Het wordt er
gewoon bij verteld omdat dit nu eenmaal de manier was waarop God's woord aan hem was doorgegeven."
235 Acts 7 shows a continuity of God's work among the Israelites in believers like Stephen, but also a
discontinuity for the Jews in general who reject God's oracles and his revelation in Christ: "Sie (die
Stefanusrede) bringt einerseits durch den GeschichtsabriB die heilsgeschichtliche Kontinuitat der Kirche
mit Israel zur Sprache und andererseits durch die polemischen Teile die Distanzierung von dem Judentum,
das sich dem Wirken des Heiligen Geistes widersetzt" (Weiser 1981:188).
127
Chapter 7 Acts 7:38 Living oracles for us
text, while the Greek original is still recognisable. It is also based on the same Greek text
critical edition that is used for this research.
35
"This is the same Moses236
whom they had rejected with the words, 'Who made you ruler and judge?'
He was sent to be their ruler and deliverer by God himself,
through the angel who appeared to him in the bush.
36
He led them out of Egypt and did wonders and miraculous signs in Egypt,
at the Red Sea and for forty years in the desert.
37
"This is that Moses who told the Israelites, 'God will send you a prophet like me from your
own people.'
He was in the assembly in the desert, with the angel who spoke to him on Mount Sinai,
and with our fathers; and he received living words to pass on to us.
39
"But our fathers refused to obey him.
Instead, they rejected him and in their hearts turned back to Egypt.
40
They told Aaron, 'Make us gods who will go before us. As for this fellow Moses237 who led
us out of Egypt—we don't know what has happened to him!'"238
7.3.3.2 Grammar
Acts 7:3540 is important as the wider context of Acts 7:38. To fully appreciate and
understand Acts 7:3540, this section deals with grammatical issues. These issues do not
necessarily relate to the argument about oracles as such, but are important to define the
context of Acts 7:38. (Verse 38 is important for the argument in this thesis, but not necessarily
a central element in Acts 7:3540.) The main objective of this section is to enable a balanced
interpretation of the textual context, and, subsequently, the function that verse 38 has in this.
7:35: This passage displays two fine examples of parallelism, one of which also affects the
meaning of Acts 7:38 itself. Both are so called "anaphors",239 meaning that textual units that
lay on a parallel level start with the same words. The first is found in verse 35, connecting
TOUTOV and TOUTOV, referring to "this Moses". This is followed up by a second set of
parallelisms, referring to the same person in the verses 36, 37 and 38, using ouxog (Bauer &
Aland 1988:12061208).240 This indicates that the subject of verse 38 is Moses and not the
236 De Boor (1965:146147) shows how this passage contains a series of structural markers that refer to Moses.
These references indicate Stephen's appreciation of Moses in front of his accusers: "De angebliche Lasterer
des Mose zeigt die ganze GroBe Mose in einem eindrucksvollen funfmaligen ,'dieser Mose, dieser, dieser,
dieser, dieser', aber damit zugleich auch die ganze unbegreifliche, schuldhafte Widerspenstigkeit Israels."
Dunn (1996:95) asks attention for the emphasis that is placed on Moses: "The repeated 'this one' keeps the
focus on Moses. The charge is building up: those listening to Stephen have been unfaithful to their own
greatest hero." Eckey (2000:173) brings in the contrast that is created in this way, as the Jews would reject
this Godsent mediator of his Word: "Inn, den Israeliten als Herrscher und Richter ablehnten."
237 The expression 6 y«Q Moouofjc; OUTOC; is used in a denigrating manner, cf. Bette e.a. (1990:205).
238 Dunn (1996:95) shows that this would not be regarded as an unjustified attack on Israel's ancestors since
the sin of the golden calf was generally regarded within Jewish writings as the national equivalent to the sin
of Adam.
239 For a discussion of the term "anaphers", see Blass, Debrunner, Rehkopf (1990:422423).
240 Longenecker (1981:343) explains how OUTOC; is used to build up a climax: "The twofold use of houtos estin
("this is that") with the articular adjectival participle in these verses is an intensification of the
demonstrative pronouns touton and houtos in vv.3536. this suggests a buildup of tension in Stephen's
speech, starting from the rather placid historical narrative of vv.234, moving to the more strident
conclusion in w.3536, and peaking with a passionate treatment of the Moses testimonium passage in
128
Chapter 7 Acts 7:38 Living oracles for us
future prophet, in the otherwise unlikely case that a possible spiritual sense like the one
presented in 1 Corinthians 10:4241 was intended.
7:35: The feminine EV xf| |3dxcp shows the diverse use of |3dxoQ in the New Testament, both
as a masculine and feminine word, the so called sex change within the second declination (cf.
Blass, Debrunner, Rehkopf 1990:40). Mark (12:26) uses the masculine, while Luke (see also
Luke 20:37 enl xrjc; |3dxou) consistently uses the feminine version for thorn bush, and
reserves the masculine for "bat" as a Hebrew measure of contents.242
7:35: Although the Jews initially rejected him, rjovrjcravxo E'LTTOVXEC;,243 Moses was sent to
be a ruler and deliverer, AuxQcoxfjg,244 by God himself. The perfect, dTiEaxaAKEV245 rather
than the aorist tense 4 is used here to emphasize that, although the Jews rejected Moses,
God's mission and calling continued. In other words, we would hear more of him despite this
initial rejection, because God had other plans.
7:35: Stephen's Jewish cultural background, possibly well versed in the Septuagint as well,
comes through in the Hebraic way he speaks about the agency of an angel: cruv xeiQl
dyyEAou (cf. Blass, Debrunner, Rehkopf 1990:176177).247 The article xou in the participial
phrase xou OC^GEVXOC;, marks this phrase as adjectival to dyyEAou, and can be translated
into English as a relative clause.248 This Jewish background comes through in other
expressions, like EV yfj Aiyurcxcp as well.249
7:36: One finds the article lacking with ©aAdcroT], which is not unusual when cosmic
realities like sun, moon, heaven and earth are described, although most of the time one finds
©dAacrcra with article (Blass, Debrunner, Rehkopf 1990:203). Here the addition of the
qualifier 'EQUGQ^C (Bauer & Aland 1988:628) makes an article to denote this sea further in a
general or reflective sense quite unnecessary.
241
242
243
244
245
246
247
248
249
Deuteronomy 18:15 and of the significance of Moses himself there
the expression "living words"(logia
zonta) implies the opposite of any disparagement of the Mosaic Law."
1 Cor 10:4: KCXI Tidvxeg TO CLVTO 7ivtv\iaxi.K.6v emov n6\ia e7uvov yao £K nvtv\iaxiK.f\c,
dKoAouGoucrng nexgag r| nxxoa Se fjv 6 Xguaxog.
For "bat" as a Hebrew measure of contents, see Luke 16:6, also found in 2 Ezra 7:22. Cf. Bauer & Aland
(1988:275).
The participle elnovxeg indicates that the reason for f)QvrjaaVTO will be quoted; see Blass, Debrunner,
Rehkopf. (1990:349). This first rejection is described in verse 27, the second rejection took place in the
desert, cf. verse 39. See also Num 14:3 (LXX); cf. Johnson (1992:130).
Blass, Debrunner, Rehkopf (1990:8788) take AuxQCOXt)g as a newer noun derived from a verb, ending with
TT\C, rather than with TT]Q or TCOQ.
3rd Person Perfect Active Indicative Singular, cmioxaAKtv.
Others take omeaxaAKev as a perfect with an aorist meaning, cf. Blass, Debrunner, Rehkopf (1990: 281),
but this is quite unnecessary as the perfect tense makes "perfect sense."
Angelic involvement in God leading Israel out of Egypt is referred to in Num 20:16.
The passage ovv X£tQi ayyi^ov xou 6cj)6evxo<; auxcp ev xfj |3dxCjj is a so called predicative adjective;
cf. Blass, Debrunner, Rehkopf (1990: 221). It shows that it was by the hand of the angel who appeared to
him (Moses) in the (burning) bush.
The Hebraic influence on Stephen's Greek is also apparent in verse 40; cf. Blass, Debrunner, Rehkopf
(1990:212213).
129
Chapter 7 Acts 7:38 Living oracles for us
7:37: The participial elnag, rather rare in the New Testament, is used. The aorist
emphasises that Moses spoke the words, a unity of thought about the subject of the great
Prophet251 and subsequently passed these on.
The expression EV xri EKKAriakjt speaks about Moses' presence with the people of God as
they came together to meet with God.
7:39: "Obedient," U7ir|KOOL, calls for the object of obedience in the proper dative mode
(Blass, Debrunner, Rehkopf 1990: 151152), in this case cp, which refers to Moses.
7:40: When demonstrative determiners are used with names of persons, like here in 6 yaq
Mcoi)of|g oftxog, the person's name is always accompanied by an article.253
7.4 Acts 7:38 Aoyia Cwvxa
7.4.1 The Greek text of Acts 7:38
(Ouxog ECTTLV 6 Mcovcri)c,) oftxog ECTXLV 6 y£v6|a£vog EV rr\ EKKAr\oiq. ev xf| £QrnaC|j
|a£xa xou ayy£Aou xou AaAouvxog auxcij EV xcjj OQEL Livd Kai xcov nazeqcov f\\icov,
be, ebeB,axo Aoyia Cwvxa 6ouvai.f]|jLV.
7.4.1.1 Text Critical considerations
A few manuscripts254 read as last word of 7:38 u|alv instead of f]|alv. The vast majority of the
manuscripts, both from western and eastern traditions, has the latter reading. This makes good
250 The Aorist Active Participle Nominative Singular Masculine sinac, is also used in Acts 22:24, 24:22 and
27:35, cf. Blass, Debrunner, Rehkopf (1990:63).
251 Earlier in Acts, the apostle Peter used the announcement of the great Prophet by Moses (Deut 18:1) to
proclaim its fulfillment in Jesus Christ. Polhill (1992:199): "This prophecy (Deut 18:1) has already served
as a major Christological proof in Peter's sermon in Solomon's Colonnade (3:22)".Contrary to the views of
some (e.g. Schille 1983:183), Deut 18:15 does not suggest a Moses redivivus, but a prophet distinct from
Moses, who would not only come after him but be greater as well. Pelikan (2006:103) adequately argues
against the idea of a Moses redivivus: "Stephen repeats the prophecy in the book of Deuteronomy (Deut.
18:15, 18 LXX), by which Moses was understood as having himself predicted and promised that he was to
be superseded."
252 For Stephen's understanding of EKKArjcriqi as a meeting of men in the presence of God it is important to
note the use of this term in the Gospels. De Villiers (1977:151) explains this as follows: "Die woord vir
"vergadering" wat hier in die Grieks gebruik word, is dieselfde woord wat Jesus vir kerk gebruik, wanneer
Hy sy kerk op die belydenis van Petrus grondves, Matt. 16:18. Hiermee word die vergadering in die
woestyn as tipe of voorbeeld gesien van die Christelike kerk of ekklesia, waar Jesus vir Moses vervang."
Some take it to refer to the day of the assembly when the Israelites came together to meet with God at
Mount Sinai, cf. Deut 4:10; 9:10; 18:6. Cf. Longenecker (1981:345). Bette e.a. (1990:203) argues that: "De
ekklesia (gemeente, vergadering) verwijst hier naar 'de dag van de vergadering.'" This is unlikely as the
sentence makes perfect sense without supposing an ellipse, in which case one should expect an insertion of
r||^£Qa "day," rather than its omission. Jervell (1998:240) show that the Septuagint uses this expression in
Deut 4:10, 9:10, 18:10, but also points out that that Luke uses the expression "von einer
Volksversammlung," cf. Acts 19:32, 39:41. In the Septuagint none of these references to Deuteronomy
carry f)|^£Qa.
253 One also finds demonstrative determiners used with names of persons in Acts 1:11, 19:26 and Heb 7:1, cf.
Blass, Debrunner, Rehkopf (1990: 240); Bruce (1990:203).
254 P46, K, B and a few others (Metzger 1975:350351) read as last word of 7:38 ujalv instead of f)|alv. The
variety and quantity manuscripts that carry r||aiv suggests that this is the correct reading. Verse 39 has a
similar alternative reading that is even less supported.
130
Chapter 7 Acts 7:38 Living oracles for us
sense in the context of verse 38, as Stephen does not wish to disassociate himself as yet,
because in the same breath he speaks about "our fathers" (vs. 38,38,44).
7.4.2 Exegesis of Acts 7:38 as the immediate textual context of Aoyia Ccovxa
In this verse Stephen zooms in on Moses as the mediator between the heavenly realms and the
people of Israel.256 According to Luke he takes his hearers back to the days when the
Israelites roamed the desert, met before the Lord and received his laws out of the hands of
Moses, who in his turn received these words from the angel who spoke to him on Mount
Sinai. Moses was with the angel and with "our fathers," both in the phrase jaexa + genitive.
He mediates between the two,257 but Stephen takes it further and jumps to the present by
stating that Moses received (kbe£,aTO, aorist) living words to give (bovvai, aorist infinitive)
to "us". In other words, given to Moses, but meant for "us", i.e. Stephen and his hearers.
Oracles with a significance and relevance that stretched far beyond Moses' day into the
present! By a divine strategy Stephen's hearers and Luke's readers are the objects of those
words right now, and continue to be. Consequently Dunn (1996:95) correctly claims: "This
verse more than any other should make the positive claim of the speech clear: there is no
critique of Moses here, no rejection of his law."
When one has a closer look at Aoyia Cwvxa within this verse, these words should be
interpreted as vehicles of divine revelation. Zerwick and Grosvenor (1990:373) translate
Aoyux as "oracles, divine utterances" and apply this to Scripture. They correctly preserve the
link between Aoyia and oracle as a specific divine response to a human need or request. So
do several others. Dunn (1996:95) translates: "living oracles to give to us." Johnson
255 Not only from a text critical, but also from a linguistic point of view it is likely that verse 38 closes with
f\\±iv. "Since he closely links himself with his hearers until v.51, r|[iLV is to be preferred" (Culy 2003:136).
256 Schmithals (1982:71) takes Moses as a type of Christ, both in his rejection by the Israelites and his
mediatorship of God's words. "Von Mose spricht Stephanus namlich in den hochsten Tonen; ihm widmet
er auch den groBten Teil seiner Rede. In V.3538 stellt er ihn in liturgischem Stil (vgl. 2,22f. 32f.36;
3,12ff) als Typos (VorBild) des Erretters Jesus dar, der wie Jesus (3,13) von seinen Volksgenossen
abgelehnt wurde (V. 35.39). Zu den «christologischen» Titeln des Mose in V. 27.35 vgl. Man 3,15; 5,31
und Lk.24,21; Mose tat wie Jesus und die Apostel Zeichen und Wunder vor dem Volk (V.36)." Eckey
(2000:174) supports this view: "Als wundertatiger Befreier, Prophet und Mittler zwischen Gott und den
Menschen ist Mose hier Prototyp Jesu Christi." Others care to doubt this is what Stephen had in mind: "Wij
kunnen aan de mogelijkheid denken dat in de gedachte van de middelaar opnieuw een parallellie tussen
Mozes en Jezus ligt (vgl. Conzelmann: weer een plaats van de typologie: Mozes is "middelaar"). Maar dit
element is hier zo weinig aangegeven, dat het ons de vraag lijkt of wij hier de paralellie MozesJezus
mogen vinden." (Lindijer 1975:189.) An interesting aside is raised by Johnson (1992:137): "We
understand from this Moses story as well not only how Luke understands Jesus to be a prophet, but also
how he understands the apostles to represent the "second visitation" to the people. As Moses went away in
exile and returned in power, so did Jesus, but his second sending was in the power of the Spirit at work in
his prophetic successors." Although cleverly thought of, within the context of Acts it is more likely that
Luke had a literal second coming of Christ in mind, cf. Acts 1:11, 17:31).
257 The theme of Moses as mediator between God and mankind is explored by Philo and in the rabbinic
tradition; see particulars in Johnson (1992:130). Cf. Deut 5:5.
258 Although he adressed nonChristian Jews, indirectly Stephen's speech could be used as an exhortation to
Christians to take God's revelation through Moses seriously: "Wenn im gleichen Zuzammenhang (V.38)
das durch Mose vermittelde Gesetz, die Tora, mit der Wendung »lebendige W o r t e « bezeichnet und
damit auf die durch Jesus und die Kirche verkundigten » W o r t e des Lebens« (vgl. 5,20; auch 13:26)
hingeordnet wird, dann ist dies eine Mahnung an den Christen, die Tora nicht gering zu achten," says
Zmijewski (1994:331). Although this may well be a justified practical application for a Christian reader in
the 21st century, Stephen did not address Christian believers in his speech, but antagonistic Jews. Verse 38
showed them that he took God's revelation through Moses seriously. Of course other Christians would be
welcome to do the same, but that was not Stephen's point here.
131
Chapter 7 Acts 7:38 Living oracles for us
(1992:130): "oracles = logia." Munck (1967:64) notes that "the Greek word used here is
generally translated as "oracular replies." Witherington (1998, Acts 7:38) states: "Moses
received living oracles, the very words of God to convey to the congregation of God's
people."
Metzger (1975:351) emphasizes the revelatory element in Aoywc Cwvxa and speaks about
"God's revelation". Bruce (1990:202) similarly translates: "They received the revelation of
God."259
These quotes from a wide variety of authorities suggest that the use of Aoyux in Acts 7:38 is
revelatory in nature and should be interpreted as speech of God that would not be otherwise
known. Unlike AoyoL and Aoyog, they are not mere words, but divine words by their very
nature. These \6y ux, like oracles in the Greek religion, had the linguistic connotation of
responding to specific needs of the Israelites (as they were in need of God's guidelines for life
as a covenant people). God responded by giving his Aoyia to Israel, but through them also to
their posterity. Stephen includes himself and his hearers in those who currently continue to be
recipients of God's authentic speaking.260 Consequently, the word \6y\a has a special
application to the written Scriptures, known as "the Law" (of Moses). Especially, if one takes
verse 53 into account: OITAVEC; £Ad(3£T£ xov v6|j.ov elc; bwiTayac, dyyiAcov KOLI OUK
£(j)uAdH,aT£. Verse 38 makes a similar connection between "the living oracles" and angelic
activity, [teia TOV dyyiA.ov (cf. Dunn 1996:95; Stahlin 1975:109),261 i.e., and subsequently
passed on by Moses to our fathers. This involvement of angels emphasises the divine
character and 'otherworldliness' of these revelations. These AoyLa are not mere words, but
revelatory words administered to God's people by heavenly intermediaries to provide them
with his guidelines as a nation under God.
Taking Stephen's carefully built up speech into account; the context suggests that Stephen
intended to convey that the Law, especially as received on Mount Sinai (Polhill 1992:199),
contained the lively oracles of God. And also, that his respect for Moses and this Law was
beyond any doubt.
The adjectival use of the participle Ccovxa shows that these words are not mere theory, but
inspired by the living God himself and for that reason valid even today.262 This contemporary
relevance is reinforced by bovvair\\ilv, "to be given to us." The A o y ^ are personal and
259 Moses was the mediator of God's \6yux Ctovxa. "Moses is thus presented as being, under God, the
founder of a pure, spiritual cult a presentation found elsewhere in Hellenistic appreciations of him," Bruce
(1990:202).
260 Moses received God's "Levende uitspraken om ze aan ons door te geven" (Van Eck 2003:176).
261 References to angelic involvement in the administration of God's revelation can be found in: Deut. 33:2
KaL
Kat^cmeucrev E£ 6QOU<;
(LXX: Kai EITIEV KUQICX; EK Eiva fpcEi Kai inityavtv
EK £r]irj T]|uv
OaQav cruv jauQiaaiv Ka6r)<; EK OE^LGOV cunou dyyEAoi y.tx aurau), Dan 6:2; Acts 7:53; Gal 3:19;
Heb 2:2. Cf. Josephus Jewish Antiquities XV,3:" And for ourselves, we have learned from God the most
excellent of our doctrines, and the most holy part of our law, by angels or ambassadors; for this name
brings God to the knowledge of mankind, and is sufficient to reconcile enemies one to another."
262 The participle C^VTa suggests energetic and even lifegiving qualities: "In 'levend' kunnen wij horen:
werkzaam, krachtig, en ook wel: leven scheppend." (Lindijer 1975: 189.)
132
Chapter 7 Acts 7:38 Living oracles for us
relevant, with an inherent power that reflects God's personality and will.263 Some take "living"
as referring to what these words may produce in those who listen to them.264 Although this
might be true, it is not necessarily what the participle construction (active praesens neutrum
pluralis) tries to convey. It rather suggests that these words are lifematter with inherent
spiritual power and claims, the living God himself actively reaching out to his people.
7.4.3 Philological conclusion about Aoyia Cwvxa
In Acts 7:38 Aoyux Cwvxa refers to speech of the living God that was given to Moses for the
people of Israel. The expression is used for specific communication by God and claims to be
relevant, not only to Moses and the Israelites of old, but also for the life of Stephen's hearers
and Luke's readers. The fact that these Aoyux are presented as "living" shows their inherent
sacred power that is connected to their divine origin.
The translation "oracles" was found to be correctly emphasizing that Moses received
information claiming to be God speaking from the heavenly realms to make his will known
on earth.265 The context of Acts 7 shows that these words were revealed by an act of God
involving angels and not by theological speculation on Moses' part. This reflects an attitude of
the utmost reverence towards these Aoyux Cwvxa in early Christianity as sacred utterances of
God addressed to man's life situation on earth.
263 In Stephen's mind these AoyLa have the potential to change the life of himself and his hearers for the better.
Jervell (1998:240,241) even states that the AoyLa are alive and able to grant life: '"Lebendige Worte' heisst
Worte, die Leben schenken." Krodel (1986:147) agrees and points out that this life has its origin in God
himself: "The law consists of living, that is, of lifegiving, words which have their origin in God (cf. Heb.
4:12; 1 Peter 1:23). They demand obedience and faith toward the one true God and prohibit idolatry." Some
prefer to read "words of life," referring to the positive consequences of obedience. Weiser (1981:185): "Auf
den Empfang der Lebensweisungen am Sinai." Stahlin (1975:109), however, prefers "words of life":
"vielmehr mit der Bezeichnung 'Worte des Leben'." The Latin translation may have encourged this. Pirot
(1949:119) similarly translates the Latin "qui accepit verba vitae dare nobis" as: "qui recut des paroles de
vie pour vous les transmettre." In English "words of life" is not an accurate translation of the Greek. The
participial use of Ccovxa, an action word and not a noun (cf. C^fjC/ e.g. 1 John 1:1TCEQLTOU Aoyou %f\c,
Ccofjc), suggests that an inherent force of life is intended, either because God uses them to make men alive
or to put them on the way to life.
264 Johnson (1992:130) points out that: "the phrase 'living words' (or 'oracles — logia) does not occur in the
LXX, but the connection between the Law and life is constantly drawn (e.g., Deut 4:1, 33, 5:26; 16:20;
30:15; 32:45; also LXXPs 118:25,50, 154)." DeVilliers (1977:151) suggests aconnection with Deut 32:
"Moontlik verwys Stefanus hiermee na Deut. 32:47, waar van die wet gese word: "Want dit is geen
vergeefse woord vir julle nie, maar dit is julle lewe; en deur hierdie woorde sal julle die dae verleng in die
land waarheen julle deur die Jordaan trek om dit in besit te neem", vgl. ook Lev. 18:5, Eseg. 20:11,13,21;
Matt. 19:17; Rom. 7:10,12,14; 10:5; Gal. 3:12. Hierdeur word ook Stefanus se agting vir die wet aangedui
en word die aanklag van die Jode verwerp. Hierdie lewende woorde van die wet is 'n tipe en
voorafskaduwing van die evangelie, vgl. Joh.6:63,68; 12:50; Fil.2:16; Hebr. 4:12; 1 Petr. 1:23; 1 Joh. 1:1."
Schille (1985:183) agrees: ""Lebendige Worte" ist eine Wendung nach Deut. 32:47 (wer das Gesetz halt,
hat ein langes Leben vor sich)."
265 Acts 7:38 reflects a similar appreciation as found in the Greek version of Psalm 119:105 (LXX 118:105):
vouv Auxvoc TOIC 7Toa£v \xov 6 Aoyoc oov Kai. cjxoc Talc TQL[3OLC; LAOU.
133
CHAPTER 8: ROMANS 3:2 - THE PRIVILEGE OF THE
JEWS:
ENTRUSTED WITH THE ORACLES OF GOD
OUTLINE OF CHAPTER
8.1 Introduction
8.2 Wider textual context within the Epistle to the Romans
8.3 Immediate textual context: Romans 2:253:4
8.3.1 Introduction
8.3.2 The Greek text of Romans 2:253:4
8.3.3 Analyses of Romans 2:253:4
8.3.3.1 An English translation (New International Version)
8.3.3.2 Grammar
8.3.3.3 Interpretation Romans 2:253:4
8.4 Romans 3:2: xa Aoyia xov GEOU
8.4.1 Greek text of Romans 3:2
8.4.1.1 Text Critical considerations
8.4.2 Exegesis of Romans 3:2 as context of xa A6ywL xov deov
8.4.3 Philological conclusion about xa Aoyia xov Qeov
135
135
136
136
136
137
137
137
140
141
141
141
141
145
8.1 Introduction
Paul's Epistle to the Romans could be called the concise systematic theology of Apostolic
Christianity. It treats a diversity of doctrinal subjects. It is in this letter that the apostle makes
a core statement about the position of the Jewish people. The New Revised Standard version
(NRSV) renders it as follows: "Then what advantage has the Jew? Or what is the value of
circumcision? Much, in every way. For in the first place the Jews were entrusted with the
oracles of God," (TL OVV TO UEQIOOOV xov IouSaiou f\ xtg f) W^EAEUX xfjg 7T£QLTO|afjg;
TCOAU Korea raxvxa XQOTCOV TCQWXOV f^£v yaq oxi £7uax£u6r)crav xa Aayia xou QEOV).
The purpose of this chapter is to establish whether "oracles of God" is an accurate translation
within the context of Romans 3:2, and to define the meaning of xa Aoyia xou QEOV in the
Epistle to the Romans. This chapter will argue that Aoyux in Romans 3:2 does not refer to
mere words, but should inherently be regarded as divine communication. To establish this,
first the wider context of this verse will be taken into account (8.2). Then the research camera
will zoom in to the immediate textual context, Romans 2:253:4 (8.3). After establishing this
wider and narrower textual context, Romans 3:2 will be considered as the immediate textual
context of Aoyia xov QEOV.
This process enables a careful philological conclusion about the meaning of AoyLa in
Romans 3:2.
8.2 Wider textual context within the Epistle to the Romans
Paul's letter to the Romans is well known for its doctrinal treatments like salvation through
faith in Christ for Gentile and Jew (chapters 14), the Christian's sinproblem and a new life
Chapter 8 Rom 3:2 Entrusted with oracles
through the Holy Spirit (chapters 58), Israel and election (chapters 911), followed by
practical spiritual themes (chapters 1215) and a series of greetings (chapter 16).
Romans 3:2 finds itself within the narrower textual context of Paul's theme of salvation for
Gentile and Jew through the Gospel of Jesus Christ, the Messiah with the name "JHWH
saves" (Joshua).
Paul argued that God has a case against the godlessness and wickedness of Gentiles and Jews
alike. Both are sinners and stand condemned (2:9, 3:9), either before God as their Creator by
their conscience (2:12) or before the God of the covenant by his law (2:2124). It is in the
midst of this debate that the passage of Romans 2:253:2 functions. It continues the theme that
despite the law the Jews still sin to such an extent that the name of God is blasphemed among
the Gentiles (2:24).
Romans 3:319 shows that lack of trust in God's words and disobedience on the part of the
Jews or Gentiles does render God's standards useless (3:34). On the contrary, man becomes
conscious of his sin and of God's truth. This he is not able to fix himself, trying in vain to
make up for failings by good deeds. He can however, be put right with God in a different
way, through faith in God's grace and redemption that became available through Jesus Christ
3:2126).
8.3 Immediate textual context: Romans 2:25-3:4
8.3.1 Introduction
The textual context of Romans 3:2 is Romans 2:253:4, which deals with the theme of the
possible advantages of Jewry and circumcision. In the preceding verses, 2:1724, Paul has
questioned the integrity of Jews who preach God's Law, but fail to obey it themselves. After
this integrity issue, Paul proceeds to deal with the principle matter of the value of being a Jew
in 2:2529.266 What is the difference? What is it that makes them special? This constitutes the
preceding question what advantage there is in being a Jew, followed by its answer in 3:2.267
Although verse three starts a new series of questions and marks the beginning of another
theme, that of God's righteousness compared to human sinfulness, leading up to Paul's
solution of righteousness through faith (3:2126), 3:34 seems to connect the two themes by
reflecting on the truth character of God's oracles. For that reason, 3:34 are included in the
immediate context of Romans 3:2 as well.
8.3.2 The Greek text of Romans 2:25-3:4
7T£Qixo|af] |aev y d o dxjjeAel eav v6|aov uQdoor\c, eav 6e 7iaoa|3axr|g v6|uou \]c, r\
7T£Qixo|iir| aou aKQo|3uaxia yeyovev 26 eav ouv r| dKQo|3uaxia xd 6LKaLa)|aaxa xou
v6|aou (jjuAdaarj ouxr| dKQo(3uaxia auxou elg 7i£Qi.xo|iif|v Aoyi.o"0r|O"£xaL27KaLKQiv£L
f\ EK cjjuaecog aKQo|3uaxia xov vojaov xeAouaa ok xov bia ~YQ&\I\MXTOC, Kai 7i£QLxo|af]g
7iaQa|3dxr|v v6|aou 28 ou y a p 6 ev xqj (jjavepcp 'Iou&alog eaxLV ou6e r| ev xcp cj)av£Q(p
ev aaQKi 7i£QiTO|Lir| 29dAA' 6 EV xcp KQUTIXCP 'Ioubaiog Kai 7i£Qixo|af| Kaobiac; EV
25
266 It is important to realise that Paul is in a dialogue with his readers in this passage. Stuhlmacher (1989:49)
confirms this: "Die Struktur des Textes ist folgende: in V. 1+2 antwortet Paulus auf die sic him AnschluB an
2,2529 stellende Frage, ob die Vorzugstellung des Juden gegeniiber dem Heiden nunmehr ganzlich
hinfallig geworden sei. Daran schlieflen sich in V.34 und V.58 zwei rhetorische Dialoge an. In beiden
geht es um die treue und Gerechtigkeit Gottes."
267 As Rom 8:12 are inseparable from Rom 7:2529, the popular division of taking Romans 3:18 as an entity
is very unhelpful. For an overview of the literature that advocates Rom 3:18, see Haacker (1999:74).
136
Chapter 8 Rom 3:2 entrusted with oracles
nvev[iaxi ov yod|a|aaxi oi5 6 enaivoc, OUK E£, dvOpomcov dAA' EK XOV deov
TO 71E.QLOOOV XOU 'lovbcilOV
f\ TIC, f\ d)(p£AeWL Tf\C, TTEQLXOfafjg
2
3:1
xi OI5V
7TOAlJ KCLTO. 7 l d v x a
ydp oxi imoTEvdr\oav xd Aoyia xou 6EO0 3 xiydo el
r|7uaxr)adv xiveg juf] rj d m a x i a auxcov xf]v maxiv xou 6EOU Kaxaoyr|0"£i *\xr\
yevoixo yiveaGco 6e 6 Qeoc, dArjGrjg 7idg 5e dvGpamog \[>£i3o"xr|g KaGcbg yEyQcmxai
oncog dv &iKaico8r|g ev xolg Aoyoig aou KaL VLKr|a£Lg iv xco KQIVEOQCLI ae.
TQO7TOVTCQCOXOV[ikv
8.3.3 Analyses of Romans 2:25-3:4
8.3.3.1 An English translation (New International Version)
This section gives a translation of the Greek. For this purpose the New International Version
has been selected, especially because this translation does not render Aoy ux as "oracles." I
wish to argue my case on the basis of the Greek philology and prefer not to use a version that
might prejudice the reader in its favour. Otherwise the NIV is a happy medium between
readability and source language orientated translation. It provides ready access to the text,
while the Greek original is still recognisable. It is also based on the same Greek text critical
edition that is used for this research.
Circumcision has value if you observe the law,
but if you break the law, you have become as though you had not been
circumcised.
26
If those who are not circumcised keep the law's requirements,
will they not be regarded as though they were circumcised?
7
The one who is not circumcised physically and yet obeys the law
will condemn you who, even though you have the written code and circumcision, are a
lawbreaker.
28
A man is not a Jew
if he is only one outwardly, nor is circumcision merely outward and physical.
29
No, a man is a Jew if he is one inwardly;
and circumcision is circumcision of the heart, by the Spirit, not by the written code.268
Such a man's praise is not from men, but from God.
T.I
' What advantage, then, is there in being a Jew, or what value is there in circumcision?
2
Much in every way!
First of all, they have been entrusted with the very words of God.
3
What if some did not have faith? Will their lack of faith nullify God's faithfulness?
4
Not at all! Let God be true, and every man a liar.
As it is written: "So that you may be proved right when you speak
and prevail when you judge."
8.3.3.2 Grammar
Romans 2:253:4 is important as the wider context of Romans 3:2. To fully appreciate and
understand Romans 2:253:4, this section deals with grammatical issues. These issues do not
necessarily relate to the argument about oracles as such, but are important to define the
268 The NIV translates: "circumcision is circumcision of the heart, by the Spirit, not by the written code." This
accurately reflects an interpretation of ev rcveuficm ou YQtt|^|^aTi that takes the preposition ev
instrumentally. Byrne (1996:106) argues that it could be taken locally as well, in the sense of "where the
Spirit and not the letter is the prevailing influence." His understanding is unlikely, as 2:29 speaks about an
action (rceQiTOfir)) and the terrain is already implied by KaQ&iac;. In other words, the person's heart is the
locality where the action of circumcision takes place. It is not the outwards appearance, the flesh that needs
circumcision, but the inner man. The Law is satisfied with the first, but the Spirit requires the second.
137
Chapter 8 Rom 3:2 Entrusted with oracles
context of Romans 3:2. The main objective of this section is to enable a careful interpretation
of the textual context, and, subsequently, the function that 3:2 has in this.
2:26: In 2:26 a construction adsensum presents itself to the reader. The concrete 7i£QiTOur| is
used as an abstract to describe those of the circumcision, in other words, the Jews (cf. Blass,
Debrunner, Rehkopf 1990:231232). In AoYLO"9f]cr£Tai one has an example of the passive
form of a transitive deponent, literally translated as "he shall be reckoned/considered/counted"
(Zerwick & Grosvenor 1988:463). Or as a deponent: "He shall count." The direct object
(Geddes & Grosset 2005:206) of this transitive verb is 7i£QiTOur|: r| dKQo|3uo"Tia auxou £lg
7T£Qirouf]v AoYLcr6r|cr£Tai. This conveys that God is primarily interested in obedience to his
Word.
2:27: The preposition bux is used with a genitive of circumstance (cf. Blass, Debrunner,
Rehkopf 1990:180181), implying 'notwithstanding'. Zerwick & Grosvenor (1988:463): "You
who with (or for) all your written code and circumcision are..."
2:28: Contrary to elg cjjaveoov (into the open), ev xcp cjjaveoqj usually comes with the
article (cf. Blass, Debrunner, Rehkopf 1990:216). Observe the contrast and parallelism with
£v TCjj KQU7ITCO in 2:29 (cf. Blass, Debrunner, Rehkopf 1990:216). It is not 6 ev xcp cj)av£Qco
lou&alog but 6 ev xcp KQU7TT6J Iou&aloc;, who meets God's requirements.
3:1: Blass, Debrunner, Rehkopf (1990:19,20,89) call attention to r| oocpzAEia as an abstract
noun, derived from an adjective, in this case obedience. The construction r| COCJJEAEUX xr]g
7i£QLTOufjg is one of metonymy, an abstraction pro concreto (cf. Muskens 1984:71). In other
words, Paul does not speak about the benefit of physical circumcision but of the Jewish
people, women and children included. This indicates a context of theological and not of
ritualistic argument.
3:1: The verb ecmv which is implied in TL OUV, is absent in the rhetoric question (cf. Blass,
Debrunner, Rehkopf 1990:427) that starts 3:1. What advantage, then, is there in being a Jew?
This absence of ecmv is not only customary in Semitic languages, but also in ancient Greek
and IndoGermanic (cf. Blass, Debrunner, Rehkopf 1990:104). This rhetorical question is an
important structural marker of the textual context of 3:2, which contains the answer.
3:1: The beginning of the verse, TL OUV TO mqiooav TOU lou&aiou, is an example of a
collective singular, 'the Jew' representing Jews in general (cf. Blass, Debrunner, Rehkopf
1990:115). This is why the author of Romans continues with £moT£u8r|crav (3:2, aorist
passive plural, to entrust someone with, cf. Zerwick & Grosvenor 1988:464) without further
announcement. It could be argued that the passive verb £7UO"T£u8r|crav is an intransitive
verb, but with the TOU IOU&CUOU of 3:1 showing that "the Jews" are the indirect personal
object (cf. Blass, Debrunner, Rehkopf 1990:259), who had been entrusted with xa Aoyia TOU
GEOU (accusative of object). Paul conveys the idea that the Jews as God's covenant people
had received the privilege of being entrusted with the oracles of God.
138
Chapter 8 Rom 3:2 entrusted with oracles
3:4: Paul answers his rhetorical question "Will their lack of faith nullify God's
faithfulness?"269 with the exclamation (Muskens 1984:71) [ir\ yevoLXO, an aorist in optative
mode, expressing a strong wish or desire, in this case a negative one: "Far be it," or "Never!"
(Zerwick & Grosvenor 1988: xxiiixxiv, 464, see also Blass, Debrunner, Rehkopf 1990:72
and Newman & Nida 1973:52.)270 By means of this construction Paul emphatically denies
that human actions can thwart God's purposes.
3:4: The reason for the emphatic denial (\JLT\ yevoixo) lies in Paul's concept of truth. By
yiveoQco be 6 0£og dAr]0r|g (pr. Imperative 3rd sing.), Paul charges his own mind and that
of his readers with thinking about God in the right way.271
3:4: Romans 3:4 is a quote from Psalm 50:6 (LXX).272 The quote still bears the Attic features
of the oncoc, dv construction. This final clause often looses dv in later Greek (Blass,
Debrunner, Rehkopf 1990:298300). By using this construction Paul sets forth a standard of
truth (yiveoQco be 6 0£og dAr]0r]g ) that is to be confirmed in real life (oncoc, dv
bacaicoQf]c, ev xolg Aoycng oov KaL VIKX\O£IC, ev xw KQiveoQai OE). The oncoc, dv
construction emphasizes the relationship of God's truth and human life, in particular the life of
the believer.
3:4: This passage concludes with oncoc, dv b\ycaicoQ\\c, ev zoic, A6yoi.g oov KaL vacqoeic,
ev xw KQiveoQai oe. Whether KaL should be read as consecutive, as Blass, Debrunner,
Rehkopf (1990:367370) propose, is debatable. Perhaps, taking into account its Hebrew
original, it is more likely that this is an example of parallelism, or otherwise prolepsis
(Muskens 1984:72). Together these expressions reinforce the main idea that Paul conveys:
God's truth shall be confirmed.
3:4: The phrase £V TOO KQLV£cr0ai oe is a nominalised infinitive substantive in the dative
case because of the preposition £v (Blass, Debrunner, Rehkopf 1990:333334).273 In the way
God judges, he will prove to be right.
269 It is generally accepted that Paul was writing in the style of diatribe (cf. Legasse 2002:112; Lohse
2003:116), "in which opposing arguments are raised as questions and then answered"(Mounce 1995:103).
Others prefer to speak about a dialogical mode of argument or about objections that arose from within. It
could be argued, however, that even an internal dialogue, where Paul foreshadowed objections on his
readers' behalf, should be classified as a diatribe of some sort.
270 The use of |ar| yevoixo reflects an emphatic denial: "Nee, stellig nie" (Jonker 1967:55); '"Not on your life'
or 'Not in a thousand years' gives something of the flavour" (Ziesler 1989:97); "Het spreken van Paulus in
Rome met de Joden, waarvan Handelingen 28 ons verhaalt, heeft duidelijk de vorm van een disputatie. In
het algemeen zullen vragen en tegenwerpingen gebruikelijk zijn geweest voor het optreden van Paulus in
de synagoge, een exploderend antwoord als 'volstrekt niet' (in 3:3; 6:1; 6:15, enz.) schijnt hem voor in de
mond te liggen; even zeer een uitdagend vragen als 'of weet gij niet, dat...' (6:3 en 6:16)" (Lekkerkerker
1962:116).
271 Mounce (1995:104) correctly points out that yivioQa) be 6 9eoc dAr|9i]C requires a response of the
reader: "Let God be recognised as true."
272 Psalm 50 (LXX) is Psalm 51 in the Hebrew Bible. Harrison (1993:36) rightly connects this psalm with the
life of David: "One of the best men in Israel's history, declared to be the man after God's own heart, proved
a disappointment. After being chastened for his sin and refusal to confess it for a long period, David was
ready to admit that God was in the right and he was in the wrong." Paul makes a general application to the
condition of mankind.
273 The use of ev xcp in temporal sense with accusative and infinitive is translated as "when" (Zerwick &
Grosvenor 1988:464).
139
Chapter 8 Rom 3:2 Entrusted with oracles
8.3.3.3 Interpretation Romans 2:25-3:4
Romans 2:2528 deals with the sign of the covenant between God and the children of
Abraham. Religious integrity is a major issue here.274 Paul appreciates circumcision, but what
really counts is obedience to God (2:2526).275 Those who obey without being circumcised
are better than the circumcised Jew who transgresses (2:27).276 God is not a respecter of
persons (Jonker 1967:54). Being a real Jew to Paul is a matter of heart and behaviour,277 not
of religious membership (2:2829). This changed attitude towards God and his views is
brought about by the Spirit,278 not by mere letters of a dead code of rules (2:29). In Paul's eyes
obedience to the Law should not be motivated by the socioreligious structure and personal
advancement. On the contrary, religion is all about conforming oneself to Gods views in a
personal covenant relationship, not necessarily about one's image in the sight of religious
people (2:29). It is in this immediate context that Paul asks the rhetorical question about the
possible advantage of the Jew, or the benefits of being in that covenant signified by
circumcision (cf. Schmithals 1988:105). He provides the firm answer: "Much in every way!"
(3:2). Paul explains that this is mainly, or foremost, because the Jews have been entrusted
274 Rom 2:2528 also deals with the integrity of the Jews as they relate to the God of the covenant and to one
another. "In the last paragraph of chap.2 Paul summarized what it meant to be a real Jew and what kind of
circumcision was considered authentic. People were not real Jews if their Jewishness was no more than
outward appearance," saysMounce (1995:102). Paul finds himself in line with both Moses and the prophets
when he calls attention to the importance of a'circumcised' heart (Lev 26:41; Deut 10:16; Jer4:4; Ezek
44:9).
275 God's response to the Jews shall not be based on their outward appearance, but on their behaviour. "Die sin
van hierdie hele gedeelte is om die Jood the laat verstaan dat hy nie anders as die heidene geoordeel sal
word, net omdat hy 'n Jood is en die teken van die besnydenis dra nie" (Jonker 1967:105).
276 The nineteenth century bishop John William Colenso, whose Commentary on Romans was reissued in
2003, draws a parallel between circumcision and Christian baptism (2003:68), leading to the following
observation (2003:6970): "All his language here again may be well applied to those unfaithful Christians,
who bring dishonour on the Name of God among the heathen in the present day, and whom the heathen
himself, though unbaptised, and ignorant of the name of Christ and the letter of Christianity, yet keeping
the law of truth and right; according to his light, shall one day judge. For instance, it might be asked, 'If you
say the heathen may be saved without the knowledge of the Gospel, what advantage then, hath the
Christian, or what profit is there in Christian Baptism?' And a similar answer might be given: Much, in
every way: in the very first place, because to them are entrusted the Holy Scriptures, the books of the New
Testament as well as the Old?' And to this we might go on to add, 'To them are given the means of grace,
and the hope of glory.'" Colenso's book (St. Paul's Epistle to the Romans) was first published in 1861 as a
thought provoking commentary from a missionary point of view. Most ironically it denied the final
authority of these oracles of God. Cf. Hanekom (1951:263270).
277 According to Paul it is not the exterior that counts with God. "Elles ne sont pas faites pour ceux qui ne sont
des Juifs et des circoncis que dune maniere exterieure, mais pour ceux qui le sont « e n esprit»," agrees
Viard (1975:86).
278 The instrumental use of the Spirit in this passage brings into mind Ezek 36:26; Joel 2:28 and Acts 2:16. It is
a "garantie par le don dun «esprit nouveau», envoye par Dieu luimeme" (Viard 1975:86). This Old
Testament background suggests divine interference and makes it unlikely that ev 7rveu|aaTL should reflect
a mere contrast between the spiritual and mechanical. In Rom 7:6 and Col 2:11, which provide a similar
context, the work of God himself is implied as well (Cf. Mounce 1995:102).
279 It was in a special covenant relationship that God entrusted his words to people. "Aan Israel alleen het God
Sy besondere woorde toevertrou. God het Israel vertrou met Sy Woord. Daarom kan God ook met reg
aanspraak maak op die trou van Israel teenoor Sy Woord," according to Jonker (1967:55).
280 The grandeur, superiority and excellence of the Jews did not consist in something they had to offer, but in
something that God entrusted to them. Pirot (1948:51): "Les prophetes et tous les ecrivains sacres ont dan
l'A.T. celebre la grandeur, l'excellence d'Israel et sa superiorite (TO negioobv) sur tous les autres peoples
de la terre
Mais Paul venait de dire de celleci qu'elle n'etait utile que si l'on observait la Loi... Telle
est done la grandeur des Juifs. Dieu leur a confie son message, son Evangile." In other words, this was not a
matter of racial arrogance but of religious privilege.
140
Chapter 8 Rom 3:2 entrusted with oracles
with the very words, or oracles, of God. It is those that reflect God's faithfulness and truth
(3:34) in what he communicates and asserts (frixaicoGfjc; ev xoic; Aoyoic; aou). 281
8.4 Romans 3:2: xd Aoyia xov deov
8.4.1 Greek text of Romans 3:2
noAv Kaxd 7idvxa XQOTCOVTCQCOXOV\ikv y d o oxi ETaoxEvQr\oav xd Aoyia xoO Qeov
8.4.1.1 Text Critical considerations
This verse is well attested to by Eastern and Western traditions. A handful of manuscripts do
not read ydQ (Nestle & Aland 1988:413), but even without this the causative sense is
preserved by the \iev oxi construction, making this difference rather trivial.
8.4.2 Exegesis of Romans 3:2 as context of xd Aoyia xov Qeoi)
The emphatic response noAi) Kaxd 7idvxa XQOTCOV (much, indeed in every way) to his own
rhetorical question shows how Paul values oxi iniOTE\)Qr]oav xd Aoyia xou Geou.282 It is
important to note that this is not so much a quality of the Jews, but a grace of God.283
Dunn (1988:130) translates: "In the first place, they were entrusted with the oracles of God."
As Paul usesTCQCOXOVwithout any follow up, he probably did not intend to useTCQCOXOVas an
indicator of a sequence (like e.g. Bette & Van den Brink & Van der Jagt 1995:75; Zeller
1985:77), but of importance.284 To imply that Paul continues the sequence in Romans 9:45
(e.g. Lekkerkerker 1962:117, Newman & Nida 1973:52)285 seems a little far fetched.
Consequently a translation like: "The main thing is, they were entrusted with the oracles of
281 God's justice is based on truth and not on changing preferences or majority opinions. Cf. Zeller (1985:78):
"Aufgrund seiner Wahrhaftigkeit behalt Gott recht. Veilleicht ist bei den » W o r t e n « an die Gottessprilche
von V.2 zu denken. Gerade weil Gott sie nicht zuriicknimmt, setzt er sich im Gericht mit ihnen durch."
God's words will prove right.
282 Paul's response to the rhetorical question about the privilege of the Jews is TtoAu Kaxa Ttdvxa TQOTIOV
(much, indeed in every way). When Paul defines this, he mentions only one thing, oxi inioT£v8r\oav xa
\6yux xou 8eou. This shows how much he values the fact that the Jews had been entrusted with the
oracles of God. Jonker (1967:54) is completely rigth in saying: "As hy egter oor die alle opsigte moet
uitbrei, noem hy slegs een ding: dat die woorde van God aan hulle toevertrou is."
283 Paul does not esteem the Jews from a racial perspective, but uses the grace of God as measure for his
appreciation. The very fact that the Jews had been entrusted xa Aoyia xou 8eou was evidence of this
grace. De Boor (1962:85) puts it well: "Das 'Besondere des Juden' liegt nicht in seinen eigenen Qualitaten
oder Leistungen, wie er das gerne mochte und leidenschaftlich zu verteidigen sucht. Es Heft in dem, was
Gott ihm zuvertraut hat. Dieses 'Anvertrautbekommen' gottlicher Gaben hat Paulus selbst fur sein eigenes
Leben als unerhorte Auszeichnung betrachtet: 1 Kor 9,17; Gal 2,7; 1 Th 2,4; 1 Tim 1,11." Nygren
(1951:s.n.) agrees: "Auf Grand dessen, was er vorher gesagthat, konnte es naheliegen, zu glauben, daB
seine Antwort lauten wiirde: gar nichts. Es lag ihm ja daran, dem Juden alien Ruhm zu nehmen und ihn mit
dem Heiden auf dieselbe Stufe zu stellen. Start dessen antwortet Paulus: 'Fuhrwar, sehr viel.' Der Vorzug
des Juden hangt namlich nicht an dem, was er selbst ist oder tut, dondern an dem, was Gott mit ihm getan
hat."
284 Paul uses TCQCOXOV as an indicator of importance. De Boor (1962:8485) correctly observes: "Das folgende
'zuerst einmal' will nicht eine Aufzahlung beginnen, sondern heiBt: 'vor allem doch schon einmal dies'."
Schmithals (1988:105) explains this in greater detail: "Das 'zuerst' in V.2 hat man deshalb mit 'vor
allem'oder 'in der erste Linie'(wie in > l,8.16;2,9f.; vgl. Auch 1 Kor 11,18; Mt 6,33) wiederzugeben; denn
man kann nicht annehmen, daB Paulus bei dem sorgfaltig formulierten Abschnitt V.l8 ein 'zweitens',
'drittens' usw. (etwa im Sinne von > 9,4f.) vergessen hat."
285 Viard (1975:88) points out that Rom 9:4 is set in "un autre contexte". Paul is not simply continuing the
advantages of Jewry where he left of in chapter three. In Romans 9 he engages in a new theme, his great
sorrow for unrepentant Jews who received so much from God, but were still disobedient.
141
Chapter 8 Rom 3:2 Entrusted with oracles
God," would convey Paul's intent very well. There is a similar use of TIQCOXOV in Romans
l:8.Z0DThe mere fact that the expected sequence is not continued here, but left at the priority
matter of the Jews being entrusted with the oracles of God, reinforces its importance. Boice
(1991:273) succinctly writes: "It was the possession of these logia, or oracles, that constituted
the chief advantage of a person's having been born a Jew." This shows on the one hand that
his is not a racial privilege. On the other hand, oracles entrusted also imply a greater authority
to which any Jew is subjected.287
"Entrusted," is a fair translation of ETiLaxEuGriaav,288 as it conveys that God thought the
Jews worthy to receive something precious (cf. Newman & Nida 1973:52). Indirectly, it
also seems to imply a reception on a faith level.290
286 Rom 1:8 confirms that Paul does not necessarily use TIQCOXOV as an indicator of a sequence (like e.g. Bette
& Van den Brink & Van der Jagt 1995:75; Zeller 1985:77). Lekkerkerker (1962:117) correctly observes
that Paul shows that he uses TIQCOXOV as a mere indicator of importance: "Het in de eersteplaats wordt
evenmin als in 1:8 gevolgd door een tweede of een derde; de apostel blijkt ook hier abrupt te zijn in zijn
stijl, zelfs zijn gedachtengang vertoont soms de structuur van een anakoloet."
287 When God entrusted the Jews with his oracles, he also placed them under the authority of his Word.
Lekkerkerker (1962:118) is correct in stating: "Maar tegelijkertijd is duidelijk, dat zijn voorrecht niet
bestaat in een religieuze kwaliteit, zijn vroomheid of wetsgetrouwheid, maar in een Woord dat soeverein
boven hem staat en nooit in de beschikking van zijn handen overgaat."
288 To fully appreciate the meaning of imox£v9r\oav it is important to realise the central role of faith and
trust. The believer in God is, reciprocally, entrusted with xa Aoyia xou OEOU and put in a position of
responsibility. Bette & Van den Brink & Van der Jagt (1995:75) correctly observe: "Opmerkelijk is het
gebruik (woordspeling) van woorden die aanpisteuo ('geloven, vertrouwen'; lijdende vorm: 'toevertrouwd
worden'vs.2) verwant zijn, nl. Epistesan (zij zijn ontrouw, ongelovig geweest), apistia (ontrouw, ongeloof)
enpistis ('geloof, trouw')."
289 Entrusted with xa Aoyia xou OeoO implies that one is put in a position of responsibility. Byrne (1996:108)
goes as far as to state that this "lends the sense of something committed for safe, faithful keeping perhaps
also the hint that the Jews were to hold them in trust so that others (the Gentiles!) might in due course
benefit from them as well." Haacker (1999:76) moves along these lines as well: "die empfangene
Offenbarung ( » d i e Worte Gottes«) begriindet einen Auftrag fur die Zukunft (treue Bewahrung des
Anvertrauten." Haacker calls Bauer & Aland (1988:1332) in to support this view, but they do not do so
necessarily. All Bauer & Aland give is the translation "etw. anvertraut erhalten, mit etw. betraut werden."
Mounce (1995:104), however, shares the same, almost lyrical sentiment with Byrne and Haacker: "the
Jewish nation was to be the guardian of all that God had revealed through his spokesmen. Of all the nations
on earth God had chosen the Jews to be the custodians of his redemptive plan for the human race." Cf.
Lekkerkerder (1962:117): "De Godssprake is toevertrouwd, als een kostbaarheid die Israel te beheren heeft,
een geschenk dat het doorgeven moet." Although an interesting view, one really would have expected
cpuAdaaco, cf. 1 Tim 6:20, if the apostle wished to convey the idea of keeping in trust leading up to some
future event. By using £Tnaxeu9r]aav it seems that Paul emphasizes the beauty of the entrusted and the
responsibility of care that goes with it. (The worthiness of receiving is less likely in this context where it
has been stated that all are being considered sinners.) In other words, £mo"X£u9r]0"av denotes
responsibility for a precious object, rather than a charge of safekeeping for the future benefit of Jews and
Gentiles. The latter may well be theologically true otherwise, but is not necessarily implied in or
emphasized by £Tuo"X£U0r]O"av.
290 Origen, Commentarii in epistulam adRomanos (I.1XII.21) (in catenis), wrote: xo Tuax£u9f]vaL xa Aoyia
xou 8eou OUK EV xcjj (3i|3Aia Kai yQd(a(aaxa Tiiax£u9f]vai xaQaKxriQiCExai, dAA' EV xcjj xov EV
auxolg vouv lcai xa £va7ioK£L(^£va [ivaxr\QWi yivcooKEaBai.. Kaxd yaQ xov vy\f\ Aoyov 6 ocjx)
vor|£L xd aTio xou ibiov xo^axo ETU 5E x£iA£L CJJOQEEI £TtLyvco(^ouvr]v. xoiouxog fjv Mcouafjg Kai
oi TtQod^fjxai, 'Iou&aToi ovxeg Kai TtiaxeuOevxeg xd Aoyia xou Beou, Kai EL xig naQ' auxolg
xouxoig TiaQa7iAr|aio<; (Migne 2006:56). Bray (1998:81) gives a translation of this passage: "Note
moreover that Paul says that the oracles of God were entrusted to the Jews, not merely the letter of the text.
So it is possible for us to understand that those who read but do not understand, as well as those who read
but do not believe, have had only the letter entrusted to them, of which the apostle says: 'The letter kills' (2
142
Chapter 8 Rom 3:2 entrusted with oracles
Paul first restricted the usefulness (using the verb cbcjjeAel) of circumcision to the extent that
Jews actually obey the Law. He now takes the debate to a higher level, to that of revelation.
Here it is no longer the Law, as a mere set of rules that one can break or obey. Paul brings his
readers to the level of personal spiritual relationship in which God's revelation is a key factor
and the Law merely a consequence. For this reason oracles of God, xa Aoyia TOU Geou, is
likely to refer to the Words of God that the Jews received through Moses and the Prophets,
"les oracles divins communiques par Mo'ise ou les prophetes" (Legasse 2002:213).291 These
"oracles of God" might in principle include the words spoken through his Jewish Messiah,292
whose mission was restricted to the house of Israel (cf. Matt 10:6; 15:24). Some make it even
Cor 3:6) but the oracles of God are entrusted to those who understand and believe what Moses wrote and
who believe in Christ, as the Lord said: "If you believed Moses you would believe me, for he wrote of me."
291 The ia Aoyux TOU Geou is nothing less than divine communication, which used Moses and the Prophets as
intermediaries. This revelation was considered oracular. Boice (1991:276) takes this point well: "The term
(logia) occurs in three other passages (Acts 7:38, Heb 5:12, and 1 Peter 4:11), and in each case the word
indicates that the Old Testament Scriptures, to which these New Testament verses refer, were regarded by
the New Testament authors as "oracular". De Boor (1962:85) emphasizes their continuing relevance:
"Achten wir auf die Formulierung! Paulus nennt nicht mit einer gewissen dogmatischen Starrheit, in die wir
hineingekommen sind, 'das Wort Gottes,' sondern sieht noch ganz lebendig die Fulle der 'Gottesspriiche,'
die durch Mose und durch die Propheten an Israel ergangen sind." Dunn (1988:130131) agrees that "Paul
means the utterances of God, given through Moses and the prophets (he makes no closer specification) and
now constituting the holy scriptures (1:2). This usage is already established in the LXX (Deut 33:9; Isa
5:24; Psss 12:6 [LXX 11:7]; 18:30 [LXX 17:31]; 107 [LXX 106]:11; 119 [LXX 118]: 11, 25 (S), 38, etc.;
Philo, Praem.l; Vit. Cont.25; Josephus, war 6.311; Heb 5:12)." Dunn also connects Num 24:4,16 with Acts
7:38 and 1 Peter 4:11 in this context of "inspired utterance." These ra Aoyia TOU Geou are a revelatory
unit, as the oracles are the collected utterances of God that were entrusted to Israel. For this reason
Fitzmyer (1993:326) is right when he says: "Rather, it has to be taken in the broad sense of the whole of the
Old Testament in which the revelation of God's will is set forth."
Others feel one should take the expression beyond the Old Testament. Lekkerkerker (1962:118) states: "het
is echter juister te denken aan het geheel van de Godsopenbaring die tot de mens komt en die een Gods
'sprake' is, zoals God bovenal 'gesproken' heeft in Jezus Christus." Although Newman & Nida (1973:52)
agree with Lekkerkerker in their translation "his message", their subsequent comments show that they in
fact reject this view: "There is some question regarding the exact limitations to be placed on the meaning of
his message (RSV, NEB 'the oracles of god'; Goodspeed 'the utterances of God'; Phillips 'God's
messages'; JB 'God's message'; Moffatt 'the scriptures of God'). Some take this to be a reference to the
entire Old Testament, while others limit it either to special divine revelations as on Mount Sinai or to the
promises of God in the Old Testament. However, in light of the parallel passage in 9:4, it would seem best
to take it in the larger sense of the entire Old Testament." Although Lekkerkerder's view may be
theologically true, and inspired by other messages in the New Testament, it probably was not what Paul had
in mind in his Epistle to the Romans. He uses the aorist £7uaT£u6r]CTav to describe how the Jews were
entrusted with the Aoyux TOU Geou. When Paul continues to speak about God's revelation of righteousness
in Jesus Christ, he uses an emphatic "now" (Rom 3:21: VUVL be X^QLQ VOUOU SiKaiocruvr] Geou
7re(j)aveQC0TaL uaoTUQou|aevr| imo TOU v6|aou Kal TCOV Ttoocf)r|Tcov). Also note that Paul states that
the Law and the Prophets testify about this. For that reason TO. Aoyux TOU Geou should not be limited to
special divine revelations as on Mount Sinai or to the promises of God in the Old Testament. Bette & Van
den Brink & Van der Jagt (1995:75) support this view from a slightly different angle: "In de praktijk gaat
het daarbij niet alleen om de woorden van de wet, maar ook om de profeten en geschriften." Zeller
(1985:78) agrees: "Das ein wenig gestelzte Wort »Gottesspriiche« umfaflt sowohl die Verheiflungen des
AT, mit denen Gott seinen Treue engagiert, wie auch die Weisungen des Gesetzes (vgl. Apg 7,38), die die
Treue der Israeliten beanspruchen."
292 Apostolic Christianity saw Jesus Christ as the climax of God's revelation, his living Word incarnate. Cf.
Heb 1:12:7toAuLieQCoi; Kai 7IOAUTQ6TICOQ TUXACU 6 Geog AaAfjaag TOIQ naxQaoiv ev TOIQ
7iQO(J)f|Tai.Q en' eax«Tou TCOV r||a£Qcov TOUTCOV eAdArpev T)LUV ev ulqj 6v eGnicev KAnoovouov
7idvxcov 5i' ou icai. e7ioir|aev TOUQ cdibvaq.. (NRSV: Long ago God spoke to our ancestors in many and
various ways by the prophets, but in these last days he has spoken to us by the Son, whom he appointed
heir of all things, through whom he also created the worlds.)
143
Chapter 8 Rom 3:2 Entrusted with oracles
to include the words of John the Baptist.293 It is, however, likely that within the context of his
rhetorical argument, Paul had the same concept in mind as Jesus did in Luke 16:2931.294
Amongst all people on earth the Jews were singled out by the Creator of all peoples for a
special communicative relationship.295
In this context of special relationship Paul speaks about the Aoyia zov 0£ou, combining the
communicative and the divine in a revelatory sense. This interpretation is confirmed and
reflected by the following translations: De Boor (1962:85): "Ihnen wurden die Gottesspruche
anvertraut." Zeller (1985:76): "die Gottesspruche." Schmithals (1988:105): "Die Worte der
gottlichen Offenbarung."296 Viard (1975:88): "Les oracles de Dieu leur ont ete confies." Pirot
(1948:51): "furent confies les oracles de Dieu." Fitzmyer (1993:324): "entrusted with the
oracles of God." Ziesler (1989:96): "the oracles of God."
Some theologians have suggested translating xd Aoyia with "promises" (cf. Newman & Nida
1973:52), but this is not encouraged by the Greek original and seems mainly inspired by
theological predispositions. The context of xd Aoyia is one of revelation.
293 Van Bruggen (2006:58) claims that we can "hier mede denken aan het optreden van de profeet Johannes de
Doper en aan het optreden van Jezus zelf. God heeft in de eerste plaats tot Israel gesproken door de
profeten en door zijn Zoon. Voor Paulus is het woord van God door de vroegere profeten een ongedeeld
geheel met Gods woord door de profeet Johannes de Doper en door Jezus van Nazaret." The suggestion
that Paul intended to include Jesus' words and ministry in Aoyux TOU 0EOU should be rejected because it is
not supported by the textual context of the Epistle to the Romans. Paul uses the aorist enioTEvQr\oav to
describe how the Jews were entrusted with the Aoyux TOU 8EOU, and distinguishes this from the revealed
righteousness in Jesus Christ, which he emphatically places in the present (Rom 3:21).
294 Luke 16:2931 shares the parable of the rich man in hell who begs Father Abraham to send back Lazarus to
earth. The rich man wants Lazarus to warn his brothers, but the response is negative: Asysi &£ A(3gad|a
exouai Mcovola Kai TOUC; 7iQoc}>r|Tac; OKOVodxcooav auxcuv 30 6 Se EITTEV ouxl TrdTEQ A(3gad|a
dAA' edv TIC; and VEKQGJV TiorjeuGrj Ttrjoc; auTOuc; |aexavor|aou(HV 31 £L7T£v SE auTcD EL ManJaEaic;
Kai TCOV 7TfJOcf>r|Tdjv OUK aKOUouaLV ouS' Edv Tig EK VEKQGJV dvacrcrj 7T£ia8r|aovTaL (NRSV:
Abraham replied, "They have Moses and the prophets; they should listen to them." He said, "No, father
Abraham; but if someone goes to them from the dead, they will repent." He said to him, "If they do not
listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.")
295 Statements about the election of the Jews can be found in OT passages like Ps 103 and 147. Fitzmyer
(1993:327), however, correctly points out that: "Yet such OT teaching also included a threat of God's
punishment despite such privilege: 'You alone have I known of all the families of the earth; therefore I will
chastise you for all your iniquities' (Amos 3:2)." Noblesse oblige.
296 Rom 3:2 shares the unique use of Aoyia in the New Testament with Acts 7:38, Heb 5:12, and 1 Peter 4:11.
Schmithals (1988:105; cf. Boice 1991:276; Dunn 1988:130131): "'Logia(vgl. IPetr 4,11; Heb 5,12; Apg
7,38) sind 'Ausspriiche', also die Worte der gottlichen Offenbarung. Paulus formuliert mit Bedacht sehr
allgemein und grundsatzlich." These Aoyia constitute a collection of God's revelatory speech.
297 Some have suggested that xd Aoyia should be translated with "promises." Byrne (1996:108; cf. Newman
& Nida 1973:52) is one of the advocates of this view: "If Paul already has in view the 'promises' given by
God to Abraham, which will be so central to the argument later on (chapter 4), it is strange that the specific
term 'promise' (epangelia) does not occur (cf. 9:5 'promises')." Of course xd Aoyia may contain
promises, but this is not what is conveyed by xd Aoyia automatically or necessarily. The Greek has a
perfectly clear word at its disposal, knayyEAia. Paul uses this nine times in the Epistle to the Romans
(4:13; 4:14; 4:16; 4:20; 9:4,8,9; 15:8) and quite a few times in other letters. Had he wished to convey
"promise," he would surely have used enayyeAia. Warfield (1969:4647) points out that in xd Aoyux "we
have a term expressive, in common usage at least, of the simple notion of divine revelation, an oracle."
Lohse (2003:116) agrees: "xd Aoyia wird in antikem Sprachgebrauch verschiedentlich von gottlichen
Orakeln gesagt, in biblischen Zuzammenhangen jedoch von Spriichen Gottes, mit denen er sich seinem
Bolk zuwendet."
144
Chapter 8 Rom 3:2 entrusted with oracles
8.4.3 Philological conclusion about xct Aoyia TOU Gaou
In Paul's Epistle to the Romans the expression xa Aoyux TOU Qeov refers to speech of God
that was entrusted to the Jews as a people. This includes everything he spoke through Moses
and the prophets. The Apostle presents this as a matter of the greatest privilege to his readers,
both for its authoritative contents and the personal involvement of the God of the Covenant
these represent. Paul uses these "oracles" or "very words of God," as a collective reference to
all divine speech that was entrusted to the Jews before the revelation of God's righteousness in
Christ, to which these Aoyux TOU Oeou bore witness in advance.
298 It is God's revelation to them that gives the Jews a unique position. "Vom menschlichen Verhalten
schwenkt er dabei zur Gabe Gottes und nennt als erste und wichstigste weitere warden 9,4f aufgezahlt die
Offenbarung," says Zeller (1985:78). Ziesler (1989:96) correctly argues that the context takes xa A6yia as
the divine sayings in the Torah in the widest sense, "as the section deals quite largely with the divine
demands."
145
CHAPTER 9: HEBREWS 5:12 - ORACLE BASICS
OUTLINE OF CHAPTER
9.1 Introduction
9.2 Wider textual context within Hebrews
9.3 Immediate textual context: Hebrews 4:145:14, particularly Hebrew 5:1114
9.3.1 Introduction to immediate context
9.3.2 The Greek text of Hebrews 4:145:14
9.3.3 Analyses Hebrews 4:145:14
9.3.3.1 An English translation (New International Version)
9.3.3.2 Grammar
9.3.3.3 Interpretation of Hebrews 5:1114 within
the context of Hebrews 4:145:14
9.4 Hebrews 5:12: (xd crxoixela xf\Q agx^Q) xwv Aoyiwv xou dsov
9.4.1 Greek text Hebrews 5:12
9.4.1.1 Text Critical considerations
9.4.2 Exegesis of Hebrews 5:12 as context of TCJV Aoyicov rov deov
9.4.3 Philological conclusion about Aoyicov xou 0eou
147
148
152
152
152
153
153
154
158
158
160
160
160
161
162
9.1 Introduction
This chapter deals with the "oracle basics," as the author calls them in Hebrews299 5:12: Kai
yaQ 6cj)£iAovT£c; ELVCU 6i&acncaAoi &ia xov XQOvov naAiv xQ£Lav £X£T£ tou
299 "To the Hebrews" is commonly known as "the Epistle to the Hebrews" or "the Letter to the Hebrews". It
could be argued that Hebrews does not belong in the literary genre of letter, except for the ending. In favour
of classifying Hebrews as a homily are the following arguments: 1) no traditional salutation opens
Hebrews; 2) Heb 112 resembles a theological treatise or sermon; 3) the letterlike closing verses, 13:2225
(or the whole of chapter 13) may have been added later as the document began to circulate. Those who
favour this line of thinking generally feel that by both style and contents Hebrews falls in the category of a
written sermon. Although this would be hard to deny as far as Hebrews 112 is concerned (like e.g.
Romans or Ephesians also contain homiletical portions), this does not necessarily exclude a classification
as letter for the complete document. The view that 13:2225 may have been added later as the document
began to circulate is based on a textcritical supposition for which there is little text critical evidence in
existent manuscripts (NestleAland 1988:587). Consequently, it fails to do justice to the literary unity of the
document as it presents itself, including 13:2225. The document as it comes to the 21st century reader
recommends itself as a letter (13:22: naQOLKaAcb be V^XOLQ dSeAcfioi. dvexecrGe xou Aoyou xfjc;
naQaKAr}O£0)Q Kal ydo bux ppaxicov ETLEOTEIAJX u(alv); announces the arrival of Timothy (13:23:
YIVCJCTK£T£ xov dStAcfiov r||acov Ti.|a60£ov d7ToAeAu|a£Vov \IEQ' OU edv xdxLOv eoxnxai 6v|;o|aai
v^iac,); and exchanges greetings (13:2425: dondoaoQe ncxvxac, xoug rryou|Li£Vou<; ujudrv Kai
ndvxac; xoug ay'vavq, do"rcdCovxai. u|adg oi d7io if\c, IxaAiag r\ xdcnc; \xzia 7tdvxcov u|acov). This is
reinforced by remarks like "Pray for us"( 13:18). Although Hebrews lacks the traditional salutation, Nestle
Aland (1988:587) show that a wide variety of text traditions and the overwhelming majority of manuscripts
considered Hebrews to be a letter from a very early age and included at the very least the subscription 7IQO<;
Epocuoug. NestleAland (1988:587) cite Papyrus 47 in favour of the omission of a subscript, but it is this
same Chester Beatty papyrus that lists Hebrews among the epistles of Paul, after Romans (Guthrie
1990:670). This view of Hebrews as a letter is supported by the fact that the wider chapter 13 is typical of
the lettergenre of "Haustafel," as elsewhere applied by Paul (cf. Col 3:184:6; Eph 5:226:9; 1 Pet 2:13
3:7). These "houserules" constitute independent, self contained paranetic units, which are not uncommon
to (Pauline) letters, but rarely associated with sermons. Although much of the letter (112) contains a
doctrinal exposition that may have been delivered as a sermon as well, or could be considered as a book (cf.
Luke 1; 1; Acts 1:1), the package in which this sermon or book is delivered to the 21 st century reader is that
of a letter. Heb 13 forms a literary unit with Heb 112. The remarks and greeting typical of letter in Heb 13
are not preceded by any introduction but flows naturally from the homiletical Heb 112. For this reason it
Chapter 9 Heb 5:12 Oracle basics
bibdoKEiv u|udg xivd xd axOLxelct xfjg dQxrjg xcov Aoyicov xou Qeov KCU y£yovax£
XQ£iav exovxec, ydAaKxog Kai ou axepedg XQOcbfjg. The New Revised Standard Version
translates this as: "For though by this time you ought to be teachers, you need someone to
teach you again the basic elements of the oracles of God. You need milk, not solid food."
To understand this passage validly it will be necessary to take the wider context of Hebrews
into account, as the first four chapters pay extensive attention to God's revelatory
communication with mankind. This would allow a more defined view of what the author had
in mind as he dealt with the concept of revelation and the role of xd crxoixela xfjg dpxrjg
xcov Aoyicov xou 0eou in this regard. This should also make clear whether he assigned
authority to these Aoyux, or not. To establish this I will first take a closer look at the wider
context within Hebrews (9.2) and subsequently at the immediate context of Hebrews 4:14
5:14, particularly 5:1114. These verses are analyzed (9.3.3), translated (9.2.3.1), grammar
issues relevant to the context considered (9.3.3.2), and subsequently interpreted in their own
right (9.3.3.3). After this Hebrews 5:15 will be considered and interpreted within this context
(9.4), to enable a philological conclusion about xd crxoLxela xfjg doxfjg xcov Aoytcov xou
0£OU.
9.2 Wider textual context within Hebrews
Hebrews concerns itself with God's purpose to reconcile sinful men to himself. Jesus is
presented as God's ultimate vehicle of revelation and as the Son of God (l:l3). 300 His words
deserve even greater attention than the words spoken to Moses through the mediation of
angels (2:13). Chapter three continues to deal with the response to God's voice (3:7), linking
disobedience with a lack of trust in God's words (3:194:13). As this theme of revelation is
continued throughout the first part of the letter, it finds its climax in Hebrews 4:1213, just
before the author301 launches a new theme,302 that of Christ as high priest, who deserves the
trust of believers.
would also be inaccurate to take Hebrews as a book with an accompanying letter. It presents itself as a
letter that may also contain a book or sermon. Consequently, even in 21st century literary terms it is
justified to refer to Hebrews as an epistle or letter. For pragmatic reason, as the issue is immaterial for the
goals of this research, which do not concern Heb 13, the Epistle to the Hebrews will be referred to as
"Hebrews".
300 God's speech is central in the first 4 chapters of Hebrews and serves as a structural marker. Karrer
(2002:224) is correct in writing: "Unser Abschnitt legt zuzammen mit dem » G o t t sprach« aus 1,1.2
einen bogen (eine Inklusion) urn 1,14,13 und rundet damit den ersten groBen Teil des Hebr." As this theme
of revelation is continued throughout the first part of the book, Schunack (2002:2159) correctly sums up
the situation by calling 1:14:13 Hebrews' "Erster Hauptteil".
301 Both in the Western and Eastern Church the author of Hebrews has always been considered to be an
apostle, almost unanimously Paul. Tertullian ascribed it to Barnabas, who, although not one of the twelve,
was referred to as an apostle in the New Testament. Tertullian, however, only mentions it in one place (De
Pudicitia 20; Tertullian 1998:197198,) in his voluminous writings. It is, however, more likely that this
letter should be identified with a different one, written by Barnabas, and also cited by Origin {De
Principiisl.2.4; cf. Origen 1998b:636637). Hebrews was always considered as an Eastern letter and the
text critical evidence suggests that it originally did not bear the name of its author, which may have delayed
its acceptance in the Latin Church. The traditional evidence for associating Paul with its authorship is
overwhelming. There is strong evidence for Hebrews' inclusion in the Pauline corpus as early as the post
apostolic age (Anderson (1966:429438). The alleged difference in style was met by the tradition (early
2nd century, Clement of Alexandria's teacher Pantaenus, cf. Eusebius H.E. 4.14) that Paul wrote it in
Hebrew and Luke translated into Greek. Contrary to what many commentators have erroneously suggested
and repeated (e.g. Guthrie 1990:669,682; Morris 1992:6; Tenney 1991:359), even Origen of Alexandria
suggested that Paul was the author of its contents. Origen De Principiis 6.25 (Migne 2006:111112) says:
148
Chapter 9 Heb 5:12 Oracle basics
This climax is significant as it elaborates on the power of the Word of God:
6 x«Q«KiriQ Tqg AeH,£cog xfjg rioog rE(3QaLoug E7iiyEyQa|^£vr|g £7TLaToAf]g OUK EXEL TO EV
Aoyco LOICOTLKOV TOU d7ioax6Aou, 6(^oAoyf|aavTog EauTov LoicoTriv Eivai TOO Aoyco, TOUT' EOTIV Tf)
4>oda£L, dAA' EOTIV r] imoToAr] auvBeaei Tfjg Ae^ecog 'EAAnvLKCOTEoa, 7tdg 6 E7uaTd^£Vog
KQLveiv 4>Qaaecov 5iacjx)Qdg onoAoyriaai dv. 6.25.12 7idAiv Te av OTI Td vori^aTO Tf|g emaToAfig
0au(^daid EOTIV Kal ou &£UT£oa TCOV d7ToaToAiKC0v 6(^oAoyou(^£vcov yQa(i(idTcov, KaL TOUTO dv
oa)(^4>f|aai elvai dAr\dkc, 7idg 6 7iooa£xcov Tfj dvayvcoaei TTJ d7TooroAiKfi». 6.25.13 TOUTOU; (ie0'
£T£Qa £7iic))£Q£i Afycov «£yco bk d7to4>aiv6(^£vog £i7ioi(a' dv oTLTd [ikv vor\[iaxa TOU d7ToaT6Aou
EOTIV, f) 5E cj)odaLg KaLr\CTUVGEOU;d7io^vr|^ov£uaavT6g Tivog Td d7ioaToALKd KaL coa7i£Q
axoALoyQacf>r|aavT6g Tivog Td £iQr|^£va urab TOU 6i6aoTcdAou. ei Tig ouv EKKArjaia EXEI Tauxnv
TT]V £7uaToAr|v cbg riauAou, auTT| £U6OKL(^£ITCO KaL £7ii TOUTCO ou ydQ ELKT] 01 dQxatoi dv6Q£g cog
FlauAou auTf]v 7iaoao£&coKaaLv. 6.25.14 Tig be 6 ypdvpag xr\v £7tiaToAr|v, TO ^EV dAr|9£g 9Eog
OISEV, r\ bk £ig ri^dg (pQaoaoa LOTOQUX U7i6 TIVCOV ^EV AsyovTCOv OTI KAr|(^r|g, 6 yEVo^EVog
£7iLcrK07iog 'Pco^aicov, Eypa^EV TT\V £7uaToAf]v, U7i6 TLVCOV bk OTI AouKdg, 6 yrjd^ag TO
£uayy£Aiov Kai Tag flQa^Eig. (Translation: That the character of the diction of the epistle entitled To
the Hebrews has not the apostle's rudeness in speech, who confessed himself rude in speech, that is, in
style, but that the epistle is better Greek in the framing of its diction, will be admitted by everyone who is
able to discern differences of style. But again, on the other hand, that the thoughts of the epistle are
admirable, and not inferior to the acknowledged writings of the apostle, to this also everyone will consent
as true who has given attention to reading the apostle.... But as for myself, if I were to state my own
opinion, I should say that the thoughts are the apostle's, but that the style and composition belonged to one
who called to mind the apostle's teachings and, as it were, made short notes of what his master said. If any
church, therefore, holds this epistle as Paul's, let it be commended for this also. For not without reason have
the men of old handed it down as Paul's. But who wrote the epistle, in truth God knows. Yet the account
which has reached us [is twofold], some saying that Clement, who was bishop of the Romans, wrote the
epistle, others, that it was Luke, he who wrote the Gospel and the Acts. Cf. online:
http://www.daveblackonline.com/origen_on_the_authorship_of_hebr.htm.) The textual context of the oft
misquoted "Who wrote the epistle, in truth God knows," shows that Origen did not question the author but
wondered about the amanuensis or secretary who wrote it down: Luke, Clemens Romanus or someone else.
Although Origin does not mention him, Barnabbas may be considered as well. Origen maintains Pauline
authorship throughout De Principiis (e.g. 1.1; 1.2.5; 3.10; 4.13); and writes inEpistula adAfricanum
11.6768: 6 xr\v 7iQog Til3Qaioug ypdvpag cbnaiv «EAi9da9r|aav, £7iQia9r|aav, EV 4>6vcp
^axaiQag d7t£9avov.» ri£ua6^£9a ydQ Em Tiva dvacf>£Qr]Tai TO, «£7iQia9r|aav,» KaTd TI £9og
aQxaiov ou ^ovov 'E(3Qa'iKOV, dAAd Kai 'EAAnvucdv, 7iAn0uvTiKcog AEyo^Evov 7IEQL Evog. Lafykc,
b' OTL at 7iaQa66a£Lg AEyouai 7iE7TQLa9ai 'Haaidv TOV 7tQo4>riTriv Kai EV TIVL d7ioKQucf>co TOUTO
4>£Q£TaL OTLEQ x&xa £7UTr]&£g U7i6 'Iou&aicov QEQaotouQyriTai, Af^Etg Tivdg Tag p.r] 7iQ£7iouaag
7iaQ£^|3£|3Ar]K6TGJV xrj yQacf>rj, iV r\ 6Ar) dmaTn9rj dAA' d r a g Tiva, 9Au36|a£vov and Tfjg dg
TOUTO anobeilieajq, cruyxQr|CTacT8ai. tcb (3ouAr|(aaTi TCOV d0£TOUVT6jv %r\\ 'EmaToAriv, cog ov
11.68 riauAcj y£yQa(a|a£vr|v 7iQog 6v dAAcov Aoycov KaT1 L&Lav XQTlCo(a£v £ig anobEL£,iv TOU
flvai TlauAou ir\v E7iiaToAr|v. (Translation: As an example, take the story told about Esaias; and
guaranteed by the Epistle to the Hebrews, which is found in none of their public books. For the author of
the Epistle to the Hebrews, in speaking of the prophets, and what they suffered, says, "They were stoned,
they were sawn asunder, they were slain with the sword" To whom, I ask, does the "sawn asunder" refer
(for by an old idiom, not peculiar to Hebrew, but found also in Greek, this is said in the plural, although it
refers to but one person)? Now we know very well that tradition says that Esaias the prophet was sawn
asunder; and this is found in some apocryphal work, which probably the Jews have purposely tampered
with, introducing some phrases manifestly incorrect, that discredit might be thrown on the whole. However,
some one hard pressed by this argument may have recourse to the opinion of those who reject this Epistle
as not being Paul's; against whom I must at some other time use other arguments to prove that it is Paul's,
cf. Origen (1998b:705,743).
302 The Holy Spirit is presented as the Author of the Word of God. Hegermann (1988:105) aptly writes: "Im
iibrigen schlieflt der Verfasser hier zugleich die in 3,7 begonnene Paraklese ab, unter Aufnahme der Motive
des Heiligen Geistes als Sprecher des Wortes (3,7a) und des herzens als des Ortes verborgener Gefahr fur
das Heil (3,12)."
OTI
149
Chapter 9 Heb 5:12 Oracle basics
4:12
Cwv yaq 6 Aoyog xou 0EOU Kai. EVEQY^C, KCLI xo|acox£Qog VUEQ naoav |udxaioav
5LCTXO|UOV Kai 5uKvou[a£vog axQi |i£Qicr|aou ^ u x ^ ? Kai 7iv£U[aaxog aQjacov XE Kai
jaueAcov KaiKQixixoc; EvOufxrjaEcov Kai EVVOLWV Kaqbiac, 13KaL OUK eaxiv KXIXJU;
ac\)avr\c, evamiov auxou ndvra be yu|uva Kai x£xoaxTTAia|u£va xou; 6cj}0aA|aoig
auxou nQoc, 6v rj|uiv 6 Aoyog.303
The context of these verses is a warning to be obedient to the voice of God and enter into the
rest that He provides.304 The Word of God305 is defined by several qualities: living,306
303 Heb 4:1213 (NRSV): Indeed, the word of God is living and active, sharper than any twoedged sword,
piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions
of the heart. 13And before him no creature is hidden, but all are naked and laid bare to the eyes of the one
to whom we must render an account.
304 Christ provides peace with God and a rest from fallible human attempts to reach out to God. It is in this
context that the qualities of the Word of God are more closely defined. DeSilva (2000: s.n., ad Heb 4:12
13) is correct in arguing about Heb 4:1213 that "while this is often excerpted to serve as a doctrine of
Scripture, in its present context it constitutes a final and climactic warning, providing the ultimate rationale
(again, yag connects this paragraph with the preceding verse) for accepting the author's proposal that
'striving to enter God's rest' should occupy the first place in the hearers' minds and lives." DeSilva,
however, by focusing on the author's alleged intentions, fails to appreciate that the author of Hebrews meets
this specific context with a general statement about God and his communicative relationship with mankind.
The Word of God is not presented as a Aoyiov, a divine word or oracle addressing a specific matter.
Instead, the specific matter is addressed by a general statement, 6 Aoyoc; xou 0eou, about the Word of
God and its qualities. This is followed by another general statement in 4:13 that this same God who
communicates, is able to respond to everybody's circumstances as He sees everything. A similar general
element is found in the picture of a two edged sword, which always cuts, either with one side or the other.
Acting on the accepted premise that Scripture contains the Word of God, this passage could be legitimately
used to develop a doctrine of Scripture.
305 It would be wrong to interpret Hebrews in the light of Philo of Alexandria's teachings about the Word of
God. Jeremias (1975:119) gives several reasons why Philo of Alexandria's philosophic understanding of
this terminology should not be read into the author's words. About the latter, Jeremias correctly concludes:
"Wort Gottes ist bei ihm nicht das Wort, das Gott oder Gottliches, wie auch immer, zum Inhalt hat, sondern
das Wort, das Gott selbst spricht. Dessen Eigenschaften sind ihm gemaB. Es ist wie er lebendig und will
folglich zum Leben bringen (5. Mose 32,47; 1. Petr. 1,23)
Als Wort tiber Gott ist es auch Wort von
Gott."
306 The Word of God is living. Spicq (197:89) points out that it has an inherent divine power: "Le premier
caractere de cette Parole divine est d' etre « v i v a n t e » , non au sens d'eternel et de toujours actuel (3,12; 1
P 1,23), mais en tant qu'elle a la force de susciter la vie de l'ame (Dt 32,47; Ac 7,38), la vie eternelle (Jn
6,63,68; Ph 2,16), tel un germe (Jc 1,18) ou une semence (Mt 13,3 sv.)." Laubach (1967:93) places this in a
wider biblical context: "Lebendig ist das Wort Gottes, weil es aus der nie versiegenden Quelle alien Lebens
(Ps 36,10) strSmtund imstande ist, neues Leben in Menschenherzen hineinzusenken. (Jo 6,63; 1 Pt 1, 2325
vgl. Jes 40,8). Auch von Christus, dem ewigen Sohn Gottes, bezeugt die Bibel, da)3 er das Leben in sich
tragt und als der Lebendige Tote zum Leben rufen kann (Jo 5,2426; 14,6; Offb 1,18). Daran wird uns
deutlich, daB wir die Leben schafende Kraft des Wortes Gottes nie von der Person unseres Herrn Jesus
Christus und dem Wirken des Heiligen Geistes losen konnen." In other words, they are not magical words,
but their power is dependent on the activity of God who acts on them. Bette e.a. (1988:77) argues that the
adjective "living" refers to the living God, the one who "handelend optreedt." These are living words
because they are spoken by a living God who acts and guarantees their validity. Although this is
presupposed in the expression and by the context, in 4:12 the focus is on the Word and not on its divine
author. The Word represents its author, just as the incarnate Christ represented God earlier in the epistle.
Karrer (2002:226) sums it up well: "das Wort, in dem der lebendige Gott (vgl 3,12) sich reprasentiert und
das darum » l e b e n d i g « heiBt." This emphasizes the revelatory character of God's word. Van Oyen
(1962:65) points out that both the creation of divine speech and its reception by human beings is worked by
God: "Daar geloof en woord op elkaar zijn aangewezen, hebben zij noodwendig een zelfde bron: degene,
die spreekt, die derhalve de levende is. Bij uitnemendheid accentueert de uitdrukking "het woord is levend"
het openbaringskarakter des woords en staat onmiddellijk naast I Joh. 1:1, vgl., waar evenmin van een
begripsmatige of mystische personificatie sprake is."
150
Chapter 9 Heb 5:12 Oracle basics
inn
active,
IftQ
sharp and penetrating
^17
IflQ
(as a twoedged
'X 1 f\
sword
11 1
), judging;
111
an omniscient Creator God to whom all mankind is accountable.
and for its source, this Word of God is authoritative.
114
and coming from
*
Both for what it is,
307 The Word is considered active, or energetic. "Dit is "kragtig", dit is energiek, vol aktiwiteit, m.a.w. dit bly
werksaam in 'n voile mate," explains Fensham (1981:39). This becomes visible in its effect, that is in what
happens after these words are spoken. Bette e.a. (1988:77): "energes (werkzaam) houdt in dat Gods Woord
effectief is; de gevolgen van Gods spreken zijn zichtbaar of het nu gaat om zegen of straf." It also shows
the continued activity of God, Oyen (1962:65): "God openbaart zich in zijn woord door werken, wonderen
en tekenen, Hij vervult zijn beloften (Barn. 1:7), zijn woord is voortdurend bezig." This active Word also
assists the Christian in a life of holiness. Laubach (1967:93) refers to der "Wirksamkeit", grie energeia,
Jesu Christi (Phil 3,21), die sich als umwandelnde Kraft Gottes nicht nur in unserem Heiligungsleven,
sondern noch viel starker in der Umgestaltung unseres irdischen Leibes in den Herrlichkeitsleib ausweisen
wird."
308 The Word is compared to a twoedged sword ([idxaiQav oiaxo|aov). This image brings to mind Isaiah
49:2 (LXX): aKOvoaxi \LOV vfjaoi KCU nQooixtiz i8vr\ oid XQOVOU TCOAAOU aTrjaexai Aiyei
KVQioq £K KOiAiac; |ar]TQ6<; |aou EKOLAEOEV TO 6vo|ad |aou Kat EGTJKEV TO oxo\xa |aou cuaet
[idxaiqav o^eiav KCU U7t6 TTJV cnc£7tr]v xfj<; x£l€>°£ avxov £KQUI|>£V [XE EGTJKEV |_i£ cog peAoi;
EKAEKTOV Kat £V Tfj cjjaQETQa auToO £OK£7taa£V |a£. (Hearken to me, ye islands; and attend, ye
Gentiles; after a long time it shall come to pass, saith the Lord: from my mother's womb he has called my
name: and he has made my mouth as a sharp sword, and he has hid me under the shadow of his hand; he
has made me as a choice shaft, and he has hid me in his quiver.) See also Hos 6:5, Eph 6:17. The sharp and
piercing qualities of the sword show that the Word of God is able to touch man in his inmost being. Bette
e.a. (1988:77) puts it well: "Met 'scherper...'en 'doordringend' wordt aangegeven, dat het woord de mens tot
in het diepst van zijn wezen raakt," cf. Rev 2:16. Laubach (1967:94) aptly describes the spiritual nature of
the Word of God: "Gottes Wort soil also nicht zuerst eine Waffe in unserer Hand sein, mit der wir gegen
andere kampfen, sondern es bleibt vor allem "das Schwert des Geistes", das gerade auch das Leben der
Glaubigen trifft." It will first touch the life of believers before they can effectively communicate its
standards it to others.
309 Perhaps it would do justice to the passage not to interpret the image in greater detail than the writer himself
suggests, and restrict the interpretation of twoedged to the face value quality that it is easy to pierce and
hard to miss with a two edged sword, whichever way one is cutting. Being twoedged greatly improves the
piercing qualities of a sword. With this picture the author conveys that the Word of God is a very capable
instrument, extremely effective in its judgements.
310 Karrer's (2002:227) suggestion that |adx«toav should typically be translated as "Schlachtmesser" as
opposed to "xiphos"and "rompheia" is unfounded and misleading. Mdxatoa is a general reference to
sword (e.g. Gen 34:26 (LXX), Matt 26:47, 55, Mark 14:47, Acts 12:2, 13:14), even as a metaphor (Rom
8:35, 13:4). To translate the "sword of the Spirit" in Eph 6:17 as "butcher's knife" of the Spirit would prove
rather inappropriate in its context of putting on the armor of the Lord. Attempting to explain the difference
with "rompheia," Karrer also states that "das Schlachtmesser (machaira) dagegen war gekrummt, um das
Durchschneiden des Halses beim Opfer oder auf der Schlachtbank zu erleichtern, was das beidseitige
Schleifen ausschloss, und an das Opfer oder die Schlachtbank gemahnt daraufhin der zuriickgebogene Hals
Hebr 4,13." Karrer fails to provide linguistic evidence from the LXX or the New Testament to support this
translation. Traditionally b o m a v o v has been interpreted as a curved sword, cf. Bauer & Aland
(1988:415). Karrer's very argument actually pleads against interpreting rj [x&xaiQa as a sacrificial knife in
this context. On this basis he invokes a picture of God wielding a sacrificial knife that doesn't look like it
one bit, over people that are not pictured as bound sacrifices, but are being exposed as refugees that are
nonetheless exposed in every little corner of the world. To read such a very mixed up metaphor into this
passage on the basis of a debatable proposition (that |adx«ioa is a sacrificial knife and that
T£Toaxr]Aia|a£va in 4:13 necessarily invokes a picture of sacrifice), seems to shed more light on the
interpreter than the text. That Karrer translates Isaiah 49:2 (LXX), which does not have a sacrificial context
at all, as "ein scharfes Schlachtmesser (machara oxeia)," and calls this "die auffalligste Schriftvorgabe mit
macharia" should suffice to illustrate this line of thinking. There are no major Bible versions that share
Karrer's view on Heb 4:12. As a general term for sword, \xaxa\Qa connects with Isaiah 49:2 (Isaiah uses
this word as well). That a sword and not a sacrificial knife would be suggested to the first century reader, is
encouraged by Rev 1:16 and 11:2 (Pirot 1946:307), passages with QO|_i(j)aia 5taTO|ao<; and a description
similar to that of Isa 49:2.
151
Chapter 9 Heb 5:12 Oracle basics
Hebrews 4:145:14, and 5:12 in particular, is part of the wider context of Hebrews 4:14
10:22, which deals with Christ in the role of high priest, who provided the ultimate sacrifice
for sin. The remainder of the letter consists of a series of exhortations, considering faith in
God and obedience to his Word (Heb 10:2313:25).
9.3 Immediate textual context: Hebrews 4:14-5:14, particularly Hebrew 5:11-14
9.3.1 Introduction to immediate context
The immediate textual context of Hebrews 5:12 is 4:145:14, where Jesus is presented as a
high priest, who is appointed by God to save them from their sins by sacrifice. In his case,
more in particular, the sacrifice is his own life, thus putting people right with God. The
author's readers, however, are challenged to receive more advanced teaching on this subject,
cf. also 6:13. It is within the context of this challenge that the author suggests that they might
need a teaching 'overhaul' on the "first principles of the oracles of God."
9.3.2 The Greek text of Hebrews 4:14-5:14
exovxeg ouv doxi£Q£a \JLeyav 5i£Ar]Au66xa xoug OVQOVOVC, Irjcrouv XOV ulov xou
15
GEOU KQaxd3|a£v xfjc; b^ioAoyiac, ou ydg £xo|aev dQXiEQka ^if] Suvd^Evov
cnj|aTca9f)aaL xaic, daOeveiatg ruacov 7T£7T£iQaa|a£vov be Kaxd Ttdvxa KOL0'
6|aoi6xr|xa xwQL(^ d|aaoxiac; 167iQoa£QXco|a£9a oi5v \iexd naQQr\oiac, xco GQOVO) xfjg
XOCQLxog [va Ad(3a)|a£v EAEOC; KalxdQLV EUQGO^EV eic, EUKCUQOV (3of)0£iav
5:1
7idg y a Q doxi£Q£ug £^ dvGoamarv Aa|a(3av6fa£vog u7i£Q dvGoamcov KaGiaxaxai
xd nqbc, xov GEOV iva 7TQOCTCJ)£QT] bcbqd xe Kai Qvoiac, vnkq d[iaqxicbv
2
[aEXQicmaGetv 5uvd|aevog xolg dyvoovoiv Kai 7iAava)|a£voig £7i£l Kai auxog
7i£QLK£Lxai da0£V£iav 3 Kai bi' auxf]v 6C|)£LA£L KaGcog 7i£Ql XOU AaoO ouxax; Kai 7i£Ql
auxou 7iQoacJ5£Q£LV 7i£ol dfaaQxifov4 Kai oux kavxcb xig Aa(a(3dv£t xr\v XI\JLV\V dAAd
KaAou[a£vog vnb xou OEOU KaGcocmEQ Kai Aapcov 5 ouxcog Kai 6 XQLCTXOC; oux
iauxov kb6£,ao£v Y£vr)Gf|vaL dqxiEQka dAA' 6 AaArjaag 7iQog auxov uiog \xov el ov
kyw of)|a£Qov y£Y£ v v r l K a a £ 6 ^aGcog Kai £v kxkqcp Akyei ov i£Q£ug £ig xov aicova
Kaxd xf]v xd£,LV MEAXIOE&EK 7 be, kv xaic, r\\xkqaic, xf\c, aaQKog auxou b£r\oEic, xe Kai
iK£xr|Qiag nqbc, xov 6uvd|a£Vov acpC£Lv auxov EK Gavdxou \iexd KQavyf\c, iaxuQdg
414
311 God is the judge of man's behaviour and thinking. Because man is accountable to God, the Word of God
allows him to ascertain the measure of his obedience. Van Oyen (1962:67) correctly emphasizes this
accountability: "De hier gebezigde begrippen zijn van ethische kwaliteit: Gods woord oordeelt in hoeverre
hethart vastheid gevonden heeft door gehoorzaamheid (vgl. 3:8,10,12; 8:10; 10:22; 13:9).
312 Nothing in creation is able to hide itself from God's eyes or speech. Laubach (1967:96) is correct when he
points out that this has wide rammifications: "Das grie Wort ktisis kann sowohl die gesamte Schopfung wie
auch das einzelne GeschQpf bezeichnen. Nichts kann sich vor Gottes Augen verbergen, alle irdischen und
himlischen Machte sind vor ihm offenbar."
313 God is the author of his Word. There is a living connection. For this reason, in the mind of the author, the
Word of God can never be considered in terms of a religious theory. Bette e.a. (1988:77) supports this view
and shows how God's personality reflects in his Word: "In het vorige vers werd het Woord van God reeds
gepersonifieerd; het Woord leeft, is werkzaam, dringt door, beoordeelt. In dit vers vinden we een overgang
van Gods Woord naar God zelf."
314 All people on earth are accountable to God, particularly those who had the privilege of receiving the Word
of God. Laubach (1967:96) correctly argues that this is a basic concept in Hebrews that affects Jews and
Gentiles alike: "Damit wendet sich der Apostel noch einmal dem Grundgedanken zu, der ihn in den
voraufgegangenen Uberlegungen geleitet hat. So wie die Israeliten sind auch die Glieder der Gemeinde
dem Herrn Rechenschaft dariiber schuldig, was sie mit dem offenbarten Wort in ihrem leben getan haben
(vgl Hbr 2,23 mit Mt 25, 15.19)."
152
Chapter 9 Heb 5:12 Oracle basics
KCU b(XKQV(x)V nqOOEVEyKCLC, KGU ELOO.KOVoQE.iQ (XTIO XX)C, EVAafiElCLC, 8 Kai.7T£Q COV ViOC,
dcj>' 6 v £7ia0£v tr)v imaicorjv 9 Kaix£A£Lco6£ig iyivEio TtdaLV xolg
imaKOUouaiv auxcp alxioc, acoxr|Qiag alarvLou 10 7iQoaaYOQ£u6£ig imo xou 6eou
apXL£Q£ug icaxd xf]v xd£i.v MEAXLCTE&EK u TIEQL OV rcoAug r]Lilv 6 Aoyog icai
5ua£Q|ar|V£Uxog AEYELV £7i£i VCO6QOLyeyovaxE xalg dKoalg 12 KaLyaq 6c])£iAovx£g
elvai bibaoKoAoL bia xov XQOVOV 7raAiv xQ£i^v £X £T£ T ° ^ bibdoKEiv i>\iac, zivd xa
axoLX£la xfjg aQX^i? TCOV AOYLCOV xoO BEOO Kai y£yovax£ XQ£Lav EXOVXE^ yaAmcroc,
KaL ou ax£Q£dg xQocjsfic;13 nac, yaq 6 (^EXEXCOV ydAaKxoQ anEiqoc; Aoyou
5iKaLoauvr|g vr|7iiog yaq EOXIV U XEAEUUV b£ EOTIV r\ oTEqEd xqodpr\ xcbv bid xr\v EH,LV
xd aioQr\xr\qia yEyv[ivao\x£va EXOVXCOV nqoQ bwacqioiv KOAOU XE Kai. KaKou.
ELICLQEV
9.3.3 Analyses Hebrews 4:14-5:14
9.3.3.1 An English translation (New International Version)
14
Therefore, since we have a great high priest who has gone through the heavens,
Jesus the Son of God,
let us hold firmly to the faith we profess.
15
For we do not have a high priest who is unable to sympathize with our weaknesses, but we
have one who has been tempted in every way, just as we are—yet was without sin.
16
Let us then approach the throne of grace with confidence, so that we may receive mercy and
find grace to help us in our time of need.
5:1
Every high priest is selected from among men
and is appointed to represent them in matters related to God,
to offer gifts and sacrifices for sins.
2
He is able to deal gently with those who are ignorant and are going astray,
since he himself is subject to weakness.
3
This is why he has to offer sacrifices for his own sins, as well as for the sins of the people.
4
No one takes this honour upon himself; he must be called by God, just as Aaron was.
So Christ also did not take upon himself the glory of becoming a high priest. But God said to
him,
"You are my Son;
today I have become your Father."
6
And he says in another place,
"You are a priest forever,
in the order of Melchizedek."
7
During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and
tears to the one who could save him from death, and he was heard because of his reverent
submission. Although he was a son, he learned obedience from what he suffered and, once
made perfect, he became the source of eternal salvation for all who obey him 10and was
designated by God to be high priest in the order of Melchizedek.
5
11
We have much to say about this,
but it is hard to explain because you are slow to learn. 12In fact, though by this time you ought
to be teachers, you need someone to teach you the elementary truths of God's word all over
again.
153
Chapter 9 Heb 5:12 Oracle basics
You need milk, not solid food! 13Anyone who lives on milk, being still an infant, is not
acquainted with the teaching about righteousness. 14But solid food is for the mature, who by
constant use have trained themselves to distinguish good from evil.
9.3.3.2 Grammar
Hebrews 4:145:14 is important as the wider context of Hebrews 5:12. To fully appreciate and
understand Hebrews 4:145:14 grammatical issues need to be clarified. These issues do not
necessarily relate to the argument about oracles as such, but are important to define the
context of Hebrews 5:12. The main objective of this section is to enable a careful
interpretation of the textual context, and, subsequently, the function that 5:12 has in this.
4:14: KQax6J|a£v TT\C, OLioAoylag: KQCITELV with the genitive case is used to convey the
meaning "to hold fast," or "to keep," while with the accusative case the meaning is "to touch
and grasp/hold." (Cf. Blass, Debrunner, Rehkopf 1990:140.) The Hebrews are not just to
touch, or hold, but to hold firmly to the faith that they profess. The author includes himself in
this exhortation, emphasizing that this is about a shared Christian profession of faith.
4:16:nQOO£QXCO[i£Qa is followed by zcp Gpovcp, as TiQOoeQX^oQai has its object always
in the dative case (cf. Blass, Debrunner, Rehkopf 1990:165). The author encourages his
reader, including himself in his exhortation to approach the authority seat of grace, the throne
of God who has the authority to bestow grace, with confidence. This approaching the throne
of grace is presented as an ongoing need for believers.
5:1: KaQioTCLzai, passive, reinforces the idea that the priesthood is a calling from above and
not a human initiative (as an older form of verb, see Blass, Debrunner, Rehkopf 1990:68).
This conveys the conviction that God is in control of the ministry of reconciliation and not the
religious institution.
5:1: xa TIQOC, TOV GEOV is in the accusative. This respective use of the accusative is fairly rare
in the New Testament, as by that time its function had been largely taken over by the dative
case, cf. Blass, Debrunner, Rehkopf (1990:130,31). It is significant that the priest presented
the people "in matters relating to God." This reinforces the idea already suggested by
KaQiazazai that this is not about mere religious perfunctory and maintaining the institution,
but about a very real and personal relationship between the believer and God.
5:2: nEQtKEizai CLOQEVEWLV, to be surrounded by weaknesses is a construction that combines
the passive with an accusative. See Blass, Debrunner, Rehkopf (1990:130). This recognizes
the ongoing need for restoration, even in the lives of those who represent God. The clause
reinforces the idea expressed in the exhortation of 4:16.
5:2: Li.£XQLO7Ta0£LV (6uvd|j.£Vog) xolg dyvoouaiv, for this dative case, see Blass,
Debrunner, Rehkopf (1990:15051). This shows the dual relationship of the priest as
mediator. The weakness that causes a need for restoration on a vertical level is an advantage
when the priest administers God's grace on a horizontal level.
5:3: Kal 6i auxr]v KCLQGOC, TIEQL TOU Aaou OUTOOQ KCU TOOL auxoti TTQOQCJJEQELV 7T£QL
d|aaQTLd)v, fits well with the preposition 7T£QL'S classical use (cf. Blass, Debrunner, Rehkopf
1990:184). The priest has to offer sacrifice for the people and likewise for himself for the sins.
154
Chapter 9 Heb 5:12 Oracle basics
In this way the concept of sin is portrayed in a very personal way, both the priest and the
people have been affected and need reconciliation with God.
5:4: KaQcooneq Kal Aapcov, just as Aaron, is only used here in the New Testament, as a
subordinate conjunction (cf. Blass, Debrunner, Rehkopf 1990:383). Just like Aaron a priest
needs be called. Aaron was called only late in life (Ex 4:27). The ministry of reconciliation is
not a religious gab in the market that is filled by someone who sees the need and meets it.
There should be a divine initiative. The priest does not seek the job. This reinforces the idea
that it is God who calls his priests. In other words, it is God who initiates the reconciliation
with man. Man in his turn needs to be encouraged to approach the throne of grace (4:16).
5:4: ical oux £ca>xqi) xig Aa|a|3dv£i xf]v Ti|ar)v dAAd KaAou|aevog imb xou 6EOU is
regarded as an ellipse construction (e.g. Blass, Debrunner, Rehkopf 1990:409410), which
would call for another Aa[a|3dv£i or eaxiv. It is not by action but through calling that one
becomes engaged in priestly ministry. If Aa[u|3dv£i is implied than one takes action only
after being called. As xig is contrasted with deoc, in this sentence, it is more likely that eaxiv
is implied. Consequently, this is not a contrast of religious action without God's calling and
with his calling. The author rather creates a contrast between taking up the ministry of grace
and reconciliation by personal initiative, over and against being called by God. In other
words, it is a contrast between human and divine initiative. This means that the author shows
that God initiates the restoration of people to himself. It is God who reaches out and
communicates his grace to mankind in a personal relationship.
5:5: oux £ca>xdv ibo^aozv Y£VT]6r]vai aqyizqia, is an example of an infinitive as
completion of the verb (Blass, Debrunner, Rehkopf 1990:319321), "he did not do to himself
the honour of becoming" (lit. "of being made," aorist infinitive deponens) high priest (Cf.
Zerwick & Grosvenor 1988:663). What was already visible in the Old Testament priesthood,
divine initiative in the ministry of reconciliation, is continued in the appointment of Jesus
Christ as the ultimate High Priest. Just like Aaron, God called him to this office.
5:7: \xEia governs the genitive case of KQavyf\c, LaxuQdc; Kal SaKQUarv (cf. Blass,
Debrunner, Rehkopf 1990:160161. The same is also expressed by a freer dativus sociativus,
cf. Luke 1:42). This shows that Jesus was subject to pain and adversity in his high priestly
calling (cf. nQOoeviyKac,), indicating and confirming that he did not seek the office for
ulterior motives, but submitted himself to God's calling, even when it was not pleasant and
met with strong emotional resistance in his body.
5:7: ber\o£u; xe Kal iKexrjoiac;TCQOC;XOV &uvd[aevov ocp^tiv auxov £K Gavdxou [uexd
KQauyfig laxugdc; Kal&aKQucov TiQoaeveyKag. In this verse nqbc, xov is used rather
than a proper dative (Blass, Debrunner, Rehkopf 1990:16465). This probably reinforces the
priestly character of these prayers, which were sent up to the one who could end the ultimate
consequence of sin, being death (Gen 3:3,19).
5:7: Kal EioaKovoQeic, and xfjc; £uAa|3eiag shows and in its causative sense (Blass,
Debrunner, Rehkopf 1990:171). In other words, Jesus reverent submission to God's priestly
calling caused his fervent prayers to be heard.
155
Chapter 9 Heb 5:12 Oracle basics
5:8: KOLITIEQ cbv ulog, shows a concessive use of the particle and participle: "although he was
the Son" (cf. Blass, Debrunner, Rehkopf 1990:35354). This emphasizes Jesus' privileged
position. He was not a mere man like Aaron and the other priests. Despite God being his
father and the imperishable character of his priesthood, he could still be touched and hurt by
the consequences of sin as a human being. Blass, Debrunner, Rehkopf (1990:39394) read 5:8
as parentheses. It is however an integral part of the message conveyed (cf. 4:15, 5:2).
5:11: 7t£QL oft, "about this," should be read to include a demonstrativum; see Blass,
Debrunner, Rehkopf (1990:24142).315
5:11: 71£QL ot> noAvc, f|plv 6 Aoyog, "about which, much is, the word that is to us," shows,
like in Classical Greek, how often ecrtiv is omitted, but still implied; cf. Blass, Debrunner,
Rehkopf (1990:104). The personal pronoun ri LUV could refer to the author as such or imply a
wider apostolic authority. In this sentence he deliberately disassociates himself from his
readers. He has got loads more to say, God has revealed so much more, but they are simply
not ready.
315 "About this,"TCEQIou, could also be translated without a demonstrative: "about him." In that case it would
refer only to Melchizedek as subject. This option is less natural within the context of teaching of
righteousness and Christ in the order of Melchizedek providing salvation being the subject that the author
of Hebrews was addressing (Ellingworth & Nida 1983:102103). The subject of the passage "may be
expressed clearly as 'about Christ being a high priest like Melchizedek' or more simply 'about what I have
just said' or '...have just written'" (Ellingworth & Nida 1983:103). Lane (1991: s.n., ad Heb 5,1 la)
confirms that the reading should include a demonstrative: "It is the whole subject under discussion, and not
simply the priesthood like Melchizedek's, that requires the skill of the writer and the attention of the
community." Hegermann (1988:126) agrees: "TOOI ou weist zuriick auf ihr in 5,10 soeben genanntes
Thema, das MelchisedekPriestertum Jesu." Hughes (1977:189) is of the same mind: "The theme which the
author has just mentioned, namely, the priesthood of Christ which belongs to, and indeed constitutes, the
order of Melchizedek, is of such importance that, understandably, he has much to say concerning it." So is
Weifl (1991:330): "iiber Jesus als den 'Hohenpriester nach der Ordnung des Melchisedek'."
316 Ellingworth & Nida (1983:102) suggest that r\[i£lc. (Heb 5:11: fplv) refers to "I, the writer," as "there is
no suggestion that the letter comes from a group of people, and ancient writers commonly used 'we' as
equivalent of T (eyco)." This suggestion, however, might be contained in Heb 13:18 (TTQOQEUXOTGE TTEQL
rj|ao)v 7reiG6|a£6a ydo oxi KaAf]v auv£i5r]cn.v txo\iev ev Ttdatv KaAcog OeAovxeg
dva<TTQ£cf>ea0ai) and 13:24 {aunaaaoQt (aorist imperative) naviac, xovc, f]you|a£Voug u|adrv Kal
navxac, xoug dyiouc; dcmdCovxai u|adg oi and xf\c, TraAiag), as contrasted with 13:22 (TtaoaKaAcu
5e u|adg dSeAcboi), cf. Acts 15:28. The plural can also be inspired by sympathy and inclusive thinking, cf.
Laubach (1967:96) on Heb 4:13: "Der Apostel weifi sich selbst auch davon betroffen, deshal sagt er: Wir
mtissen Rechenschaft ablegen. Das, was er im Auftrag Gottes und unter der Inspiration des Heiligen
Geistes schreibt, verpfligtet ihn ebenso wie die Glieder der Gemeinde, an die er seinen Brief richtet. In the
Epistle to the Hebrews the use of eycj is restricted to God in quotes from the Old Testament, cf. Heb 1:5:
xiviydrj ELTTEV TIOTE xorv dyyEAcov uiog |iou el ou Eyco oT||a£Qov y£y£vvr|Kd QE Kal 7rdAiv £y<b
£<ro|aai avxCj) tic, naxiqa Kal auxog loxav |aoi Eig utov; Heb 2:13: iced 7rdAiv iycj £ao|aai
7T£Ttoi6djg ETT' auxqj Kai 7rdAiv i&ou eyoj Kal xd Ttai&ia a |aoi ESOJKEV 6 Gtog; Heb 5:5: ouxcog Kai
6 Xgiaxog oux eauxov £56£aa£v y£vr]6fjvai O.QX^Q^ «AA' 6 AaAr\oac. rtgog auxov ulog \iov el
ov eycb ar)|a£Qov yEyewnKd ot; Heb 10:30: oI5a|a£V ydo xov ElTtovxa £|aol £K6iKnaig iyco
dvxa7To5cjaaj Kal TTOALV KQLVEIKUQLO<; XOV Aaov auxou; Heb 12:26: ou f\ cjjcovf) xr)v yf\\
EadAeuaev XOXE VUV bi £Ttr|yy£Axai Aeycov EXI anai, £ycj a£iacj ou |aovov xr\v yf\v dAAd Kal
xov ouoavov. The use of rJiaEig in Heb 5:11 may well suggest that the author implies a wider circle of
those who speak on God's behalf with apostolic authority.
156
Chapter 9 Heb 5:12 Oracle basics
5:11: 6 Aoyog Kai 5ua£Q[xr|V£Uxoc; AeyeLV. This way of combining the infinitive with
nomina is in line with its classical use; cf. Blass, Debrunner, Rehkopf (1990:323,324). "Also,
the matter is difficult to explain" is a similar construction in English. The reason for this is not
that the matter is difficult as such, but that the author's readers are not up to receiving it as yet.
The adjective &ua£Q[ir|V£uxoG (hardto explain, as a typical Koine phenomenon, see Blass,
Debrunner, Rehkopf 1990:94) occurs only here in the New Testament. Some advocate that it
usually denotes a quality of the material rather than the recipients (cf. Lane 1991: s.n. Heb
1 la). In this case, however, there is a context provided that lays the blame at the hearers' feet
for not having reached the required level of understanding for this advanced teaching.317
5:12: 7idAiv XQ£u*v £ X £ T £ T ou 5L&dcnc£LV u^dg xivd xd axoiX£la, may have two
accusative cases (v\iac, and axoixaa; cf. Blass, Debrunner, Rehkopf 1990:127). It is
however more likely that axoLX£la is a nominative plural (neuter), connected with xivd by
an ellipse of £axiv. This emphasizes that, although the author has many more things to tell
them, they even fail the test as far as the elementary is concerned.
5:12: Kai y£yovax£ XQ£k*v £X OVT£ ? ydAaicxog Kal ou ax£Q£dg xQoct>f|Q. "To be"
combined with a present participle indicates the beginning of a state, yeyovaxe (perfect, 2nd
person plural) indicating that it is a state of need they have entered into, and which continues
still. (Cf. Blass, Debrunner, Rehkopf 1990:287.) "You have become people needing," Zerwick
& Grosvenor (1988:663). "You have become and now are slow to understand," EUingworth &
Nida (1983:102). At this point the author emphasizes his readers' need of spiritual growth.
Just like children are looking forward to be "big" boys and girls who are allowed certain
things little ones are not, his readers should be looking forward to be able to digest more solid
foods, instead of elementary milk for infants.
5:12: xQ£Lav £X£T£ XOU SLSdcncEiv, a nominalised (substantivated) infinitive without a
preposition carries the genitive case. Koine Greek is well known for its xou + infinitive
construction (cf. Blass, Debrunner, Rehkopf 1990:33031). The infinitive usually follows
XQ£Lav, describing the state of need or actual problem. The author's readers are in need to be
taught. This is as much a charge to the teacher as to his pupils. By putting it this way the
author reaches out to his readers again.
5:13: dnEioog Aoyou 5iKaioauvr|Q (without experience of the Word of righteousness)
show a genitivus qualitatis, or of definition (Lane 1991: s.n. Heb 5:1314) unacquainted
(d7i£iQog) as far as the teaching of righteousness (Aoyou 6ixaiocri)vr)g) is concerned (cf.
Blass, Debrunner, Rehkopf 1990:136137). This genitive necessarily follows d7i£ioog to
define the specific kind of inexperience. Hegermann (1988:128) probably makes the matter
too complicated when he says: "Aber Aoyou SiKaioauvriG ist nicht befriedigend erklart als
317 The use of 5uaeQ)ar)veuTO<; (hard to explain) in Heb 5:11 is caused by the state of the author's readers.
"Die Begriindung dafur liegt nicht in der Sache. Es ist nicht so, als bedurfe es einer auBerordentlichen
Erleuchtung durch Gottes Geist, um das Zeugnis der Apostel zu verstehen
Die Begriindung dafur, daB
"es sich mit Worten schwer erklaren laBt,"liegt im Leben der H6rer. Ihr seid stumpf geworden mit euren
Ohren," according to Laubach (1967:110). According to Hegermann (1988:126) this is not so much a
matter of education or intelligence, but of unwillingness or inability to pay attention. The context of e r a l
vcodgoi yeyovaxe Talc, ctKoaic, (Heb 5:11 NRSV: since you have become dull in understanding)
confirms that the major stumbling block for proper teaching was not any intrinsic qualities of the Word of
God, but a hearing failure.
157
Chapter 9 Heb 5:12 Oracle basics
Semitismus, der nichts weiter meine als »rechte R e d e « , ooGog Aoyog. Vielmehr laBt der
Autor auch hier die Sache die fehlende Kompetenz, den Dienst der Lehre der Gerechtigkeit
wahrzunehmen doch wohl mit anklingen."31
5:14: f) OXEQECI xooc|>f) TWV bux TX)V E£,IV %a alo0r)Tr|Dia yeyv\x\ao\xeva. For this
adnominal genitive of belonging (xcov bia xr]v E^LV xa aLa9r|Tr|QLa yeyv\xvao\jLeva), see
Blass, Debrunner, Rehkopf (1990:13234). Solid food belongs those who have trained the
senses through the practice of distinguishing good and evil. The author admonishes his
readers that God's oracles should become so much part of their practical life that they will
esteem the things of this world from God's perspective on a daily basis.
9.3.3.3 Interpretation of Hebrews 5:11-14 within
the context of Hebrews 4:14-5:14
Within the passage Hebrews 4:145:14 the narrower context for 5:12 is made up by 5:1114.
The passage is a unity, because the teaching of 4:145:10 is structurally implied in the words
"we have much to say about this" (5:11).319 But as these verses are referred to in a general
way, they deserve a general rather than a detailed attention in determining the meaning of
5:12 and its proper context of Hebrews 5:1114.
Hebrews 5:11, refers (7i£Ql oft) to the preceding verses about Jesus' priesthood as a source of
eternal salvation for those that obey him (cf. Matt 7:21, Luke 6:46, James 1:21). Jesus was set
forth as the great high priest and the Son of God (4:14), who sympathises with human
weakness (4:15) and inspires sufficient confidence to put believers right with God (4:16).
Intermediation in restoring people's relationship with God was generally the job of the high
priests in particular (5:1). These men were called by God (5:4), able to relate to the people and
their weaknesses (5:2) as they were human as well (5:3). God called his Son Jesus to be priest
(5:45) in a special way, Kaxa xf]v xd^iv MEAXLQE&EK (according to the order320 of
Melchizedek) (Gen 14:18; Ps 110:4; Heb 6:20, 7:122). The main feature of this order was
that it was everlasting (7:3). As Son of God (5:8) and man (5:7) he related to mankind (5:8)
while reaching out to God (5:7). On completing his earthly journey and being resurrected
(Kai xEAacoGslg, 5:9), his high priestly office took effect (5:10) and now he is cuxiog
acoxriQiag alcoviou (the cause of eternal salvation) for those who obey him.
In 5:1114, the author reveals his wish to teach them more on this topic, but unfortunately
they don't seem ready for advanced teaching as yet (5:11), since they have become (perfect)
318 The expression Aoyou 5iKaiocn)vr]C refers to the wider teaching of the author concerning righteousness
and receiving peace with God. See also Hughes (1977:19192). Others, like Koester (2005:302), opt for a
moralistic interpretation, but this would be seen as rather abrupt change of thought pattern in an otherwise
flowing and well structured Bible book.
319 The author's teaching in 4:145:10 is structurally implied in the words TIEQL OU 7ioAu<; f\[tiv 6 Aoyoc,
(5:11); and also quite possibly in dTieiQog Aoyou 5iKaioauvr]g (5:13).
320 Christ's priesthood was Kara TX|V ialiv MeAxiaebeK, cf. Bauer & Aland (1988:1603). The author speaks
about a priesthood that is similar in nature to that of Melchizedek (cf. Gen 14:18; Ps 110:4; Heb 6:20, 7:1
22). This implies that it existed long before the Mosaic priesthood and is everlasting. The Greek Bible does
not use td£ic; but ecj)r]|a£Qia for the technical divisions within the Mosaic priesthood. Cf. Luke 1:5 e£
ecj^EQiag A|3id (Bauer & Aland 1988:667). See also 1 Chr 23:6,1 Chr 28:13. Both words are feminine.
158
Chapter 9 Heb 5:12 Oracle basics
"dull in the ears," hard of hearing, £7iei vcoQgoi Y e Y o v a T e xai$ «Koaig.321 Considering the
period they had been Christians already, they should have been able to teach other people.
However, as things are, they ought to be taught the basics of God's oracles, xa axoixeux xf\c,
dQxfj<; xdJv Aoyicov xov QEOV, all over again (5:12). We will explore this further under 9.3.
The author compares his readers to infants who need to be nursed with milk,322 perhaps
invoking a picture of a dependent baby that cries out for milk whenever it is hungry.3 3 At any
rate, lack of growth and use of opportunity are issues that are raised here. The author claims
that an infant Christian is characterised by being "without experience" or "not acquainted"
with the teaching about righteousness (5:13, CLTIEIQOC, Aoyou biKaioovvr\c,). As the author
of Hebrews had commenced (4:145:10), but discontinued (5:11), his teachings about Christ
as high priest (who intermediates and puts people right with God, becoming an instrument of
forgiveness of sins source of eternal life for those who obey him) for this very infancy issue, it
is likely that he has these teachings about Christ in mind when he refers to Aoyou
6iKaLOcnjvr|<;. This stage of maturity implies a greater level of discernment,324 nqoc,
bvaKQioiv KOAOU T£ KaL Kaicou.325 This discernment does not come about automatically,
321 The author's hearers have become "dull in the ears," hard of hearing (£7t£i VCOSQOL yeyovaxe T a ^
aKoalc;). Lane (1991: s.n. Heb 1 lb) connects this with eyeveTO Tidcriv TOIC; U7taicououo"iv autdj afcioc;
acoTnQiag alcoviou in 5:9 (the teaching that Christ has become a source of salvation for those who obey
him). It would be an object of debate whether the connection with ears was felt so strongly that this link of
ndcriv TOU; imaKououcav with dicoau; was obvious to the first readers, but the context carrying words
like u7taKcaJoucriv, dicoau;, 6 Aoyog, SiSdcncaAoi, and xa OTOLXEUX TTJ<; dQxf|<; xdjv Aoyuuv tou
Geou is significant.
322 The readers are compared to infants who need to be nursed with milk. Paul taught the Corinthians (1 Cor
3:14) in a similar fashion: Kdyco d&eAcjxii otjic f]&uvr|6r|v AaAf\aav v\xlv coc, Tiveu^aTLKoIg dAA' OJC,
aotQKivou; coc, vnmou; ev XQLCJTCJJ. ydAa ufidg inoxiaa ov |3od3fja ou7tco ydo ebvvaade dAA' ovbk
ETL vuv bvvaoQe. e t i y d o aaQKiKoi ECUE onou y a p ev v[xlv £,f\Aoc, Kai IQIC, OUXL aapKLKoi eaxe
icai KOLTa avQQOJTiov Tt£Qi7taT£LTe. OTav y a p Aeyrj TIC, eyco \JLEV £i|_ii riauAou ET£QO<; be e y a
ATIOAACO OUK dv9rjcoTtoi eaxe. (NRSV: And so, brothers and sisters, I could not speak to you as spiritual
people, but rather as people of the flesh, as infants in Christ. 2I fed you with milk, not solid food, for you
were not ready for solid food. Even now you are still not ready, 3for you are still of the flesh. For as long as
there is jealousy and quarrelling among you, are you not of the flesh, and behaving according to human
inclinations? 4For when one says, 'I belong to Paul', and another, 'I belong to Apollos', are you not merely
human?)
323 The topic of Christian growth is implied in Heb 5:1114. Fensham (1981:48) correctly points out that lack
of growth implies impediments in the exercise of responsibility: "Hulle is soos kinders wat nie die voile
verantwoordelikheid kan aanvaar nie." Lack of spiritual growth may even lead to apostasy. Laubach
(1967:110) aptly shows how this theme of Christian growth is enfolded in the teachings of the New
Testament: "Der Apostel grandet sich dabei auf die Tatsache, daft es fur jeden Christen die Moglichkeit
einer gesunden, normalen Entwicklung und Entfaltung im Glaubensleben gibt. DaB NT kennt
Wachstumsstufen im geistlichen Leben der Kinder Gottes
Es gibt aber auch die Gefahr des inneren
Stillstandes, der zum Abfall fiihren kann. Mangel an Glauben und geistlicher Aufnahmefahigkeit ist ein
unnatiirlicher, dem Wachstum des Glaubens widersprechender Vorgang."
324 Faith, knowledge and discernment go hand in hand. Clement of Alexandria (Stromateis 1.6.35) (Heen,
Phillip, Krey 2005:78), says about this passage: "Just as we say that it is possible to have faith without
being literate, so we assert that it is not possible to understand the statements contained in the faith without
study. To assimilate the right affirmations and reject the rest is not the product of simple faith but of faith
engaged in learning." Greek text (Migne 2006:10): dAAa KaOdneg tcai dv£v YQa[i\j.aTouv morov
Elvai bvvaiov c^a^ev, OVTOJC, auviivai TOL ev TT\ maTei Aeyo^eva oux olov Te \xr\ \xaQ6vxa
OfioAoyoupev. xd \ikv ydo z\) Aeyo^eva TTQoaxecrGai, xd bk aAAoxqia [ir\ izQooieoQai ov%
dnAcbc, f) 7UCTTU;., dAA' r| 7t£Qi xfjv [^d6ncriv menu; £|_inoi£i.
325 God's teachings inspire a greater level of discernment, 7TQO<; SUXKQLCTIV KOAOU TE Kai Kaicou. Koester
(2005:303) renders this aptly as: "Correctly distinguishing good from evil was a mark of maturity (Deut
159
Chapter 9 Heb 5:12 Oracle basics
but involves a training process of exercise (yeyv[xvao[x£va, perfectum participium
passivum).
9.4 Hebrews 5:12: (xa axoixeict xf\c, apx^?) TCOV Aoyiarv tou 0eot)
9.4.1 Greek text Hebrews 5:12
KaiydiQ 6c()£iAovT£g elvai bibdoKaAoi 5ia xov XQOVOV TTOALV XQ£^*v £X£T£ xou
&L&aaK£iv u|aag xiva xa axoiX£i£i xf)<; aQX^I? TGJV Aoyicov xou 0£ou Kaiy£yovax£
XQ£iav IXOVXEC Y ^ a K T O ? K a L o u o"T£Q£a<; XQocJjfig.
9.4.1.1 Text Critical considerations
The only issue here is not so much of manuscript tradition, but one of interpretation. Most
manuscripts read the interrogative xiva, cf. AV: "ye have need that one teach you again
which [xiva] be the first principles of the oracles of God" (Metzger 1975:666).
NestleAland argues for xiva: you need someone to teach you the elementary truths of God's
word all over again (e.g. NIV). This preference for xiva, however, is based on only a handful
of manuscripts. All the main witnesses that are favoured so much by NestleAland
otherwise read xiva without any accent, leaving it to the interpretation of the reader.
In the days when accents became generally used, almost all took the expression in the way it
is rendered by the Authorised Version and its underlying Textus Receptus. The presence of
xiva in the way NestleAland and Metzger's committee suggest it to be read, and which is
uncritically followed by most modern translations (Ellingworth & Nida 1983:104), would
have been considered superfluous by any early reader acquainted with Greek. The presence of
xiva would only make sense as riva, as xiva would have emphasized the obvious in a quite
unnecessary way. The construction "you are in need to be taught," implies the need of a
teacher already and did not need xiva to convey this. The use of xiva points to the use of a
sub clause.
1:39; Isa 7:16)." Laubach (1967:113) links this with the failure of Adam and Eve in Paradise: "Das 'Gute
und Bose', das es voneinander zu unterscheiden gilt, bezieht sich immer auf Lehre und Leben zugleich...
...Diese Worte, 'Gutes und Boses zu unterscheiden' erinnern uns ja unmittelbar an den 'Baum der Erkenntnis
des Guten und Bosen' im Paradies und an das versucherische Wort der Schlange, das sie an Eva richtet: 'Ihr
werdet sein wie Gott und wissen, was gut und bose ist' (1 Mose 2, 17; 3,5). Die ersten Menschen wollten
sich diese Gabe aus eigener Machtvollkommenheit aneignen und zerstorten dadurch die
Gottengemeinschaft. Tatsachlich erlangten sie kein unfehlbares Unterscheidungsvermogen. Gerade in einer
gefallenen Welt sind 'getibte Sinne zur Unterscheidung des Guten und Bosen' notig und werden uns durch
den Heiligen Geist in einem erlosten Leben zuteil." Laubach correctly points out that discerning good and
evil has become a necessity in a fallen world. In the original perfect world before the Fall there was no need
of such discernment.
326 Discernment is the result of lots of training (■y£.yv\ivau[ieva). This quality of SiaKQiaiv has an antithetic
relationship with ansiQOQ (vs.13; cf. Weib (1991:333).
327 Interestingly, Metzger (1975:666) has xivd, for which there does not seem any manuscript evidence at all!
His committee felt that "the indefinite pronoun (xivd) gives a sharper antithesis to elvai biSdcncaAoL in
the preceding verse." See for this also Jeremias (1975:133) and WeiB (1991:331). The feelings of almost all
Christians who actually spoke Greek in earlier centuries were quite different, however. The overwhelming
manuscript evidence shows that they took it as a natural interrogative (xiva): "Ye have need that one teach
you again which be the first principles of the oracles of God."(AV.)
160
Chapter 9 Heb 5:12 Oracle basics
9.4.2 Exegesis of Hebrews 5:12 as context of xdrv Aoylcov xou 0eou
The author reproaches his readers that they should have been far more advanced in their
Christian growth. The participle ocbeiAovxeg is connected to XQ£^*v exete, being
concessive. "Although you ought to be teachers,328 you are in need to be taught the first
principles of the oracles of God again." Although his readers should have come to the stage
where they were able to teach, they have not and would do well to go back to basics.329
These basics are defined as xa axoixEla tf)<; &QXH? xcov Aoytcov xou Beou. Zerwick &
Grosvenor (1988:663) give the excellent translation "the elementary principles of God's
oracles". Koester (2005:301) proposes something similar: "the most elementary matters of the
oracles of God." As Divine words these are authoritative in their own right.330
These "oracles" refer to all God's speech in a general way. Van Oyen (1962:84): "De eerste
beginselen van de uitspraken Gods."331 Schunack (2002: s.n. ad Heb 5:12): "die Elemente des
(grundlegenden) Anfangs der Worte Gottes." Laubach (1967:111): "allerersten Grundlagen
des Wortes Gottes." Fensham (1981:49): "Grondwaarhede van die woorde van God."
The combination of xa CTTOIXEUX and dQxn shows that what the Apostle has in mind is very
elementary indeed and emphasizes its importance.332 The fact that this is presented as a small
328 In this context the author reproached his readers for being dmeigoc, Aoyou SiKaLOcxuvr|g (5:13). They
should have had a grasp of Christian basics. The use of ocjseiAovxeg elvai bibaaKaAoi (5:12) does not
imply that he expected all of them to be teachers in the Church. Hughes (1977:190) is right when he says:
"this should not be taken to mean that they ought all to be in official teaching positions in the church, but
rather that they ought by now to be sufficiently advanced in their comprehension of Christian doctrine to be
able to instruct and edify those who are still young in the faith." The word 'teachers' does not mean
specialized professional instructors. For this reason it may be more natural to use a verbal expression such
as "by this time you should be teaching other people," according to Ellingworth & Nida (1983:104).
Laubach (1967:110,11) confirms this: '"Lehrer sein' bedeutet hier nicht, ein kirchliches Amt auszuuben. Es
geht um die Bestatigung und Entfaltung einer geistlichen Begabung (1 Kor 12, 28; Eph 4,11)." WeiB
(1991:332) agrees with this and also provides a reason for this view, taking teachers "lediglich als
oppositum zur in V.13 folgenden Kennzeichnung der Adressaten als unmtindiger "Kinder".
329 The Hebrews should go back to basics. Laubach (1967:111) summarizes in a helpful way: "Der Apostel
sagt, daB die Hebraerchristen noch einmal Elementarunterricht im christlichen Glauben brauchen."
Laubach also makes the connection with the philosophical elements fire, water, earth and air. It might be
that this expression is used to make a contrast with the elements or principles of this world, cf. Gal 4:3; 4:9;
Col 2:8.20. Hebrews itself, however, does not immediately suggest this. See also Bauer & Aland
(1988:15341535).
330 The authority of AoyLOv is already implied in the word itself, which presupposes a divine source. Koester
(2005:301) shows why the translation 'oracles' is appropriate: '"Oracles' (logioi) were prophetic utterances,
including the sayings of God found in Scripture (Philo, Posterity 28; Unchangeable 50). The plural
commonly referred to the Law (Deut 33:910, Acts 7:38; Philo, Moses 2.56; Decalogue 36; cf. Ps 119:10
11, 1023, 16263) or Jewish Scriptures (Moses 2.188; Ep. Arist. 17677; Rom 3:2; I Clem. 53:1; 62:3).
The term "oracles" is appropriate because Hebrews takes the Scriptures to be divine speech and interprets
them in light of Christ (pp. 11718). The basic elements of God's oracles (Heb 5:12) and the basic word of
Christ (6:1) are not identical, but neither can be taken without the other."
331 The expression xa aioixeia Trig ctQX^? tcov AoyLCOV TOU 8eou should not be read as a religious theory.
Koester (2001:280) correctly points out that "the author has focused on God's word as a spoken word, not
an abstract concept. He introduced the quotation of Ps 95 by saying that the Spirit of God "speaks" to the
listeners through the words (Heb 3:7), and the situation of God's people, both past and present, is defined
by the word that they have heard (4:2). Of principal concern is the effect that the word has when it
addresses people, whether through the biblical text or through the exhortations that Christians address to
one another (13:22; cf. 3:13)."
332 The combination of xa axoLxela and dqxA m Heb 5:12 suggests a bare minimum of very elementary
teaching: "Die grondwaarhede van die woorde van God dui daarop dat die eenvoudigste waarhede wat aan
161
Chapter 9 Heb 5:12 Oracle basics
beginning, also suggests that the xcov Aoyicov xou 0£ou have a lot to say otherwise. The
parable of milk and solid food shows the writer's respect for the integrity of God's oracles.
Even the principles are a matter of life and death to infants, but as they grow older and
mature, they need solid food and more advanced teaching from these oracles. Although the
expression "God's sayings" would certainly not exclude written documents from Moses, the
Prophets and the Apostles, Aoyiwv xou 0£ou seems to emphasize God's revelation and his
speaking. For this reason it has been translated as "the ABC of God's revelation to men" (J.B.
Phillips, cf. Ellingworth & Nida 1983:104) or as "the ABC of God's oracles" (cf. Lane 1991:
s.n. Heb 5:12).
9.4.3 Philological conclusion about Aoyicuv xov 0eov
In the Epistle to the Hebrews the words AoyLCOV xou 0£ou are used to denote authoritative
Divine speech. Both the wider and narrower context of Hebrews 5:12 show that Aoyicov xou
0£ou are used in a context of an intimate relationship with God that is initiated by God's
grace. God's oracles are instrumental for maintaining this relationship and promoting spiritual
growth and maturity. In Hebrews 5:12 xa axoiX£ia xfjg aQxrj? refer to the very elementary
knowledge, or basic understanding of these oracles. Even the practice of these Oracle basics is
considered potentially lifechanging and spiritually empowering by the author of Hebrews.
The use of Aoykov as such implies a divine source and this is reinforced by the narrow
context of xou 0£ou. Their source is the omniscient and powerful God as he takes the
initiative to relate to mankind, communicating and acting upon his Word.
hulle verkondig is, weer oorgeleer moet word. Hulle moes onderwysers wees vanwee die lang onderrig wat
hulle ontvan het, nou is hulle nog leerlinge in die beginstadium van hulle ontwikkeling. Hulle het dus in
hul geestelike eksamen gesak" (Fensham 1981:49). Schunack supposes that the Apostle might have used
this combination to show that he had both doctrine (xaCTTOLXEUX)and the Christian walk of his readers
(dgxn) in mind. Schunack (2002: ad Heb 5:12) points out correctly that this not merely involves an
intellectual assent, but an existential relationship with God that takes him seriously: "Insgesammt ist wohl
gemeint: Die Adresaten haben wieder notig, mit dem grundlegenden Anfang des Redes Gottes anzufangen
nicht urn intellektuell dariiber hinaus, sondern existenziell und praktisch in ihn hineinzukomrnen."
Although this view makes theological sense, it is not suggested by agxr\ as such (Bauer & Aland
1988:22325). What is more, the genitive in the clause xaCTXOLXEUXxfjc; dgxf\c. suggests OTOLXEUX is
qualified by aQxf\Q/ rather than that the two terms should express separate references to doctrine and life.
162
CHAPTER 10: 1 PETER 4:11 - ORACLE TALK
OUTLINE OF CHAPTER
10.1 Introduction
10.2 Wider textual context within 1 Peter
10.3 Immediate textual context: 1 Peter 4:711
10.3.1 Introduction
10.3.2 Greek text 1 Peter 4:711
10.3.3 Analyses of 1 Peter 4:711
10.3.3.1 An English translation (New International Version)
10.3.3.2 Grammar
10.3.3.3 Interpretation 1 Peter 4:711
10.4 Interpretation of 1 Peter 4:11
10.4.1 Greek text 1 Peter 4:11
10.4.1.1 Text critical considerations
10.4.2 Exegesis 1 Peter 4:11 as immediate textual context of Aoyux GEOU
10.4.3 Philological conclusion about Aoyux GEOU
163
164
166
166
167
167
167
167
169
172
172
172
172
175
10.1 Introduction
This chapter deals with "oracle talk," as the author333 sets forth God's oracles as the standard
for Christian speech in 1 Peter 4:11: EI TIC, AaAeL wc, AoyLa GeoO: £i TIC, buxKovel, wc, EB,
333 Guthrie (1990:762) correctly observes: "The very great weight of patristic evidence in favour of Petrine
authorship and the absence of any dissentient voice raises so strong a presupposition in favour of the
correctness of the claims of the epistle to be Peter's own work that it is surprising that this has been
questioned." The apostle Peter is introduced as its author (1:1), who claims to be a witness of the Messiah's
sufferings (5:1). Silvanus is mentioned as the secretary who wrote the letter (5:12, see also Acts 15:22 and
1 Thess 1:1). The letter may suggest that its author was widely travelled (Nesbitt 1959:14). Doubt
concerning Peter's authorship is a relatively late phenomenon. It was only in the twentieth century that
German scholars (e.g. Gunkel, Knopf, Windisch), followed in the English speaking world by Beare and
others after World War 2, seriously called this into doubt. The main objection raised against Peter's
authorship is his command of the Greek language. It would not be the first time that a fisherman from
Galilee would surprise with a public appearance that was totally untypical of his former education (cf. Acts
4:13). Peter's authorship was claimed from an early stage and the letter was well known to Papias (Baum
1996:262). Papyri confirm the early acceptance of 1 Peter (Aland 1967:88). The Greek Fathers, who spoke
the language better than most, were eager to point out some incongruence in style in other letters (cf.
Chapter 9), but did not raise an issue about 1 Peter. They found it perfectly acceptable that Peter, who had
probably grown up bilingual and also boasted the able assistance of Silvanus, had been able to write a letter
like 1 Peter. Attempts to relate 1 Peter to a persecution setting early in the second century (cf. Knox
1953:187189) have been encouraged by the fact that the only early pagan letter that describes the
persecution of Christians dates from this period. Adequate data about early persecutions are non existent
(cf. Sleeper 1968:271). Elliot (1976:251252) sums up the evidence: "For a growing number of scholars,
however, the evidence is too disputable to prove the theory. There is no agreement among historians as to
the inception or extent of the imperial persecution of Christians. Nor is an imperial persecution necessarily
indicated by the term rajpcoaig in 1 Pet 4:12. Nor is either the literary or historical "discontinuity" between
1 Pet 4:11 and 12 at all certain. Nor do the suggested parallels between 1 Peter and Pliny's correspondence
prove a common date. Nor is there evidence that the situation which Pliny describes regarding Bithynia
Pontus is also that of the other provinces addressed in 1 Peter. Nor, finally, have those scholars favoring the
imperialpersecution theory adequately considered or refuted a more likely explanation of the situation,
viz., the hostility, harassment, and ostracism of a local, social, and "unofficial" nature. Earlier and more
recent studies have cogently argued the latter case." This is in line with the description given inl:67, 3:13
17 and 4:1213. If organised state persecution should be supposed (which many find unnecessary) it may
well be that no written record of this survives. Unlike 2 Peter, 1 Peter does not meet the criteria that are
usually set for pseudoApostolic letters (Bauckham 1988:469494).
Chapter 10 1 Pet 4:11 Oracle talk
Laxuog f\c, xoQrjyel 6 0£og: iva £v naoiv &o£dCilxai 6 Qeoc, bia Irjaou XQLCTXOU, w
eaxiv r\ b6E,a Kai. TO KQaxog elg xoug cucuvag xcov alwvwv. d|^r|v.334
To understand this passage validly it is necessary to take the wider textual context of the
pericope in 1 Peter into account. Christian suffering is a recurring theme in this letter.
Christians trust the Word of God, but the world does not. The author of 1 Peter structures his
exhortations around references to the Word of God as external authority, to encourage his
readers, as they face enmity from pagans and the broken condition of a fallen, imperfect
world. In these circumstances, Peter shifts his readers' focus from their sufferings to God's
eternal perspectives.
These structural references to the Word of God are used as a motivational force for Christian
living. "Oracles of God" (1 Pet 4:11) is placed in a context about God who is ready to judge
the living and the dead. The author of 1 Peter is not only presenting a God who speaks to his
readers, but also one who holds the ultimate control over each person's destiny. It is according
to the truth revealed in his Word that he will also judge all people.
During their pilgrimage on earth, God equips his people with expressions of his grace, gifts
that are represented by the categories "speech" and "service," words and deeds. For both of
these God is considered the source and standard. God's oracles provide the criterion and
inspiration for Christian communication, such as preaching and pastoral counsel. What is
being communicated should be in line with the revealed will and insights of God. He who
speaks for God should be dependent on the mind of God. The Aoy ux 0£ou are the equivalent
of God's authoritative utterances that should model all speaking. As his servants were
prompted to speak in times past, Christians similarly are to follow the promptings of God as
the standard for their speech.
To establish the role of God's oracles in 1 Peter I will first take a closer look at the wider
textual context of 4:11 within 1 Peter (10.2) and subsequently at the immediate textual
context of 4:711. These verses are analyzed (10.3.3), translated (10.3.3.1), relevant grammar
issues considered (10.3.3.2), and subsequently interpreted in their own right (10.3.3.3). After
this 4:11 is studied and interpreted within this context (10.4), to enable a philological
conclusion about Aoy ux 0£ou.
10.2 Wider textual context within 1 Peter
In this letter the author addresses Christians in Asia Minor as people who have been chosen
according to God's plan and active involvement in the affairs of this world. The author
subsequently elaborates on this in greater detail in 1:312. In this passage he explains
salvation in terms of God's grace, a new spiritual birth, a forthcoming heavenly inheritance, a
walk of faith and the accomplishment of God's salvation when Christ shall return and be
revealed to the world.
334 1 Peter 4:11 (NRSV): "Whoever speaks must do so as one speaking the very words of God; whoever serves
must do so with the strength that God supplies, so that God may be glorified in all things through Jesus
Christ. To him belong the glory and the power for ever and ever. Amen."
164
Chapter 10 1 Pet 4:11 Oracle talk
The author closes this section by emphasizing that all these things had been long since part of
God's plan as he revealed it to the prophets of old,335 who are said to be indwelt by the Spirit
of God's anointed Messiah.
The pericope 1:312336 is used as a basis for the exhortations that follow from 1:1325.337 In
this section the author calls his reader to holiness. He motivates this call from Scripture:
a7TTaL T L
6I6TI Y£YQ
° &YLOL £C£cr9£ OTL iycc ayioc, e\\ii. (For it is written: "Be holy,
because I am holy.") This is followed by another reference to God's plan of salvation338 (1:17
21), another admonition and again a motivation (5LOTL) argued from the Scripture, this time
connecting the role of the Word of God in the spiritual birth of the readers (l:2325).339
335 The prophets were indwelt by the Spirit of Christ, who witnessed to them long before the actual events took
place. These prophets had the otherwise unseen, revealed (d7i£KaAucj)0r|) unto them. Miller (1993:306
307) correctly points out that this revelation comes with an obligation to 1 Peter's readers: "In 1:1012 Peter
suggests a "practical equivalence" between the Old Testament message as the apostles understood it in the
light of Christ, and the gospel which had been preached to his readers. In 1:22ff. Peter suggests that it was
this gospel which had brought his readers new birth, and closely connects it with the Old Testament
message. Also, in 1:22 and 2:8 Peter insisted that it is this word which is the "truth" and claims their
"obedience."
336 1 Pet 1:1012:7ieQifig acoTr|Qiag e4eCr|Tr|0"av Kai e£r|Qauvr|0"av 7ioocj)fiTai oi 7IEQL xf\c, tic, u(adg
xdoiTOc; 7iQocj)r|T£uaavT£g n £oauvd)VT£g tic; Tiva r| 7ioIov KCUQOV £&r|Aou TO EV auTolg 7iv£U|_ia
u
XQKJTOU 7TQO|aaQTUQ6|i£vov TO. tic, XQIXJTOV 7Ta0r||aara Kai xac, \itxa rauTa b6B,ac, olc,
d7i£KaAucj)0r| OTL OUX kavxolc, ujalv bi 5LT]K6VOUV a u r a a vuv a.vr\YYi\r\ ULIIV bid TCOV
£uaYY£/^L(7a|l^V£,JV uiidg £V 7iv£U|aaTi dyiCjj d7ioo"TaA£VTi an' ougavou tic, d £TU0u|aouaiv
dyyEAoi 7iaQaKU\J>ai. [NRSV: Concerning this salvation, the prophets who prophesied of the grace that
was to be yours made careful search and inquiry, "inquiring about the person or time that the Spirit of
Christ within them indicated, when it testified in advance to the sufferings destined for Christ and the
subsequent glory. 12It was revealed to them that they were serving not themselves but you, in regard to the
things that have now been announced to you through those who brought you good news by the Holy Spirit
sent from heaven—things into which angels long to look!]
337 1 Pet 1:13: 5io dvaCcoad|_ievoi Tag oacjwag Tf|g biavoiag ujacov vr|cj)ovT£c; TEAELCO? £AniaaT£.
[NRSV: Therefore prepare your minds for action; discipline yourselves; set all your hope on the grace that
Jesus Christ will bring you when he is revealed.] Using the structural marker 5io in the Greek text, Van
Rensburg (1992:3639; cf. Van Rensburg & Vosloo 1999:1713) convincingly argues that 1:312 is the basis
for the sections 1:1325, as well as three other sections (2:110, 2:114:19; 5:111). Although these
sections are theologically connected to the basic statement in 1:312 the author makes no unambiguous
reference to this statement other than in 1:1325. It is rather reference to similar ideas reiterated in the
immediate context of later sections of the letter than a strict reference to 1:312 that play a role. Section 2:1
10 is motivated from the role of the Word of God in spiritual birth (1:2325). Section 2:114:19 may find a
more natural closure in 3:14 or 4:4, especially as exhortations in 4:518 is emphatically argued from the
impending judgement and end of the world, a theme that could only loosely be derived from 1:6. It could
be argued that 5:111 finds itself in that same immediate textual context as well. In other words, while Van
Rensburg convincingly points out some of the connections between Peter's introduction (1:2 could even be
regarded as a summary of 1:312) and subsequent parts of the letter in theological theme, the structural and
philological indicators allow for the possibility of a less rigid masterplan for the epistle and suggest the
possibility of a flowing interpretation, as the author naturally built and dictated one section upon the next
after his basic introduction of God's plan of salvation.
338 Van Rensburg (2005:418432) helpfully identifies several images that 1 Peter uses for salvation. Added to
this, it should be kept in mind that in terms of 1 Peter salvation is different from redemption. The latter has
been accomplished (1:18: £AuTQCo0r|T£, Passive Aorist), as is God's mercy to believers (2:10:
£A£r)0£VT£g, Aorist Participle Passive). Salvation, however, is a present process (cf. 3:21: 6 Kai v[iac,
dvTiTimov vOv OCIJCEL (3a7iTia(aa [NRSV: Baptism, which corresponds to this, now saves you.]) and has
not been accomplished as yet (1:5b: oid nioxtwc, tic, acoTT]Qiav £TOi(ar)v dTioKaAucj)0f|vai ev KaLQco
iox&iQ [NRSV: through faith for a salvation ready to be revealed in the last time.]; see also 1:910).
339 1 Pet 1: 2225: Tag ^uxdg u|acov f\yv\x.6xtc, k\ xf\ imaKofj xf\c, dAr)0£iag tic, cj)iAa5£Acjxav
165
Chapter 10 1 Pet 4:11 Oracle talk
This is used as an incentive for spiritual growth (2:12 d7io0£|Li£voi ouv naoav
Kcuciav).340 After this the letter (2:410) portrays God's provision in Christ and the necessary
offence and stumbling this causes for non believers. Acceptance by God makes Christians
different from a world that rejects him.
A new series of exhortations follows in the section 2:113:9. This is again motivated by an
extensive reference to Scripture (3:1014, quoting from Ps 34:1216, Isa 8:12) and a summary
of the apostolic teaching concerning Christ's example on earth (3:1522). This example of
Christ suffering injustice and rejection while pursuing the will of God (XQIOTOU OUV
naQovToc, craQKi341) in turn serves as the basis for a warning against a pagan lifestyle (4.1
4). Another motivation against indulgence in sinful behaviour is added by the impending end
and judgement of the world (4:57a). The exhortations in 4:7b4:16 (oco(\)QOvr\oaT£ ouv 342 )
are emphatically put in this immediate textual context (cf. 4:1718). The final series of
exhortations (4:195:11) is built on this premise (especially 4:1718).
The epistle ends (5:12) by reconfirming the truth343 of its teachings (£7iifiaQTUQCov ravvr\v
£ivcu aAr|0f| x<*QLV T O U ©£OU EIQ f|V orfJTE344) and sharing several greetings and
acknowledgements (5:1214).
10.3 Immediate textual context: 1 Peter 4:7-11
10.3.1 Introduction
1 Peter 4:711 contains another in a series of structural references to the Word of God that are
used as a motivational force for Christian living (cf. 1:1012; 1:2225). The passage is
sandwiched in a context of God as the judge of all men God (4:56; 4:1718). Consequently
everyone is accountable to God and his preferences and insights extremely relevant for daily
living and the Christian's final destiny.
dvunoKQixov EK KaBapdg Kapotag dAAf]Aoug ayanr\oaTZ CKxevwg 23 dvaY£Y £VVr ll a ^ VOL O U K £ K
cmoodg 4>9aQxf|g dAAd dcjjBdQxou Sid Aoyou Cwvxog 9eou Kai. (^evovxog 24 SLOTL naaa OCLQE, wg
Xopxog Kai. naaa b6E,a auxf|g cbg dv8og XOQTOU e£r]Qdv8r] 6 xopxog Kai. TO dv9og e^meaev.
[NRSV: Now that you have purified your souls by your obedience to the truth so that you have genuine
mutual love, love one another deeply from the heart. 23You have been born anew, not of perishable but of
imperishable seed, through the living and enduring word of God. MFor 'All flesh is like grass and all its
glory like the flower of grass. The grass withers, and the flower falls, 25but the word of the Lord endures for
ever.' That word is the good news that was announced to you.]
340 1 Peter 2: la (NRSV): "as you then get rid of all sinful practice." As ouv is used in a participial construction
that is part of craving for the teachings of the Word of God (1:2: e7U7io8f]craxe; cf. 1 Cor 3:2, Heb 5:12
13), it is not likely that the author intended his readers to refer to 1:312 directly. It was rather his recent
summary (1:1723) and particularly the role of the Word of God in making all this possible that would
come to mind with ouv.
341 1 Pet 4: la (NRSV): "Since therefore Christ suffered in the flesh."
342 1 Pet 4:7b (NRSV): "therefore keep sane."
343 Truth in 1 Peter is synonymous with Gods view. His revelation is not an abstract theory, but aimed at
Christian thinking and living. Senior (2003:126) recognizes this as he says: "This notion of'God
consciousness' or awareness of truth through the eyes of faith is a key underlying motif of the letter and it
emerges again in the final doxology (4:11b)."
344 1 Pet 5:12 (NRSV): "I have written this short letter to encourage you, and to testify that this is the true
grace of God. Stand fast in it."
166
Chapter 10 1 Pet 4:11 Oracle talk
10.3.2 Greek text 1 Peter 4:7-11
7idvxcov bk TO xeAog fyyyiKev acocj)Qovr|crax£ oi3v xai vr\\\>aT£ eig TIQOOEVXOLC, 8 TTQO
7idvTcov xf]v elg eauxoug dydmiv EKXEvfj exovxeg OXL dydnT] KaAu7TX£L7TAf]0og
dLiaoxicov 9 CJJLAO^EVOL elg dAAf]Aoug dveu YOYYUCTlao^ w £Kaaxog Ka0cog £Aa|3ev
xdoicr|aa elg eauxoug auxo 6iaKovouvxeg cog KaAoi OLKOVOLIOL 7TOLKiAr|g x<XQLxog
0eou u EL xig AaAel tog Aoyux 0eou EL xig 6iaKov£i cog iB, Laxuog fjg XOQTIYEL 6 0e6g
iva EV naoiv &o£dCr|xaL 6 0e6g 6id IrjaoO XQLCTXOO cp eaxiv r\ b6B,a Kal xo KQdxog
eLg xoug alcovag xcbv aLcovcov dLifjv.
4:7
10.3.3 Analyses of 1 Peter 4:7-11
10.3.3.1 An English translation (New International Version)
7
The end of all things is near.
Therefore be clear minded and selfcontrolled so that you can pray.
8
Above all, love each other deeply, because love covers over a multitude of sins.
9
Offer hospitality to one another without grumbling.
10
Each one should use whatever gift he has received to serve others, faithfully
administering God's grace in its various forms.
11
If anyone speaks, he should do it as one speaking the very words of God.
If anyone serves, he should do it with the strength God provides,
so that in all things God may be praised through Jesus Christ.
To him be the glory and the power for ever and ever. Amen.
10.3.3.2 Grammar
I Peter 4:711 is important as the immediate textual context of I Peter 4:11. To fully
appreciate and understand 4:711 it is necessary first to deal with grammatical issues. These
issues do not necessarily relate to the argument about oracles as such, but are important to
define the immediate textual context of 4:11. The main objective of this section is to enable a
careful interpretation of the textual context, and, subsequently, the function that 4:11 has in
this.
4:8: As an expression of preferential treatment TLQO is combined with ndvzwv, cf. Blass,
Debrunner, Rehkopf (1990:17273). Realising that the end is at hand (4:7) the most important
thing that the believers should keep in mind is: "love one another". The participle exovxeg
continues the imperative of acocj)Qovr|aax£ and vr|i|;ax£ in 4:7, cf. Blass, Debrunner,
Rehkopf (1990:39798). The foundation for this is laid by obedience to God's revealed Word
(cf. 1:22; John 13:34).
4:9: Peter uses the preposition dveu, meaning "without" or "free from" (Bauer & Aland
1988:129130). Cf. 1 Peter 3:1 "without words"(Blass, Debrunner, Rehkopf 1990:175). In 4:9
hospitality should be offered "without grumbling" (NIV), or "without complaining"(NRSV).
Both 3:1 and 4:9 encourage the reader to subject speech and silence to God's instructions.
This leads up to the exhortation in 4:11 to make God's oracles the standard of speech and for
when (not) to speak up.
4:10: The participle &iaKovouvTeg like the participle exovxeg earlier, continues the earlier
imperative, cf. Blass, Debrunner, Rehkopf (1990:39798). The NRSV has: "Like good
167
Chapter 10 1 Pet 4:11 Oracle talk
stewards of the manifold grace of God, serve one another with whatever gift each of you has
received." Peter recommends a mindset both of love (4:8) and of service (4:10). The
description 7TOiKiAr]g x^Q 1 ^ 0 ^ 9eou (genitivus qualitatis, Blass, Debrunner, Rehkopf
1990:136137)345 refers to the manifold expressions of God's grace. The administration of
God's grace to others is the ultimate goal of Christian behaviour and speech. Christians are
used in the service of this grace as vehicles and tools.
4:11: Some commentators (like Michaels 1988: s.n. ad 1 Pet 4:11) attach great value to the
lack of a definite article in d tig AaAel cbg Aoy ux 0£ou.346 There is no need for this as
definitive articles are often left out in Greek altogether, especially in prepositional
constructions (Blass, Debrunner, Rehkopf 1990:205206) or when an author wishes to convey
a definite concept that is general in its application. For this reason cbg Aoyia 0£ou should be
translated with a definite article in English: "as the oracles of God" (AV); or "the very words
of God" (NRSV, NIV). This denotes an inherent quality. It is not "like God would speak," but
cbg Aoyia 0£ou conveys the exhortation of conforming to the specific divine oracles,
collectively used as a phenomenon, that God has made available.
4:11: £i Tig AOAEI cbg Aoyia Qeov £i Tig bwacovel cbg eE, laxuog f|g xoor]y£l 6 0£og.347
The Christian message should touch both words and deeds. Elliot (2000:758) aptly points out
the parallelism found in this passage: "The parallelism of this couplet is marked by balanced
conditional statements, followed by elliptical clauses referring to God
[let that one do so]
as [uttering] oracles of God." It is God who provides the standards for speech and the power
for Christian living. The strength for service comes from him: cbg EE, Laxuog t\c, xoQr|y£L 6
8£og, shows xoor|y£iv, which probably originally was an intransitive verb (merely providing
in general) used in a transitive way, taking a direct object, in this case (specifically providing)
strength for ministry (Blass, Debrunner, Rehkopf 1990:12223).
The comparative particle cbg is used to convey that it is according to the strength that God
provides, cf. Blass, Debrunner, Rehkopf (1990:35354). Like the oracles provide the standard
for Christian speech, the measure of God's strength provides the aim for Christian service.
4:11: Doxologies often use a construction with an ellipse where usually EOTLV or £ir] is
implied; cf. Blass, Debrunner, Rehkopf (1990:105). Here EQTLV is already supplied by the
author, stating that the glory and the power belong to him,348 emphasizing that these are
345 Goppelt (1978:287) is right when he says that "der Genitiv x«QiTO? nahert sich hier einem Gen. Obj. Und
der Begriff xaQL? selbst dem Sinn "Gnadegabe"; mann kan es vielleicht als 'Liebeserweisung' verstehen."
The use o f Liebeserweisung' is less fortunate as this tends to confuse dydnr\ and XOCQLTOI;.
346 1 Pet 4:11 a (my translation): "if someone speaks, let it be in accordance with the oracles of God."
347 1 Pet 4:1 la (NRSV): "whoever speaks, as one who utters oracles of God; whoever renders service, as one
who renders it by the strength which God supplies."
348 The relative pronoun cp may technically refer to either Jesus or God. The latter is preferred by Goppelt
(1978:291) and Van Houwelingen (1993:159). Wiebert (1984:262) mentions in favour of the latter that God
is the subject of the sentence (5o£dCr|TCu). Schreiner (2003:216) adds that it "seems strange to some to say
that the glory is both "through" Christ and also for him," but finds in Rom 11:36 a similar construction.
Grammatically, Jesus is the nearer antecedent, and similar glory is ascribed to him in 2 Pet 3:18: mj^dvete
5e EV x«QLXi ical yvdnoei xov KUQIOU TJ(ICI)V icai. aa)Tfjgo<; 'Irjaou XQKTTOU auxcp rj 6 6 4 a icai.
vuv icai. £i<; r||i£Qav ald)VO<; d(iTjv. Other references are less equivocal. Heb 13:2021: 6 be BEOC; xf\c,
elQr|vr]<; 6 dvayaycov EK VEKQCOV TOV noi\xeva xcov 7iQo(3cn:cov TOV (icyav ev ai|icm 6ia0r]icr]<;
168
Chapter 10 1 Pet 4:11 Oracle talk
rightfully his. The goal of Christian speech and living is that God be praised through the
difference Jesus Christ makes in human lives. Glory and power, however, already belong to
him.
10.3.3.3 Interpretation 1 Peter 4:7-11
The beginning of 4:7, 7idvxcov 5e TO xeAog f]YYLK£V>35° technically belongs to the
preceding verses about God who is ready to judge the living and the dead (4:56 OL
&7io6cocrouaLV Aoyov xtp exoi|acog exovxiKolvai Cwvxag Kai vacooug. elg xouxo ya.Q
KaL vcKQotg eurjYY£/^La9r] iva KQLGCOCJL jaev Kaxa avGoamoug aaQKL Cwcri be Kaxa
0e6v 7ivei3|aaxL351). The author of 1 Peter is not only presenting a God who speaks to his
readers, but one who holds the ultimate control over each person's destiny. It is according to
the truth revealed in his Word that he will also judge all people. It is on this premise that the
second half of 4:7 continues with acoc^Qovrjaaxe ofrv KaL vrjijjaxe eic, nQOoevxaC,. It
349
350
351
352
aicoviou xov KUQIOV r|(icov Ir|crouv KaxapxtaaL v[xdc, ev 7iavxl dyaScjj dc, TO 7ioif]aai TO GeArma
auToti 7ioia)v ev r|(ilv TO eiidpecrTov evcomov CLVTOV bin lr|crou XQICTTOU el) r\ b6E,a EI<; TOIX;
aicova<; TCOV aicovcov a^r|v; Rev 1:5,6: Kai d7io lr\oov XQLCTTOU 6 (idpTui; 6 mcnxx; 6
7IQCOTOTOKO<; TCOV VEKQCOV KaL 6 AQXCOV TCOV |3aaiAecov TT]C, yf\c, TCJJ dya7icovTL rmd<; Kai AuaavTi
r||ad(; EK TCOV dfiapTicov f]|acov ev xcjj at|aaTL auTOU. KaL £7toLT]a£v rmd<; |3aaLAeiav Lepeu; xcp 8ecjj
Kai 7iaTpl avTov auxcp r\ b6E,a KaL TO KQ(XTO<; ei<; TOU<; aid)va<; TOJV aicovcov d(ir)v. Cf.
Bratcher (1984:117). However in both these references and most other that are raised to support Jesus as
the antecedent of cp in 1 Peter 4, the relative pronoun may also refer to 8eo<;. Holmer& Boor (1976:152)
prefer an ascription to Jesus nonetheless. Selwyn (1947:220) argues: "The order of the words strongly
favours it." Schweizer (1998:83) leaves the matter undecided: "So oder so, Gott, wie er sich in Christus
offenbart hat, steht allein im Rampenlicht, nicht die reddened und dienenden Menschen." Like John 17:5:
KaL vuv &6f.aaov |_ie cru 7idT£Q 7iapd aeauTcp TTJ &6f.i] fj elxov 7ipo TOL3 TOV Koajiov elvai 7iapd
aoL, this passage seems to treat the glory ascribed to God and Jesus on a similar level.
The expression cp ecmv r\ b6E,a KaL TO KQaTog emphasizes that the glory and power are rightfully his.
This is well put by Balz & Schrage (1973:110): "Wichtig istderlndikativ("ist", nicht: "sei"): Gottwird
nicht etwas Fehlendes zugesprochen, sondern es wird das ihm Zukommende aufgenommen und lobend
gepriesen."
1 Pet 4:7a (NRSV): "The end of all things is at hand." In Peter's view the end of all things has drawn near.
This should be read in connection with 4:46, where the author portrays God as the judge of the living and
the dead to whom all must give account (cf. Van Rensburg & Vosloo 1999:17271728). This is not
designed to cause panic to his readers, but it would have encouraged them to realise that there will be an
end to their suffering and they will be treated justly in the end. Realising this, the nearness of the end of all
things should subsequently (4:7b) encourage them to a sober and godly perspective. Schweizer (1998:82)
shows this capably: "Den Lesera, die die Botschaft von Jesus Christus gehort und angenommen haben, sagt
es also zunachst, dass ihre Zeit nicht mehr die alte, immer gleiche oder doch nur in stetem Kreisen sich
wiederholende Zeit ist. Fur sie ist die Zeit offen auf die Zukunft hin, auf die alles hinzielt und die alles zur
Vollendung fuhrt. Dabei ist aber gerade nicht an einen Enthusiasmus gedacht, der alles Gegenwartige
ilberspringen wollte. Im Gegenteil fuhrt die Ansage des nahen Weltendes und des Anbruchs der
endgiiltigen Vollendung ausgerechnet zur Besonnenheit, die iiber den Augenblick hinaussieht und sich
« n u c h t e r » (vgl. Zu 1,13) vor Illusionenen htltet, die uber alles Bedrohende oder Verlockende Gott selbst
in die Mitte stellt und von ihm alles Leben erwartet."
1 Peter 4:56 (NRSV): "But they will have to give an account to him who stands ready to judge the living
and the dead. 6For this is the reason the gospel was proclaimed even to the dead, so that, though they had
been judged in the flesh as everyone is judged, they might live in the spirit as God does."
The exhortation to be sober, vr\ty<XT£, (vricjxo, cf. Bauer & Aland 1988:1090; Liddell & Scott 1996:1175)
implies freedom from any state that may cloud one's proper judgement. In other words, they should be able
to focus on prayer and give it their proper attention while they do so. Beare (1947:158) is right when he
states that this expression "combines the thoughts of literal sobriety, abstinence from drunkenness (cf.
IThess. 5:78), and of clearheaded insight which sees life steadily in the light of eternity and of the
impending end of Time. The two verbs together suggest a disciplined life, with all the faculties under
169
Chapter 10 1 Pet 4:11 Oracle talk
is in this same context that 4:8 recommends the virtue of love (TIQO TLCLVTCOV xf]v E'LC;
tavTOvc, dydTirjv EKTEVT] EXOVXEC, onaydnr] KOAUTITEL354 nAf\Qoc, d|aaQXLO)v); 4:9
hospitality (CJJIAO^EVOL355 elg dAAr|Aoug dveu yoyyua|aou 356 ); and 4:1011 the use of
control and the energies unimpaired by any kind of excess
enjoined primarily for the sake of the prayers
in which the Christian most truly realizes his communion with God and his fellowship with all believers."
353 1 Pet 4:7b (NRSV):"therefore keep sane and sober for your prayers."
354 Some have been adamant to read a controversial statement into Peter's words OTI ccycmr] KaAu7TT£i
7iAf\QoQ a[xaQxubv (4:7), that love covers all things. Feldmeier (2005:146) accuses Peter on the one hand
of proposing that human love is cause that invites God's response to forgive sin, but on the other hand
warns that one should not press this matter because he (following Goppelt) has decided that Peter was not
expressing himself accurately theologically when he wrote this: "Die Bedeutung der gegenseitigen Liebe
wird noch durch die Begrundung unterstrichen, dass die Liebe die Menge der Sunden deckt, d.h. dass sie
vergibt. Als Begrundung der Aufforderung zur Geschwisterliebe besagt der Satz, dass der Mensch durch
praktizierte Liebe seine Vergehen gleichsam kompensieren kann. Nahme man diesen Satz als
soteriologisches Axiom, so stiinde er in explizitem Widerspruch zu den sonstigen Aussagen des Briefes
tiber das VersQnungswerk Christi (vgl. 2,24; 3,18). Nun sind solche Unscharfen fur den IPetr nicht
untypisch un Goppelt warnt zu Recht davor, einen solchen Satz zu pressen." It is, however, not the text as
such but Feldmeier's deliberate interpretation that creates the contradictions he subsequently lays at Peter's
doorstep. The author of 1 Peter is not dealing with the doctrine of salvation in 4:7. He had covered that in
1:18 already (£AuTQO)8r]T£ EK xf\c; [xaxaiac; ULUOV dvacrtQocj)fj<; 7TaTQ07TaQaS6TOU dAAd TILLIO)
ai|aaxi COQ d[ivov dLUO|aou Kai da7TtAou XQLOTOU). Instead, in 4:7 love covering plenty sins is now
placed in the textual context of TidvTCov SE TO TEAOC; f|yyLK£V (4:7) and TO KQLLia and TOU OIKOU TOU
8EOU (4:17; cf. 4:56). The conviction that God judges, punishes and rewards was widespread in the New
Testament, e.g. Matt 7:2; 16:27; Luke 14:14; 19:22; Acts 17:31; Rom 2:16; Rev 20:1213. Reference to
Prov 10:12 considering love covering sins applies to the Hebrew text only, as the LXX has: \J1OOC, eyELQei
VELKO? TtdvTag SE TOU<; \xr\ cj)[Aov£iKOuvTag KOAU7TTEI cj)iAia (Hatred stirs up strife, but affection
covers all that do not love strife). See also James 5:20 yivcocrKETCU OTL 6 £7tiO"TQ£i|jac; d|aaQTCuA6v EK
7tAdvr)? 6Sou auTou acuaEi i|;uxr]v auTou EK Bavdrau Kai KOAUI^EL nAf\doQ d|aaQTia)v. Cf. Luke
7:47: ou x a Q l v A£yw ooi dcj)£arvTaL a i a\xaQTiai avxf\c; a i TtoAAai OTL rryd7Tr]o'£v TtoAu & bk
oALyov dc))L£TaL oALyov dya7Ti^. Van Houwelingen (1991:156) correctly suggests that this passage does
not speak about God's forgiveness, but ours. He makes covering sins apply to the everyday relationships
between Christians: "Vergeving herstelt de onderlinge gemeenschap, zoals Jezus aangaf in de gelijkenis
van de koning die afrekening hield met zijn slaven (Mt. 18, 2335)."
355 Hospitality (CJ)LA6£EVOL) was a Christian virtue; cf. Matt 25:35; Rom 12:13; Heb 13:2; 1 Tim 3:2.
Schweizer (1998:82) helpfully puts this in the perspective of a personal experience of God's love: "Wie
nicht aus der Liebe heraus, ja letzlich als ein selbst von Gott geliebter « F r e m d l i n g » leben gelernt hat,
kann auch nicht wirklich « g a s t f r e i » (wortlich:«fremdenliebend») werden." Michaels (1988: s.n. ad 1
Pet 4:9) endeavours to explain this passage from a comparison with Didache XI.5,6,12 and being grumpy
about giving (Didache IV.7), pointing to the abuse of Christians by travelling charlatans. Selwyn
(1947:218) correctly points out that this explanation is most unlikely: "But it is doubtful whether this is the
primary meaning of St. Peter's words here, which, in view of the context and of the words ELC; dAAfjAouc;,
appear to have a more intimate and domestic reference" (cf. Wiebert 1984:258). Beare (1947:159) aptly
calls attention for the wider context of hospitality in the ancient world: "Hospitality was always a sacred
duty among the Greeks; Zeus himself under the title ZEVQ HEVLO?, guarded the relationship between host
and guest, and pursued any breach of hospitality with the vengeance of heaven." Cf. Senior (2003:118).
356 The expression "without grumbling" (dv£U yoyyuaiaou, see also Bauer & Aland 1988:328) recognizes
that hospitality, even to fellow Christians, does not always come naturally and may be experienced as a
burden. Wiebert (1984:258) is right when he says: "Without murmuring is a frank recognition that the
practice of hospitality could become costly, burdensome, and irritating. The expression is also found in
connection with the Jewish people's response to Jesus. Cf. John 7:12: Kai yoyyuaLxog TCEQL auTou fjv
noAvc; EV TOU; OXAOLC; OL LXEV EAEyov OTL dyaBoc; EOTLV OAAOL 6E EAEyov ou dAAd TtAavd TOV
oxAov; 7:32 fJKOuaav ol <J>aQLaaloL TOU OXAOU yoyyuCovrag TOOL auTou xauxa Kai d7t£OT£LAav
oL dQxi£Q£l<; Kai. ol OoiQiaoiloi unr)Q£Taq iva Tiidacocav auxov. The Greek term may denote a
muttering or low speaking as a sign of displeasure (cf. Knoch 1990:116).
170
Chapter 10 1 Pet 4:11 Oracle talk
spiritual gifts357 and/or natural talents and acquired skills (4:101 la: hcaoTOC, KCLQCOC,
£Aa|3£v x«QLCTjaa tic, iavxovc, auxo biaicovouvTEg cog KOAOL
olKOv6[aoL3587TOLKiAr|g359xaQLTog 0£ou.360 EL Tig AaAd cbg \6ywc 0£ou EL tig 6L£XKOV£L
cog kE, Laxuog fjg xoQTlY^ 6 0£O£) Many commentators use the occurrence of xctQitog as a
stimulus to excurse on gifts of the Spirit. There is some justification in that, as xctQLCLta and
XaQig are related etymologically and in subject matter, and both are used here. Peter,
however, emphasises the grace of God as storehouse, containing a great diversity of
expressions of this grace and bounty. This suggests the picture of God as the owner of a
storehouse of grace with many spiritual goods. From this infinite resource every Christian,
EKaaTog Ka0cbg £Aa|3£v xaQiajaa £ig eauxoug, 361 has received a gift especially suited to
himself. In this way Christians administer grace from God's storehouse to others. The author
calls upon his readers to serve as good stewards of the same. In other words, Peter focuses on
357 What is foremost under consideration in 1 Pet 4:10 is x^QL? This is the underlying concept that leads to
God's administering of particular x<*Qia|aa. Goppelt (1978:287) explains this connection satisfactorily,
using the term "Liebeserweisung" (expression of love). For an overview of the New Testament passages
that deal with spiritual gifts, see Knock (1990:11617).
358 1 Peter 4:10 emphasizes the importance of being good stewards (KOAOL oiKOVOjaoL) of whatever it is that
God gives to his readers. Bette e.a. (1988:553) understands this term in the light of the household of God
(2:5; 4:17), but the implications are probably much wider. A steward was in charge of someone else's
property, a household or a business. He ran its "economy," as it were. Good stewards are faithful managers
or responsible administrators. Bratcher (1984:116) rightly points out that Peter calls to mind the
relationship between God and believers, this passage invoking a spiritual dimension: "So what the steward
administers, or manages, is actually not his own. In the same way Christian talents, or gifts belong to God,
and believers are given the responsibility of managing those gifts." The use of oiKOVO|aoi recalls Jesus'
parable in Luke 12:4248 (similarly Lukel9:1227; see also Matt 25:1430). This passage, like 1 Pet 4:10,
also has an eschatological context where persons are presented as accountable to God and liable to
punishment.
359 Peter speaks about the manifold grace of God (no\KiA.r\c, xaQixog 8eou). This grace is expressed in many
ways (TTOIKLAOC;, cf. Bauer & Aland 1988:137071). Groenewald (1977:79) summarizes helpfully: "Die
genade van God is "veelvuldig". Dit neem baie vorme aan en openbaar hom in 'n ryke verskeidenheid van
gestaltes." Schweizer (1998:83) is right when he calls attention for the spiritual implications of this
expression: "Freilich ist diese Gnade «vielfaltig». Das befreit von unbarmherziger Grenzenloseigkeit.
Niemand ist fur alles verantwortlich. Niemand muss ins Unendliche streben. Gott teilt zu, was fur jedes
Glied gabe und Aufgabe ist, und immer sind die andern da, die sas konnen, was ihm versagt ist."
360 Michaels (1988: s.n. ad 1 Peter 4:10) claims that "Peter now points to that eschatological 'grace' at work
even now in the worship and ministries of the Christian congregations to which he writes". This rather
mysterious suggestion of grace as an endtime force lingering in churches seems inspired by Michaels'
theology rather than the Greek contents of Peter's epistle. Bauer & Aland (1988:175053) correctly point
out that xaQi? is used for "grace" as well as for "works of grace" and "showing of grace." Within the
immediate textual context of 4:10 this does not point to a special eschatological grace (particular to the
eschaton), but to grace of God {xaQxxoc, 8eou). Furthermore, it is not qualified as an "endtime" grace, but
as a "manifold" grace. Bratcher (1984:116) correctly emphasizes that grace is qualified by God in this
passage: "God's varied grace: here grace means what is given, the gift; "the various gifts of God," that is,
what God gives. This verse may be translated as follows: God has given you various gifts, and each one of
you must be a good administrator of the particular gift he has received, and use it for the good of all."
Holmer & Boor (1976:150) agree: "Er rechnet also damit, daB jeder Christ teilhat an der vielfaltigen Gnade
Gottes, dal3 er demzufolge auch Gnadengaben hat. Man kann sie nicht aus sich selbst hervorbringen,
sondern nur empfangen."
361 In 1 Pet 4:10 Christian grace is administered tKaoxoc, \cadcoc, eAa|3ev x&Qvo^01 evQ iavTovc, (NRSV:
As each has received a gift, employ it for one another). These are expressions of God's grace in the lives of
believers. This grace shows itself in many different ways, or gifts of grace. Schreiner (2003:214) correctly
emphasizes this diversity: "Even though every believer possesses at least one gift, the gifts are not
necessarily the same. God's grace manifests itself'in its various forms,' so the diversity of gifts reveals the
multifaceted character of God's grace."
171
Chapter 10 1 Pet 4:11 Oracle talk
the Giver and not on the gifts. Whether in speaking for God, or in Christian service, God
should set the standards. Both word and deed should reflect the mind of God and his
character, so that God will be a greater reality in this world. After this passage Peter continues
his teachings on the theme of suffering injustice (4:1218, cf 2:410; 3:822; 5:910), within
this same context of God as judge of the living and the dead (4:1718 OTL 6 KcuQog TOU
a.QB,aoQai TO KQLjaa and TOU OLKOU TOU 0EOU. ei be 7IQCOTOV dcj>' r)|acov TL TO xeAog
TCOV drc£L0ouvTCOv xcp TOU 0£ou £uaYY£ALco. Kai ei 6 StKcuog \i6Aic, ocpC,erai 6
do"£|3f]g Kai d|uaQTCoAdg 7iou cj>av£LTaL362). In this last phase of the planet earth (cf. 4:7),
God should be the standard of behaviour, whether words or deeds (4:11).
10.4 Interpretation of 1 Peter 4:11
10.4.1 Greek text 1 Peter 4:11
EL TLg AOAEL cog Aoyux Qeov el TLg buxKovei cog eE, Laxuog fjg XOQT)Y£L 6 0e6g Iva ev
7idatv 5o£,dCr)Tai 6 0£og 5id 'Ir)aou XQICTTOU cp EQTLV f\ 56£a Kai TO KQaTog £lg Toug
alcovag TCOV alcovcov d|ur|v.
10.4.1.1 Text critical considerations
There are no manuscript issues. Nestle Aland (1988:606) and the Textus Receptus (Scrivener
1985:431) agree that EL TLg buxKovel cog eE, Loxuog fjg XOQT)Y£L 6 0£og is to be preferred to
cog XOQT)Y£L 6 0£og as the most likely reading. The latter would stress the measure of
strength that God provides, and the former that God provides it. As fjg is preceded by cog in
its present reading, also conveying the element of measure according to circumstances, there
is not much practical difference in meaning.
10.4.2 Exegesis 1 Peter 4:11 as immediate textual context of Aoyia 0eou
This verse finds itself in the context of God relating to his people and granting them particular
giftedness in their service to God and men.363 In this verse Peter mentions two categories of
gifts in particular: proclamation and service. The two charges in 4:11 represent two sorts of
362 1 Pet 4:1718 (NRSV): "For the time has come for judgement to begin with the household of God; if it
begins with us, what will be the end for those who do not obey the gospel of God? 18And 'If it is hard for
the righteous to be saved, what will become of the ungodly and the sinners?'"
363 God's grace (4:10) plays a crucial role in the immediate textual context of 1 Pet 4:11. This grace is
bestowed in many ways, but two main categories may be distinguished. Miller (1993:306) explains this
graceconnection satisfactorily: "Peter stresses the fact that each has received a gift. Whatever the gift, it
comes from the store of God's varied grace. If one speaks, he is to do it as one who utters oracles of God. If
one renders service, he is to do it by the strength which God supplies. The horizontal, therefore, is always
an expression of the vertical." Although Groenewald (1977:79) allows for two specific gifts, he deems it
more likely that Peter speaks about two categories: "Uit die ryke verskeidenheid van genadegawes word
nou net twee dinge genoem: "as iemand spreek"en "as iemand dien". Waarskynlik is dit nie die bedoeling
dat net hierdie twee gawes van belang is nie, maar dat Petrus die groot verskeidenheid van gawes nie
afsonderlik wil bespreek nie, en hulle daarom onder twee hoofde tuisbring: die bediening van die woord, en
die bediening van die tafels (Hand. 6:24)." Most commentators recognize two categories in 1 Pet 4:11.
Bolkestein (1963:164) agrees: "Er kunnen dus twee groepen geestesgaven onderscheiden worden: die van
het spreken en die van het dienen met de daad." Wiebert (1984:25960) likewise: "Peter divided gifts into
two functional categories: the speaking gifts and the service gifts. The two categories are presented in the
form of two conditional sentences." Goppelt (1978:28788) similarly speaks about "die beiden
Grundformen" (the ministry of the Word and the ministry of Tables).
172
Chapter 10 1 Pet 4:11 Oracle talk
giftedness: passing on God's Word to mankind and serving364 fellow men. These comprise
both speech and actions, indicating that the author tried to encourage a God focus365 for all
Christian behaviour, particularly in the Church.
Category one: speaking. The first charge, el Tig AaAel cog Aoyux QEOV, is that those who
speak for God should ascertain that they pass on the very Words of God and not their own
insights and preferences.366 They should speak "as one who utters the oracles of God"
(RSV).367 Or: "Spreekt iemand, dan zo dat hij uitspraken van God verwoordt" (Van
Houwelingen 1991:158).
Venerable Bede (Bray 2000:118): "It seems that Peter was afraid that he might say or teach
something which goes against the will of God, or against what is written in Scripture, and be
364 Schweizer (1998:82) comes up with a rather original explanation of 4:11. He considers both speaking and
serving as "Arten des « D i e n e n s » (im weiteren Sinn von V.10)". Although a theological nicety ("All
Christian living should be service to God in word and deed!"), it does not satisfy as an interpretation of 1
Pet 4:11. Peter distinguished serving from speaking, invoking two different situations: "if anyone speaks";
and: "if anyone serves".
365 Peter maintains a Godfocus for Christian living. Selwyn (1947:219) points out that God's grace is the main
connection in this vertical relationship. For that reason God has a right to set the standards: "All is of grace:
the teacher or preacher is not to be the purveyor of his own notions, but the transmitter of the utterances of
God; the minister must not be setting forth his own competence or importance" (Selwyn 1947:219).
Feldmeier (2005:147) agrees: "Nicht die Vielfalt der Begabungen steht im Vordergrand, sondern ihre
Ruckbindung an Gott, der die Kraft zum Dienst verleiht, wie ausdriicklich hervorgehoben wird." Knoch
(1990:117) emphasizes this also: "Darum ist die Ehrung und Verherrlichung Gottes die hochste Aufgabe
und Moglichkeit der Menschen, und zwar zunachst dadurch, dafi die Menschen entsprechend ihrer
Bestimmung nach der Ordnung und den Wiesungen Gottes leben."
366 The use of Aoyia shows that Peter speaks about a category of divine words. This is emphasized by the
added 6EOU. Groenewald (1977:80) recognizes this: "In die grondteks is daar sprake van die "uitsprake van
God" (logia) en nie die "woorde van God" (logoi) nie. Die bedoeling is dat die spreker daarvan bewus moet
wees dat God die woorde van mense in sy diens neem, en "uitsprake van God" uit die mond van die mens
laat voortkom." Elliot (2000:759) mistakenly assumes that Aoyia should be qualified by 6EOU as a genitive
of (divine) origin: "When qualified by "of God" (theou), the term logia assumes the sense of "oracles" of
God, that is, weighty words or promises originating with God." Goppelt (1978:287) points out that TO
Aoyiov conveyed an inherent divine origin: "der "Spruch", der "Aussprach", ist schon im auBerbiblischen
Griechisch vor allem der von der Gottheit ausgehende Spruch, nahezu das Orakel. In der LXX ist TO
Aoyiov TOU 6eou weithin gleichbedeutend mit 6 Aoyog TOU 6EOU, der biblischen Wortoffenbarang."
Selwyn (1947:219) agrees: "As in classical and Hellenistic Greek it means any divine utterances, such as
oracles (cf. Thuc.ii.8, Aristoph. Eq.122), so here: the speaker in the congregation should reckon himself to
be charged not with his own opinions but the utterances of God." Schreiner (2003:215) shows this divine
origin of Aoyiov within the context of the LXX and the New Testament: "The "oracles of God" refer to the
words God has given his people (cf. Acts 7:38; Rom 3:2; Heb 5:12). The phrase is rooted in the Old
Testament, where we have both "oracles of God"(LXX Num 24:4,16; Ps 106:11 and "oracles of the LORD,
"logiaKyriou, LXXPss 11:7; 17:31) and "your oracles"(LXXPss 118:11,103, 148, 158; 162; cf. Wis
16:11). Using speaking gifts to minister to others means that the one speaking endeavors to speak God's
words."
367 Peter exhorts his readers that ei Tig AaAel cog Aoyia Geou ("if anyone speaks, let him do so like the
oracles of God"). Jesus proclaimed a similar principle concerning his own ministry in John 7:16
18: d7teKQi6r) ouv auToig 6 Irjaoug Kai emev r| i\xx\ SiSaxn OUK ECTTIV k\xx\ dAAa TOU
ni^avToc,
\x£. rav Tig QiAr] TO OeArma auTouTODIEIVyvcoatTai rapi Tfjg SiSaxng rakepov EK TOU 9eou
ecmv f\ eyco an' e[muxou AaAco. 6 aty eauxou AaAcov TT]V S6£av xr\v ISiav 0"|T£t ° ^ Cnxcov Tfiv
S6£av TOU 7te[^t|)avTog auxov ouxog dAr)6r)g ecmv Kai dSiKia ev auxcjj OUK ecmv (NRSV: Then
Jesus answered them, 'My teaching is not mine but his who sent me. Anyone who resolves to do the will of
God will know whether the teaching is from God or whether I am speaking on my own. Those who speak
on their own seek their own glory; but the one who seeks the glory of him who sent him is true, and there is
nothing false in him.)
173
Chapter 10 1 Pet 4:11 Oracle talk
found to be a false witness to God or a blasphemer or a heretic who was introducing
something which goes against the Lord's teaching. And what he practiced himself in this
respect he enjoins on us all." In other words, Peter makes the authority of speech dependent
'ICQ
on agreement with God's oracular sayings, his revealed truth.
Christian speech is only authoritative to the extent it is in agreement with and inspired by this
Divine source, which his readers should seek. This does not suggest any boldness in
statement, or manner of delivery, but refers to the contents of their speech. Those who
claim to live for God should share the mind of God370 and not their religious theories.371 It is
first and foremost a charge to preachers and teachers in the Church, in the assembly of God's
people or in pastoral work,372 but could also have a wider application. Clemens of Rome
368 Senior (2003:125) thinks that EL XLC; AOAEL cog AoyLa 9EOU refers to the verbal and non verbal mode of
speech: "Those who speak should do so as if speaking an 'oracle of God.'" He argues that this is about
communicating that the strength and authority of one's actions come from God. Peter, however, does not
refer to the mode of speech here. The standard is cog AoyLa 9EOU. The OT and NT do not prescribe verbal
or non verbal behaviour that is specific to the deliverance to AoyLa 9EOU. Nor does Peter describe any such
thing. This makes Senior's suggestion very unlikely. The textual context suggests that the expression is
used to set a standard for contents of speech. This view has a wide support. Balz & Schrage (1973:110):
"Ihr Wort soil Gott und nicht sie selbst zur Sprache bringen." Bratcher (1984:116): '"As one who utters the
oracles of God: "His words should be as though they were God's own words,' 'as one who has received his
message from God.' Or 'Whoever preaches should proclaim the very message of God,' 'Whenever anyone
speaks, his words should be as the words of God.'" Spicq (1966:152) translates: "comme les paroles de
Dieu." Bolkestein (1963:164) agrees that Christian speech should reflect the mind of God: "Wie geroepen
is tot spreken, moet erop letten, dat zijn woorden ook werkelijk dienst aan het word van God zijn. Het moet
het instrument van Gods eigen spreken zijn, Het moet, in een word, dienst zijn."
369 1 Pet 4:11 invokes the Old Testament history of the prophet Balaam who had to subject his prophetic
speaking to the "oracles" of God (the same word AoyLa is used there). Like Peter's readers, Balaam was
bound by the Words for what he was to say and proclaim. Numbers 24:4: (j)r]o"LV dicoucov AoyLa 9EOU
oaxu; opacav 9EOU elbev ev urcveu d7TOK£icaAu|_i|_i£VOL ol 6cj)9aA|ioi. auxou. Numbers 24:16
dicoucov AoyLa Qeoi) emord^xevoc; £7TLaxf||_ir|v rcapd UIJJLCTXOU iced opaatv 9EOU l&cuv ev unvcu
d7iOK£KaAu|i|_i£VOL ol 6cj)6aA|_iOL auxou. 1 Clement XIX (Lake 1977:43) speaks about "the humility
and obedient submission of so many men of such great fame have rendered better not only us, but also the
generations before us, who received his oracles (xd AoyLa) in fear and truth." This obedience is not only
relevant to the first receivers of those oracles, but for later generations who possess the inscribed records as
well. 1 Clement LIII (Lake 1977:99): "For you have understanding, you have a good understanding of the
sacred Scriptures, beloved, and you have studied the oracles (xd Aoyia) of God." See also 1 Clement LXII:
"And we had the more pleasure in reminding you of this, because we knew quite well that we were writing
to men who were faithful and distinguished and had studied the oracles of the teaching of God."(Greek: eic,
xd AoyLa xf\q naibeiac; xou 9eou.)
370 Sharing the mind of God is a relationship issue. The immediate textual context of 1 Pet 4:11 encourages
dependence on God. Holmer & Boor (1976:151) point this out well: "Im Grie? ist nicht nu rein Vergleich
gebraucht, sondern die Wirklichkeit bezichnet. Der Redende soil Worte sprechen, die wirklich von Gott her
kommen. Wo das geschieht, wird es zu Gottes und nicht zur eigenen Ehre ein wirksames Reden sein,
vom Heiligen Geist und seinen Gnadengaben bestimmt."
371 Miller (1993:307) argues that the oracles of God in 1 Pet4:ll should be interpreted as Apostolic teaching:
"One who dares to speak for God to others must be as one who utters oracles of God rather than his own
ideas, thus giving the apostolic faith control of all future developing tradition." Peter, however, does not set
forth a doctrinal exposition in 4:11. He does not promote a valid theory, or valid apostolic interpretations,
but his emphasis is on a speaking God, who communicates authoritatively and sets the standards of speech
for Peter and his readers. These oracles of God may include apostolic teaching, but if so, they emphasize
God speaking and not apostles.
372 The household of God, the congregation would be the first intended setting of Christian speech that reflects
the oracles of God. Holmer & Boor (1976:150) rightly suggest that this would include both preaching and
pastoral contacts: "Da es hier um den gegenseitigen Dienst (V. 10) geht, wird Petrus mit "reden"sowohl an
die Rede in der Gemeindeversarnrnlung denken, als auch an das peronliche Wort von Bruder zu Bruder."
174
Chapter 10 1 Pet 4:11 Oracle talk
speaks about taking the oracles of God to the heathen, pointing out that those who take the
oracles of God in their mouth should have a lifestyle that honours God.373
Category two: serving. The second charge shows a similar call to depend on God in serving,
and not on oneself. In speaking, Peter called his readers to draw from God's words. In serving
there is a similar general call (no Church offices are mentioned in this context)374 to draw
upon God, from his well of strength, or, as he provides strength. This is not an unlimited call
to service, but according to a giftedness and accompanying strength that are provided by
God.375
In these charges Peter calls his readers to make God the standard and source of their speaking
and their actions. This is a relationship issue: God should become a greater reality in his
Church.376 The climax of this "Back to God Hour" is found in the ending of verse eleven. The
author states that the aim of all Christian giftedness is to please God rather than men: iva £v
n a a i v bo£,atx\Tai 6 Qeoc, bwc TqaoO XQLOTOU cp EOTLV r| b6E,a KaL TO Kodxog tic, xoug
aicbvac, xcov aldrvcjv d|^r|v.377
10.4.3 Philological conclusion about Aoyia 0eou
The words Aoyux Qtov are used in an immediate and wider textual context that recommends
that God's grace and truth should inspire all Christian behaviour. The earnestness of the
admonition that contains Aoy WL QEOV is reinforced by its eschatological setting.378 In this
situation of extreme seriousness, where the readers of 1 Peter realise that the end is near and
that God will be the judge of all, it is God's oracles that provide the standard for preaching
and pastoral counsel in the Church and for Christian speech in general.
373 2 Clement XIII.3 (Lake 1977:149): "For when the heathen hear from our mouth the oracles of God (xa
Aoywc xoO 9eou), they wonder at their beauty and greatness, afterwards, when they find out that our deeds
are unworthy of the words which we speak, they turn from their wonder to blasphemy, saying that it is a
myth and delusion."
374 Peter does not mention offices (apostles, elders or deacons) in this textual context. Most commentators
therefore conclude that category two is a general call to service. This view is reflected by Holmer & Boor
(1976:151): "Nicht eine besondere Mahnung an Diakone und Diakonissen liegt hier vor, sondern ein Aufruf
an die gesamte Gemeinde." However, one should allow for the view that this general way of putting it has a
particular application to the Deacons of the Church. With some justification this is advocated by Senior
(2003:119): "As with the charism of speech, "service" could refer to any act on behalf of another but the
author may particularly have in mind public roles of service within the community."
375 God is the source of power for Christian service. As such he is its standard. Bolkestein (1963:165) connects
this with the overriding concept of God's manifold grace in a helpful way: "Ook het dienen moet
ondergeschikt blijven aan de bedoelingen van God. Zijn kracht is het, die in staat stelt tot recht dienen.
Niemand, die dient, kan zich hoogmoedig op zijn daden verheffen. De ware daad is een werk van God zelf.
Zij wordt veel meer aan de mens geschonken dan door hem gedaan."
376 1 Pet 4:11 emphasizes God as a reality in the Church. Christian speech and serving should be in organic
unity with him. Van Houwelingen (1991:158) puts this well: "Anders gezegd: God zelf moet in de
gemeente aan het woord komen, zijn krachtdadig werk moet merkbaar zijn. Hij schenkt begaafdheid binnen
de gemeente die sommigen profetisch, anderen dienstbaar maakt. Impliciet is hiermee de grootst mogelijke
verantwoordelijkheid aangeduid. Zonder god kan men immers geen zinnig woord uitbrengen en niemand is
gediend met daadkracht zonder het werk van de Geest."
377 The doxology ends with the usual confirmative a\i.r]v: "So be it," or, "So it is" (Bratcher 1984:117). Cf.
Rom 11:36; 16:27; Gal 1:5; Eph 3:21; Phil 4:20; 1 Tim 1:17; 6:16; Heb 13:21; 2 Pet 3:18; Jude 25; Rev
1:6; 5:1314; 7:12.
378 Eschatology in 1 Peter is not used to found the authority of the oracles of God, but only to emphasize their
importance in a situation where the world was drawing to a close and God would be the judge of all people.
In other words, the author exhorts his readers to apply God's standards in their life, as God is going to have
the final say. Their life, this world and its suffering and persecution is only temporarily.
175
Chapter 10 1 Pet 4:11 Oracle talk
Peter's use of Aoyia Qeov is indicative for his view that what Christians communicate should
be in line with the revealed will and insights of God. These Aoyia are the believers' tool in
letting God take control of their speech. He who speaks for God should be dependent on the
mind of God. This is conveyed by Aoyia and reinforced by Qeov. Consequently, the Aoyia
0eou are the equivalent of God's authoritative utterances that should model all speaking.
These Aoyia Qeov are collectively used and should be translated with a definite article in
English: "the oracles of God". As God's servants were prompted to speak in times past,
Christians similarly are to follow the promptings of God as the standard for their speech.
God's grace, reaching out to mankind and personally applied in a relationship where God
provides his gift to believers, is foundational for this concept and part of the immediate
context of Aoyia 0eou.
176
CHAPTER 11: ORACLES IN THE LXX
OUTLINE OF CHAPTER
11.1 Introduction
11.2 The use of Aoyiov & \6yux in the Septuagint: method of assessment
11.3 Occurrences and assessment Aoyiov & Aoyux in the LXX
11.3.1 Numbers (twice, all plural)
11.3.1.1 Numbers in graphics
11.3.2 Deuteronomy (once, plural)
11.3.2.1 Deuteronomy in graphics
11.3.3 Psalms (26 times)
11.3.3.1 Singular (16 times)
11.3.3.2 Plural (10 times)
11.3.3.3 Psalms in graphics
11.3.4 Isaiah (4 times, all singular)
11.3.4.1 Isaiah in graphics
11.4 The Septuagint's overall use of Aoyiov in graphics
11.4.1 Use in percentage
11.4.2 Occurrences
11.4.3 Nature of occurrences
11.4.4 Context of Aoyiov in the Septuagint
11.5 General conclusions about the use of AoyLOv & \6yux in the LXX
11.6 A comparison of Aoyiov & Aoyiainthe LXX and the NT
11.6.1 Exclusive to divine speech
11.6.2 Relational use to mankind
11.6.3 More specific and collective use
11.6.4 Intimate setting of covenant relationship
11.6.5 Revelation of divine knowledge
177
178
179
179
179
180
180
181
181
185
188
189
190
191
191
191
192
193
194
195
196
196
196
196
196
11.1 Introduction
This chapter focuses on the use of Aoyiov in the Septuagint version of the Old Testament
(LXX). There are several reasons for doing so. In the previous chapters this research
concentrated on the use of Aoy IOV in documents that were produced by Apostolic
Christianity. These New Testament writings, however, were not the only books that were
considered to be holy writ. The Old Testament, especially in its Greek version of the LXX
was authoritative in the early Church as well, and is referred and alluded to extensively.379
Consequently it would be important to an understanding of Aoyiov to assess how it was used
in the LXX. A comparison with the results of the previous four chapters will subsequently
reveal whether this assessment coincides with the use of Aoyiov in the LXX. As this chapter
provides a background to chapters 710 and the use of Aoyiov in the LXX as such is not a
primary research goal, a more basic and less detailed method of assessment is utilized. For
this reason a classification mechanism has been developed, which will be explained under
11.2 (Aoyiov & Aoyia in the Septuagint: method of assessment). Each book has its
occurrences grouped together in a section. Each section is concluded with a graphic summary
of the evidence. This is followed by a general overview (11.3) of the LXX's use of Aoyiov in
379 For a comprehensive overview of early Church fathers quoting from books of the Old Testament, see my
research project on Holy Letters and Syllables (Zuiddam 2006).
Chapter 11 Oracles in the LXX
graphics as well, to allow a birdseye view on the data. Subsequently general conclusions
(11.4) and a comparison of the use of Aoyiov in the LXX and the New Testament are
presented.
Four undisputed books from the Old Testament period (Numbers, Deuteronomy, Psalms, and
Isaiah) use the term Aoyiov or its plural Aoyia. This chapter gives an overview of their use.
The following method is applied: First the Greek (LXX) text for each passage is provided.
This is followed by my translation in English, a short description of the textual context, a
description of its contents and a classification according to the method of assessment (11.2).
11.2 The use of Aoyiov & Aoyia in the Septuagint: method of assessment
The goal of this method is to assess the character of Aoyiov in regard to the human and the
divine. Can it be used for mere human speech, or does it carry an inherently divine character?
Each passage is assessed by determining the author, addressees and nature of Aoyiov.
Whether the author of Aoyiov is human or divine will be shown by a corresponding A or B.
Whether its address is man380 or God, is shown by a corresponding 1 or 2. The immediate
textual context is taken into account by determining the nature of Aoyiov according to the
categories revelation (r), prayer (o, cf. oremus) and talk (t).
Assessment:
Author of speech:
Address:
God: A
God: 1
Man: B
Man: 2
Nature of Aoyiov &
\6yia:
Revelation (from God): r
Prayer (talk to God, oaths
before God): o
Talk (between men): t
Possible combinations:
A2r > Aoyiov & Aoyia describes God speaking to man directly (voice, dream, vision,
appearance) or refers to God speaking to man directly (which may be passed on and
proclaimed to fellowmen).
Bio > Aoyiov & Aoyia describes man talking to God.
B2t > Aoyiov & Aoyia describes man talking to fellowmen.
Codes:
A2r = R(evelation).
Bio = 0(aths and prayers).
B2t = T(alk).
380 'Man' is used in the accepted (second) definition provided by the Oxford Dictionary (1989:75556) as
"human being of either sex; person." 'Mankind' is used in the first definition provided by the Oxford
Dictionary (1989:758) as: "the human race." No political incorrectness or 'gender issues' are implied in
using these words. It is a premise of this research that the established meaning of these words should not be
compromised or outlawed for other than linguistic reasons.
178
Chapter 11 Oracles in the LXX
11.3 Occurrences and assessment Aoyiov & \6yia in the LXX
11.3.1 Numbers (twice, all plural)
Numbers 24:4(5): (f>rjai.v (XKOVCOV Aoyia 0£ou OOTK; opacriv 0eou elbev £v imvcu
dnOK£KaAu}a(aevoL oi. 6cj>0aA|aoi auxou. &)c, KOAOL aou oi OIKOI IaKco|3 ai. o~Kr|vai aou
IaoarjA.
Numbers 24:4(5): He speaks who hears the Oracle of the Mighty One, who saw a vision of
God in his sleep as his eyes were opened. How good, o Jacob, are your dwelling places, and
your tents, Israel!
Context: Statement to other people.
Contents: Statement of prophet Balaam that he is able to receive the Oracles of God and does
so regularly.
Code: R
Numbers 24:(15), 16,(17) KaidvaAa|3ojv TT^V 7iaoa(3oAr]v a u t o u £i7i£v cj)rjaiv BaAaaja
vide; BEOJQ <pr\oiv 6 avOqconoc; 6 dAr]0 ivax; ogebv, CCKOVCOV Aoyta 0£ou Enioiansvoc;
£7uaTr||ar|v naqa V^IOTOV icai ooaaiv 0£oO L&cbv £v vnvco d7TOK£KaAufi|a£voi OL
6cf)0aA|aol auTOu. &£i£,a) avtco Kai ouxi v ^ v ^dKaQi^co KCU OUK iyyUlei avats.Ael
darpov e£ IOCKCO(3 icai. dvaaxr]a£TaL dv0Qco7ioc ££, laoa^A \cai 0gaua£LTouc
dQXHY 0 ^ Mcja(3 icai 7TQOvofj£UCT£i TI&VTCIC; vlovc, T,r\Q.
Numbers 24:1517: And he started to tell his parable and said, Balaam the son of Beor a
man who receives true visions, who hears the Oracles of God, who receives knowledge from
the Most High , tells (you) that, he has seen a vision from God in his sleep, as his eyes were
opened. I shall show it to him, but /'/ shall not happen yet: there shall come a Star out of
Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy
all the children of Sheth.
Context: Statement to other people.
Contents: Statement of prophet Balaam that he is able to receive the Oracles of God and does
so regularly.
Code: R
Noteworthy: Oracles equal £7ucrTd|i£voc; £rtiQTr)(ar)v naga V\\)IOTOV (learning knowledge
from the Most High) and ooaaiv Qeov L&GJV £V vnvco d7ioK£KaAu|a|a£voi (seeing visions
of God in the sleep revealed). The concept Oracle embraces both knowledge and revelation of
this knowledge from the realms of the Divine, as this knowledge is not accessible ordinarily,
without act of revelation on God's part.
11.3.1.1 Numbers in graphics
By means of a summary the following graph captures the use of Aoyiov in Numbers. It shows
that God is always its author and that Adviov is the vehicle of revelation.
Chapter 11 Oracles in the LXX
11.3.2 Deuteronomy (once, plural)
Deuteronomy 33:9: 6 Aiycov TO) natQi KOX xrj \tf)iQi OUX koQCtKa at icai TOU^
aSeAdxtuc; a\)TOV OUK iniyvw KCU TOUC; U'LOUC auxou cmeyvco i<pvAaE,ev xa Aoyui
aou Kai if|v 5ux0r)KT]v aou &i£xf]Qr)cr£v.
Deuteronomy 33:9: (Levi) who says to his father and mother that he does not regard them and
to his brothers that he does not know them, has also refused to know his sons: he has
nonetheless kept your oracles and observed your covenant.
Context: Blessing.
Contents: Moses blesses the tribe of Levi, referring to their faithfulness to God, preferring his
Oracles to family loyalties.
Code: R
Noteworthy: Oracles here equal God's Covenant with the people of Israel and the laws this
Covenant involved.
11.3.2.1 Deuteronomy in graphics
By means of a summary the following graph captures the use and nature of Aoyiov in
Deuteronomy. It shows that God is its author and that Aoyiov is the vehicle of revelation to
mankind.
180
Chapter 11 Oracles in the LXX
Aoyiov in Deuteronomy
■ God: revelation
■ Man: prayer
O Man: talk
Deut
11.3.3 Psalms (26 times)
11.3.3.1 Singular (16 rimes)
Psalm 118:38: aTfjaov TGJ 6OUAG; aou TO Aoyiov aou eig TOV (bo(3ov aou.
Psalms 119:38 (118:38): Confirm your Oracle to your servant, that he may fear you.
Context: Prayer.
Contents: Request that God will confirm his Oracle in the life of the Psalmist.
Code: R
Psalm 118:41: ouau Kai. sA9oi en ejae TO EAEOC, aou KUQLE TO acoTrjoiov aou Kara TO
AoyLOv aou,
Psalms 119:41 (118:41): And let your mercy, your salvation come upon me, 0 Lord,
according to your Oracle.
Context: Prayer.
Contents: Request that God will confirm his Oracle in the life of the Psalmist.
Code: R
Psalm 118:50: avvr\ LIE TiaQEKaAEaev EV rf\ Ta7t£ivcja£L LIOU OTL TO Aoyiov aou
k%r\o£v LIE.
Psalms 119:50 (118:50): This has comforted me in my humiliation, because it was your
Oracle that gave me life.
Context: Prayer.
181
Chapter 11 Oracles in the LXX
Contents: God's Oracle proved a reviving force in the life of the Psalmist.
Code: R
Psalm 118:58: e&£f|9r)v TOU nqoocbnov aou £v oArj Kao&ia \xov EAerjaov \XE Kara TO
Aoyiov aou.
Psalms 119:58 (118:58): I begged before your presence with my whole heart: be merciful to
me, like your Oracle promises.
Context: Prayer.
Contents: Request that God will confirm his Oracle in the life of the Psalmist.
Code: R
Psalm 118:67: noo
aou ecjjuAa^a.
TOO \XE
ianeivcoQf\vai
iycj £7tAr)|^eAr]aa &ia
TOUTO TO
Aoyiov
Psalms 119:67 (118:67): Before I was brought low, I transgressed. For this reason I have kept
your Oracle.
Context: Prayer.
Contents: Statement to God that the Psalmist has kept God's Oracle to avoid sin.
Code: R
Psalm 118:76: y£vr|0r|TCc) &rj TO EAZOQ OOV
Tcjj &ouAqj aou.
TOU
naoaKaAeoai
y.e Kara
TO AayLOv
aou
Psalms 119:76 (118:76): Please, let your mercy be with your servant to comfort me, according
to your Oracle.
Context: Prayer.
Contents: Request that God will confirm his Oracle in the life of the Psalmist.
Code: R
Psalm 118:82: e^eAmov OL 6c|)0aAu.oi \iov sic; TO Aoytov oov Aiyovrec,
7iaQaKaA£aeic; \xt.
note
Psalms 119:82 (118:82): I have cried out my eyes as I waited for your Oracle, while I said:
when will you comfort me?
Context: Prayer.
Contents: Description of intense expectancy that God would confirm his Oracle in the life of
the Psalmist.
182
Chapter 11 Oracles in the LXX
Code: R
Psalm 118:116: dvTiAa|3ou |aou Kara TO AoyLOv aou Kai. C^\oo\j.ai Kai. \JLV\
KaTaix7Xi3vr]Q jae and xfjg 7iooa&OKLag (aou.
Psalms 119:116 (118:116): Uphold me according to your Oracle, and give me life, and don't
let me disappointed in my expectation.
Context: Prayer.
Contents: Request that God will confirm his Oracle in the life of the Psalmist.
Code: R
Psalm 118:123: ol 6cJ>0aA|aoi. jaou E^EALTCOV eLg TO acoxrjQLOv aou Kai elg TO AoyLOv
xf|g &ixai.oauvr|g aou.
Psalms 119:123 (118:123): My eyes have cried out for your salvation, and for the Oracle that
shows your righteousness.381
Context: Prayer.
Contents: Description of intense expectancy that God will confirm his oracle in the life of the
Psalmist.
Code: R
Psalm 118:133: xa &La|3r||aaTd (aou Kax£u0uvov Kaxd TO AoyLov aou Kai |ar]
KaxaKUQLEuadxco (aou 7idaa dvo(aia.
Psalms 119:133 (118:133): Order my steps according to your oracle, and do not allow
anything lawless to have the upper hand over me.
Context: Prayer.
Contents: Request that God would order the Psalmist's life according to his Oracle.
Code: R
Psalm 118:140:7t£7iuQC0|aevov TO Aoyiov aou ac|)66Qa Kal 6 6ouA6g aou riyctrcrjcrev
auTO.
381 Cf. Hebrews 5:11.
183
Chapter 11 Oracles in the LXX
Psalms 119:140 (118:140): Your Oracle has been eminently tested; consequently your servant
loves it.
Context: Prayer.
Contents: Statement that God's Oracle proved extremely reliable and that the Psalmist loves it.
Code: R
Psalm 118:169: Qav iyyvoaxw f\ ber\oic, \JLOV evomiov aov
KVQIE KCLTO. TO AoyLOV
oov
0~UV£TLO"OV \JL£.
Psalms 119:169 (118:169): Let my desperate request enter into your presence, o Lord. Instruct
me according to your Oracle.
Context: Prayer.
Contents: Intense request that God instruct the Psalmist according to his Oracle.
Code: R
Psalm 118:170: elaeASoL TO dc;LO)|ad |aou evcomov oov ram TO AoyLOV oov qvoai \JLE.
Psalms 119:170 (118:170): Let my petition enter into your presence. Deliver me, as your
oracle promises.
Context: Prayer.
Contents: Intense request that that God would confirm his Oracle in the life of the Psalmist.
Code: R
Psalm 118:172: c|)9£Yc;aLTO f\ yAcoaad |aou TO AoyLOV oov OTL naoai a t evToAat oov
biKaioovvr\.
Psalms 119:172 (118:172): Let my tongue utter the Oracle of yours, for all your
commandments are righteous.
Context: Prayer.
Contents: Request that God would make the Psalmist proclaim his Oracle.
Code: R
Noteworthy: Oracle equals God's commandments for human life.
Psalm 147:15: 6 d7ioaT£AAcov TO AoyLOV auToO zf\ yfj £cog Tdxoug 5oa|a£LTaL 6 Aoyoc,
avzov.
184
Chapter 11 Oracles in the LXX
Psalms 147:15: He who sends his Oracle to the earth, while his word will run swiftly.
Context: Proclamation.
Contents: Statement that God sends his Oracle to the earth.
Code: R
Noteworthy: the alternation of Aoyiov and Aoyoc; shows the former as a summary term for
God's authoritative revelation, coming from heaven to earth, while the latter is used to
describe the effective course of this speech in human speech on earth.
Psalm 137:2:7iQOCTKUvr]CTa> node, vaov dyiovCTOUKOX ££o|uoAoyr|CTO|uai xq) 6v6|uaTi
CTOU £7il xqj EAEELCTOUxai xfj &Ar]0£LqtCTOU6xL e\xeydiAvvac, kni nav 6vo\xa TO
Aoyiov CTOU.
Psalms 138:2 (137:2): I will worship towards your holy temple. I will give thanks to your
name, on account of your mercy and your truth. Because you have shown that your holy
Oracle is more important to you than anything else.
Context: Prayer.
Contents: Statement about God confirming his Oracle in a glorious way, given as a reason for
worship.
Code: R
Noteworthy: Oracle founds mercy and truth from God upon earth with man.
11.3.3.2 Plural (10 times)
Psalm 11:6: xd \6yia
KUQLOU Aoyia
dyvd doyuoiov 7t£7tuoco|a£vov SOKL^LOV TT\ yrj
K£Ka0aQLCT|U£VOV £7lTa7lAaCTLCO^.
Psalms 12:6 (11:6): The Oracles of the Lord are pure Oracles, like silver passing the test in an
earthly oven, purified seven times.
Context: Proclamation.
Contents: Statement that God's Oracles are extremely reliable.
Code: R
Noteworthy: Oracles of the Lord equals pure Oracles, purified a fullness of seven times to
insure its contents are not mixed but fully reliable.
382 God has magnified his Word above every name, including anyone important. He has proved that
faithfulness to his Word is important to him. Cf. Bauer & Aland (1988:1007) and also Blass, Debrunner,
Rehkopf (1990:186).
185
Chapter 11 Oracles in the LXX
Psalm 11:6: xa Aoyia KUQLOU Aoyia dyvd doyuoiov
K£Ka9aQLa(j.£vov £7Txa7TAaaLcog.
TI£TIUQCOLI£VOV SOKLLHOV
xfj yf\
Psalms 12:6 (11:6): The Oracles of the Lord are pure Oracles, like silver passing the test in an
earthly oven, purified seven times.
Context: Proclamation.
Contents: Statement that God's Oracles are extremely reliable.
Code: R
Noteworthy: Oracles of the Lord equals pure Oracles, purified a fullness of seven times to
insure its contents are not mixed but fully reliable.
Psalm 17:30: 6 0e6g \xov d|aco|aog r\ 656g auxou xa Aoyia KUQLOU 7T£7ruQCOLi£va
U7T£Qaomo"xf]g eaxiv navxcov xarv eAmCovxcov in auxov.
Psalms 18:30 (17:30): As for my God, his way is perfect. The oracles of the Lord have passed
the test of fire. He is a protector for everyone who puts his hope on him.
Context: Proclamation.
Contents: Statement that God's Oracles have proven extremely reliable.
Code: R
Psalm 18:14: Kai. eaovxai elg eu&OKiav xa Aoyia xou ax6(j.axog (aou Kair\ (aeAexr) xfjg
KaQ&Lag LIOU evcomov aou 5id navioc, KUQLE |3orj0e LIOU Kai AUXQCOXOC LIOU.
Psalms 19:14 (18:14): And so shall the Oracles of my mouth and the meditation of my heart,
be pleasing to you all the time, o Lord, my helper and my redeemer.
Context: Prayer
Contents: The Psalmist's promise to God that God's Oracles will be on his lips to proclaim
and in his heart to meditate upon with the purpose that this shall be well pleasing to God.
Code: R
Noteworthy: The context shows that xd Aoyia do not refer to independent revelation with the
Psalmist as its source, but to Oracles from God. Verses 710: 6 v6|nog xou KUQLOU d|uco|aog
£7uaxQ£cjxov xjjuxdg f] LiaQxuQia KUQLOU maxr] aocjjiCouaa vr|7iia. xd 5iKaico|aaxa
KUQLOU eu0£ia £U(j)Qaivovxa KaQ&iav rj EVXOAT] KUQLOU xrjAauyrjg cjxoxiCouaa
6cj)0aA|uoug. 6 cj)6|3og KUQLOU ayvog 5ia|U£vcov £ig alcova alcovog xd KQLLiaxa KUQLOU
dArj0Lvd &£&LKaico|a£va ETIL XO auxo. £TiL0u|Lir]xd vukq XQUCTLOV Kai AiBov XLLILOV
TIOAUV Kai yAuKUXEQa vnkg LIEAL Kai KTJQLOV. Oracles here equal the stainless Law of the
186
Chapter 11 Oracles in the LXX
Lord, his faithful testimony and his righteous judgements. It is the Psalmist desire that God be
pleased by his efforts to proclaim these, or to repeat these out loud as he meditates
Psalm 106:11: oxi naQEniKQavav xd Aoyux xou 0£ou
naqcjEvvav.
KOLI xf]v
(3ouAf]v xou injaaxou
Psalms 107:11 (106:11): for they rebelled against the Oracles of God and provoked the
counsel of the Most High.
Context: Proclamation.
Contents: Statement that disobedience to God's Oracles brought disaster in Israel's national
life.
Code: R
Noteworthy: just as obedience to God's Oracles brings blessing, disobedience brings troubles,
distress and affliction.
Psalm 118:11: £v xfj Kaqbia |aou £KQUi];a xd Aoyux aou oncoc, dv [xr\ d|adoxco aou
Psalms 119:11^1(118:11)1 have enclosed your Oracles in my heart, so that I might not sin
against you.
Context: Prayer.
Contents: Statement that Psalmist cherishes God's Oracles to avoid sin.
Code: R
Psalm 118:103: cog yAuK£a xcp Adouyyi |aou xd Aoyux aou vnkq [i£Ai KCU KT]QLOV
ax6(aaxL |aou.
XCO
Psalms 119:103 (118:103): How sweet are your Oracles to my throat, even better than honey
in my mouth!
Context: Prayer.
Contents: Statement that Psalmist cherishes God's Oracles as these agree with him.
Code: R
Psalm 118:148:7tQO£cj)9aaav ol 6ct)8aA|aoL |aou nqbc, 6Q9QOV
aou.
XOU
|a£A£xdv xd Aoytd
187
Chapter 11 Oracles in the LXX
Psalms 119:148 (118:148): My eyes were eagerly anticipated the break of day, so that I could
think about your Oracles.
Context: Prayer.
Contents: Statement that Psalmist gladly sacrificed some of his night's rest to meditate on
God's Oracles.
Code: R
Noteworthy: the necessity of daylight for this meditation or study (\xe\eTr\) suggests the
availability of Scripture containing these Oracles of God.
Psalm 118:158: ei&ov dauv0£TOUVxag Kai iE,evr\K6\xr\v OTL xa Aoyux crou OUK
ecj)uAd£,avTO.
Psalms 119:158(118:15 8): As I observed stupid behaviour, I wasted away, because they did
not keep your Oracles.
Context: Prayer.
Contents: Statement that the Psalmist avoided men who did not keep God's Oracles.
Code: R
Noteworthy: acting foolishly equals not keeping God's Oracles.
Psalm 118:162: ayaA\\a.oo\x.ai
kyco eni xd Aoyux crou cog 6 euoicnccov cncuAa rcoAAd.
Psalms 119:1621 (118:162) I will jump for joy about your Oracles, like someone discovering
a great treasure.
Context: Prayer.
Contents: Statement that the Psalmist will jump for joy because of God's Oracles.
Code: R
Noteworthy: God's Oracles equal great gain.
11.3.3.3 Psalms in graphics
By means of a summary the following graph captures the use and nature of Aoyiov in the
book of Psalms. It shows that God is always its author and that Aoyiov is the vehicle of
revelation to mankind.
188
Chapter 11 Oracles in the LXX
Aoyiov in Psalms
God: revelation
■ Man: prayer
□
O Man: talk
11.3.4 Isaiah (4 times, all singular)
Isaiah 5:24: bia TOUTO 6V TQO7T.OV KauBrjoxTm KaAa\ir\ imo avGoaKog nuoog Km
mryycavQr]OET0a UTTO cbAoyog ccv£L|_ievr|g f\ giC.a avxCov cog xvoug ioxai Kai TO av0og
avxcov cog KOviOQTog ava|3r]cr£TCu ou yaq rj0£Ar|aav tov v6|aov KUQLOU oafiacoQ
aAAa TO Aoyiov xov ayiov Iaoar]A nao(bE,vvav.
Isaiah 5:24: Therefore they shall be burnt in the same way as stubble is burnt by a coal of fire.
And they shall be consumed by a persistent flame. Their root shall be as chaff, and their
flower shall go up as dust. The reason for all this is that they rejected the law of the Lord of
hosts, and insulted the Oracle of the Holy One of Israel.
Context: Prophecy.
Contents: Statement that disobedience to God's Oracle will be the reason for severe
judgement.
Code: R
Noteworthy: God's Oracle equals the Law of the Lord Sabaoth.
Isaiah 28:13: leal sLoxai avxolc, TO Aoyiov KUQLOU TOO 0£OU GAIvjng krii 0AU|JLV Mmg
in iAnibi ETL |_UKD6V exi LUKQOV iva TTOQEUGCUCTLV veal Tiecrcoaiv elg xa OTUOTO Kcri
KLV6UV£UCTOUQLV Kai auvTQiprjrjovTCiL Kcti aAcjaovTCu.
Isaiah 28:13: Consequently for them the Oracle of God will involve lots of suffering, many
disappointing experiences, slow going, until they will have had enough and fall backward.
And they shall be threatened, crushed and taken away.
Context: Prophecy.
189
Chapter 11 Oracles in the LXX
Contents: Statement that the Oracle of God shall contain affliction and ultimate disaster.
Code: R
Noteworthy: Here God's Oracle equals a specific prophecy of judgement.
Isaiah 30:27: l&ou TO ovofja KUQLOU bid XQ6VOU egxtiai 7ioAAou KaLOfievoc; 6 QV\JL6<;
\IETO. &6&1£ TO Aoyiov TCOV XSLA^WV avxov TO Aoyiov 6Qyf|c; 7tAf}Q£c; K.air\ OQyr\ TOU
QV\AOV coc; TXVQ ebeTai.
Isaiah 30:27: Look, the name of the Lord comes after a long time, as his wrath is burning,
With glory the Oracle of his lips shall devour like fire, the Oracle full of his anger, even the
anger of his wrath.
Context: Prophecy.
Contents: Statement that God's Oracles imply wrath for the nations that do not obey his Word.
Code:R
Noteworthy: The Oracle of God's lips equals Oracle of anger. Its author and accomplisher is
God. Its contents are his wrath and vengeance on the sins of the nations (cf. 30:28 Kai TO
nvtv\ia aurou coc, vbcog £V 4>aoayyiCTUQOVf\Eei ECOQ TOU roaxnAou Kai
6LaiQ£0r|O"£TaL TOU EQVT\ IOLQO&CLI e m 7iAavr]o"£i \\aiaicC).
Isaiah 30:27: i&ou TO 6vo\xa KUQIOU bid xQOvou IgxETai TIOAAOU KaLOfievog 6 9ufr6c;
\XEIOL 66c,rjg TO Aoyiov TCOV X£LA£COV at>rou TO Aoyiov OQyfjg TiAf\QEq, Kai r\ 0Qyr\ TOU
0U|aou cb<; TIVQ ebEtai.
Isaiah 30:27: Look, the name of the Lord comes after a long time, as his wrath is burning,
With glory the Oracle of his lips shall devour like fire, the Oracle full of his anger, even the
anger of his wrath.
Context: Prophecy.
Contents: Statement that God's Oracles imply wrath for the nations that do not obey his Word.
Code:R
Noteworthy: The Oracle of God's lips equals Oracle of anger. Its author and accomplisher is
God. Its contents are his wrath and vengeance on the sins of the nations (cf. 30:28 Kai TO
7TV£ufia auTOu coc; U&COQ £V c^doayyiCTUQOVf\£,Ei EOOC, TOU TCXXXTIAOU Kai
6iaiQ£6r|cr£TaiTOu £0vr) Tapa^ai em 7iAavr\oEi jjaxaia).
11.3.4.1 Isaiah in graphics
By means of a summary the following graph captures the use and nature of A6yi.ov in Isaiah.
It shows that God is its author and that Aoyiov is the vehicle of revelation to mankind.
190
Chapter 11 Oracles in the LXX
Aoyiov in Isaiah
■ God: revelation
B Man; prayer
D Man: talk
11.4 The Septuagint's overall use of Aoyiov in graphics
11.4.1 Use in percentage
The use of Aoyiov in the Septuagint may is summarized by the following graphics.
Graph 1 shows how the use of Aoyiov is spread throughout the Greek Old Testament and
which book claims what percentage.
11.4.2 Occurrences
Graph 2 shows the actual occurrences of AoyLOv in the Old Testament Scriptures of the
Septuagint.
191
Chapter 11 Oracles in the LXX
Aoyiov in LXX (2)
□
Oracle in LXX
11.4.3 Nature of occurrences
Graph 3 deals with the character of each passage when subjected to an analysis. While other
Greek words may be classified as talk to fellowmen, prayer to God or divine speech
respective to their context, the situation with AoyLOv is very different. As it meets these
categories in the Septuagint the results are as follows.
A.6yiov in LXX (3)
/
100%1
M
/
i1
S
gi_
_,/
g
90% ■
80%
70%
60% •
DMan: talk
50%
■ Man; prayer
40% •
□
20%
10%
God: revelation
y\
30%
/]
0%
Num
[Deut
1
»
u
WSB&SSSSSBk
Ps
Isa
The theological nature of the use of Aoyiov in the Septuagint is also reflected by the
following table.
192
Chapter 11 Oracles in the LXX
Numbers
Deuteronomy Psalms
Revelation Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Revelation
Isaiah
Revelation
Revelation
Revelation
Revelation
11.4.4 Context of Aoyiov in the Septuagint
The table below shows the narrow textual context of Aoyiov in its Old Testament
occurrences.
193
Chapter 11 Oracles in the LXX
Numbers Deuteronomy Psalms
Isaiah
Statement Blessing
Statement
Prophecy
Prophecy
Prophecy
Prophecy
Prayer
Prayer
Prayer
Prayer
Prayer
Prayer
Prayer
Prayer
Prayer
Prayer
Prayer
Prayer
Prayer
Prayer
Proclamation
Prayer
Proclamation
Proclamation
Proclamation
Prayer
Proclamation
Prayer
Prayer
Prayer
Prayer
Prayer
11.5 General conclusions about the use of Aoyiov & Aoyia in the LXX
The words Aoyiov & Aoy wt are mostly used in the Psalms in a context of prayer and talk
with God, which is one of intimate communication between God and man. It is in this context
of personal fellowship that God's Aoyiov & Aoyia function. Man applies these to revive
hope and to keep on the path of righteousness, sometimes trusting that God will confirm his
promises and that his commandments are the best way. Other times confronting God with his
Word and pressurising the Most High for fulfilment of the same.
In the book of Numbers, Oracles equal knowledge from the Most High and seeing visions of
God revealed in the sleep. The concept Oracle embraces both knowledge and revelation of
this knowledge from the realms of the Divine, as this knowledge is not accessible ordinarily,
without act of revelation on God's part.
In Deuteronomy Oracles equal God's Covenant with the people of Israel and the laws this
Covenant involved.
This same thought is reflected in the Psalms, where Oracle is used as the equivalent of God's
commandments for human life. It is also a summary term for God's authoritative revelation,
coming from heaven to earth. Oracles equal the stainless Law of the Lord, his faithful
testimony and his righteous judgements. These Oracles are regarded as pure and fully reliable.
Man can take these Oracles in his mouth, but never is their source. God's Oracle establishes
194
Chapter 11 Oracles in the LXX
mercy and truth from God's heaven upon earth with man. Just as obedience to God's Oracles
brings blessing, disobedience brings troubles, distress and affliction. Acting foolishly equals
not keeping God's Oracles. On the other hand, God's Oracles equal great gain to those who
appreciate these. It is noteworthy that the use of A6yiov & Aoyux in Psalms suggest the
availability of Scripture containing these Oracles of God.
In Isaiah God's Oracle equals both the Law of the Lord of Hosts, as well as a specific
prophecy of judgement. In this same book we find that the Oracle of God's lips may equal an
Oracle of anger. Its author and accomplisher is God. Its contents are his wrath and vengeance
on the sins of the nations.
The Septuagint always takes God to be the author of Aoyiov & Aoyux.384 These are used in a
revelatory sense in the relationship between God and man and are presented as extremely
relevant to Man's life. Man is never the author of Aoyiov & Aoyux. The LXX only uses the
term to describe a human utterance when man recites or proclaims the Word of God. In other
words, man may be the channel of Aoyiov, but not its author.
Summarised, one may conclude that:
a) Aoyiov & Aoyux exclusively describes God speaking to man;
b) Aoyiov & Aoyux are used to describe specific instances of God speaking (audible voice,
dream, vision, appearance);
c) Aoyiov & Aoyux also describe the phenomenon of Divine speech (refers to the fact of God
speaking to man, or its record in memory or writing, which may be subsequently passed on
and proclaimed to fellowmen).
11.6 A comparison of Aoyiov & Aoyux in the LXX and the NT
The data in this chapter allow for a specific comparison of the use of Aoyiov & Aoyux in the
LXX and the NT. This overview not only serves to present this detailed comparison on five
characteristics, but also gives compelling overall conclusions about the use of Aoyiov &
Aoyux in the LXX and the NT, providing a general summary of the results of chapters 711.
383 In the Wisdom of Solomon, God uses judgments to call his Oracles into remembrance. These Oracles are
not specific oracles of judgement, but his commandments, which included provisions of judgement in case
of deviation. The context of this occurrence is one of proclamation, containing a statement that God judged
the Israelites to remind them of his Oracles. Wis 16:11: eig yag U7i6|uvr|aiv xcov Aoyiarv aou
£V£K£VTQICOVTO KCU O^ECOC; 5i£acpCovxo iva [iT\ £IQ |3a8£iav £|a7i£cr6vT£c; ArjBrjv cmEQianaoToi
yEVWvxai xfjg ofjg EUEQyEaiag. (RSV: To remind them of thy oracles they were bitten, and then were
quickly delivered, lest they should fall into deep forgetfulness and become unresponsive to thy kindness.)
Here God uses judgments to call his Oracles into remembrance (wrouvnaiv). These Oracles are not
specific oracles of judgement, but his commandments, which included provisions of judgement in case of
deviation (cf. Deut 6:15 oxi 8E6<; CnAarcf]c; KUQIOC; 6 OEOQ aou EV aoi \xf] oayLaOEk; Qv\xcoQi] KVQIOC,
6 dzoc; aou EV aolicai E^OAESQEUOT] ae and Tcooacorcou xf\Q yf\c,).
384 God is always the author of Aoyiov & A6yia, even in Psalm 18:4 which technically speaks about xa
Aoyia xou ax6|aaxog u.ou, but the human mouth is the vehicle of the proclamation of the words of God,
whose message the Psalmist desires to declare.
195
Chapter 11 Oracles in the LXX
11.6.1 Exclusive to divine speech
The data showed that the Septuagint exclusively uses Aoyiov & Aoyux to describe God
speaking to man. God is always the author of Aoyiov & Aoyia. This coincides with the New
Testament use of Aoyux, as Acts, Romans, Hebrews and 1 Peter unanimously apply the term
exclusively to describe speech of God.
11.6.2 Relational use to mankind
The Aoyux are not used to refer to general speech of God in creation, e.g. to angels and other
creatures, but are specifically used to address man in his relationship with God. This coincides
with the New Testament use of Aoyux, as Acts, Romans, Hebrews and 1 Peter unanimously
apply the term to describe speech of God as he reaches out to relate to mankind and people
who seek divine guidance.
11.6.3 More specific and collective use
This divine speech is either used to describe specific instances of God literally speaking
(voice, dream, vision, appearance), or refers to the phenomenon of Divine speech (to the fact
of God speaking to man, or its record in memory or writing, which may be subsequently
passed on and proclaimed to fellowmen). The first way is mainly used in the LXX within a
narrow textual context of a personal prayer exchange with God. The lack of this use in the
New Testament can be satisfactorily explained by the different literary genre of Acts,
Romans, Hebrews, and 1 Peter, which is not one of poetry, song and prayer, like the Psalms.
Acts, Romans, Hebrews and 1 Peter unanimously agree with the LXX in using Aoyux to
describe the phenomenon of Divine speech in a collective way.
11.6.4 Intimate setting of covenant relationship
The words Aoyiov & Aoyux are mostly used in the Psalms in a context of prayer and talk
with God, which is one of intimate communication between God and man. It is in this context
of personal fellowship that God's Aoyiov & Aoyux function. Acts, Romans, Hebrews and
1 Peter unanimously agree with the LXX when they apply the term to describe speech of God
in a specific setting of a covenant relationship with his people. This is not only evidenced by
the use of Aoyiov in Deuteronomy, but also by most occurrences in the Psalms that have a
setting of intimate relationship with God in the immediate textual context of his
commandments. Isaiah does likewise when he treats Aoyiov in the immediate context of the
law of the Lord of hosts.
11.6.5 Revelation of divine knowledge
The concept Oracle embraces both knowledge and revelation of this knowledge from the
realms of the Divine. The term Oracle is used as the equivalent of God's commandments for
human life. It is also a summary term for God's authoritative revelation, coming from heaven
to earth. These Oracles are regarded as pure and fully reliable. Man can take these Oracles in
his mouth, but man is never their source. The use of Aoyiov & Aoyux in Psalms suggest the
availability of Scripture containing these Oracles of God. In Isaiah God's Oracle equals both
the Law of the Lord of Hosts, as well as a specific prophecy of judgement. The Septuagint
always takes God to be the author of Aoyiov & Aoyux. These are used in a revelatory sense
in the relationship between God and man and are presented as extremely relevant to Man's
life. The LXX only uses the term to describe a human utterance, when man recites or
proclaims the Word of God. In other words, man may be the channel of Aoyiov, but not its
196
Chapter 11 Oracles in the LXX
author. This use of AOYLOV entirely agrees with the way Acts, Romans, Hebrews and 1 Peter
present AoyLa as God's authoritative revelation to the human race.
197
CHAPTER 12: ORACLES IN APOSTOLIC CHRISTIANITY
OUTLINE OF CHAPTER
12.1 Introduction
".
12.2 Philological conclusion about Aoyia Cwvxa in Acts 7:38
12.3 Philological conclusion about xa Aoyux xov QEOV in Romans 3:2
12.4 Philological conclusion about Aoyicov xoi) GEOU in Hebrews 5:12
12.5 Philological conclusion about Aoyux QEOV in 1 Peter 4:11
12.6 Philological conclusions about the use of Aoyiov & Aoyux intheLXX
12.7 General philological conclusions about the use of Aoyiov by Apostolic Christianity
12.7.1 Divine author
12.7.2 Human receivers
12.7.3 Collective use
12.7.3.1 Specific use in LXX
12.7.4 Comprehensive package
12.7.5 Relational context
12.7.6 Divine initiative
12.7.7 Intimate setting of covenant relationship
12.7.8 Divine will
12.7.9 Authoritative revelation
12.7.10 Scriptural revelation
12.7.11 Continued relevance
12.7.12 Sacred
12.7.13 Prophetic
12.7.14 Spiritual growth
12.7.15 Model for speech
12.7.16 Eschatological setting
199
199
200
200
200
201
202
202
202
202
202
202
202
202
203
203
203
203
203
203
203
204
204
204
12.1 Introduction
This chapter provides a summary of the results of the use and meaning of oracle in Apostolic
Christianity. It summarizes the specific philological conclusions from previous chapters (12.2
12.6) and draws general philological conclusions about the use of ^Oyiov by Apostolic
Christianity (12.7).
12.2 Philological conclusion about Aoyia Carvxa i n Acts 7:38
In Acts 7:38 Aoyia Cwvxa refers to speech of the living God that was given to Moses for the
people of Israel. The expression is used for specific communication by God and claims to be
relevant, not only to Moses and the Israelites of old, but also for the life of Stephen's hearers
and Luke's readers. The fact that these Aoyia are presented as "living" shows their inherent
sacred power that is connected to their divine origin.
The translation "oracles" was found to be correctly emphasizing that Moses received
information claiming to be God speaking from the heavenly realms to make his will known
on earth. The context of Acts 7 shows that these words were revealed by an act of God
involving angels and not by theological speculation on Moses' part. This reflects an attitude of
Chapter 12 Oracles in Apostolic Christianity
the utmost reverence towards these Aoyux Ccovxa in early Christianity as sacred utterances of
God addressed to man's life situation on earth.
12.3 Philological conclusion about xd Aoyia xou Beoi) in Romans 3:2
In Paul's Epistle to the Romans the expression xd Aoyux xou 0£ou refers to speech of God
that was entrusted to the Jews as a people. This includes everything he spoke through Moses
and the prophets. The Apostle presents this as a matter of the greatest privilege to his readers,
both for its authoritative contents and the personal involvement of the God of the Covenant
these represent. Paul uses these "oracles" or "very words of God," as a collective reference to
all divine speech that was entrusted to the Jews before the revelation of God's righteousness in
Christ, to which these Aoyux xou 0£ou bore witness in advance.
12.4 Philological conclusion about Aoyicov xou Beoi) in Hebrews 5:12
In the Epistle to the Hebrews the words Aoyuov xou 0£ou are used to denote authoritative
Divine speech. Both the wider and narrower context of Hebrews 5:12 show that Aoyion/ xou
0EOU are used in a context of an intimate relationship with God that is initiated by God's
grace. God's oracles are instrumental for maintaining this relationship and promoting spiritual
growth and maturity. In Hebrews 5:12 xd axoiX£la xf|c; dox^c; refer to the very elementary
knowledge, or basic understanding of these oracles. Even the practice of these Oracle basics is
considered potentially lifechanging and spiritually empowering by the author of Hebrews.
The use of Aoyuov as such implies a divine source and this is reinforced by the narrow
context of xou 0eou. Their source is the omniscient and powerful God as he takes the
initiative to relate to mankind, communicating and acting upon his Word.
12.5 Philological conclusion about \6yia 0£Ot) in 1 Peter 4:11
The words Aoyux 0£ou are used in a narrow and wider textual context that recommends that
God's grace and truth should inspire all Christian behaviour. The earnestness of the
admonition that contains Aoyux 0£ou is reinforced by its eschatological setting. In this
situation of extreme seriousness it is God's oracles that provide the standard for preaching and
pastoral counsel in the Church and for Christian speech in general. Peter's use of Aoyux 0£ou
is indicative for his view that what Christians communicate should be in line with the
revealed will and insights of God. These Aoyux are the believers' tool in letting God take
control of their speech. He who speaks for God should be dependent on the mind of God. This
is conveyed by Aoyux and reinforced by 0£ou. Consequently, the Aoyux 0EOU are the
equivalent of God's authoritative utterances that should model all speaking.
These Aoyux 0EOU are collectively used and should be translated with a definite article in
English: "the oracles of God". As God's servants were prompted to speak in times past,
Christians similarly are to follow the promptings of God as the standard for their speech.
God's grace, reaching out to mankind and personally applied in a relationship where God
provides his gift to believers, is foundational for this concept and part of the narrow context of
Aoyux 0EOU.
200
Chapter 12 Oracles in Apostolic Christianity
12.6 Philological conclusions about the use of Aoyiov & A6yia in the LXX
The words Aoyiov & AoyLa are mostly used in the Psalms in a context of prayer and talk
with God, which is one of intimate communication between God and man. It is in this
context of personal fellowship that God's Aoyiov & AoyLa function. Man applies these to
revive hope and to keep on the path of righteousness, sometimes trusting that God will
confirm his promises and that his commandments are the best way. Other times confronting
God with his Word and pressurising the Most High for fulfilment of the same.
In the book of Numbers, Oracles equal knowledge from the Most High and seeing visions of
God in the sleep revealed. The concept Oracle embraces both knowledge and revelation of
this knowledge from the realms of the Divine, as this knowledge is not accessible ordinarily,
without act of revelation on God's part. In Deuteronomy Oracles equal God's Covenant with
the people of Israel and the laws this Covenant involved. This same thought is reflected in the
Psalms of David, where Oracle is used as the equivalent of God's commandments for human
life. It is also a summary term for God's authoritative revelation, coming from heaven to earth.
Oracles equal the stainless Law of the Lord, his faithful testimony and his righteous
judgements. These Oracles are regarded as pure and fully reliable. Man can take these Oracles
in his mouth, but never is their source. God's Oracle establishes mercy and truth from God's
heaven upon earth with man. Just as obedience to God's Oracles brings blessing, disobedience
brings troubles, distress and affliction. Acting foolishly equals not keeping God's Oracles. On
the other hand, God's Oracles equal great gain to those who appreciate these. It is noteworthy
that the use of Aoyiov & Aoyia in Psalms suggest the availability of Scripture containing
these Oracles of God.
In Isaiah God's Oracle equals both the Law of the Lord of Hosts, as well as a specific
prophecy of judgement. In this same book we find that the Oracle of God's lips may equal an
Oracle of anger. Its author and accomplisher is God. Its contents are his wrath and vengeance
on the sins of the nations. In the Wisdom of Solomon, God uses judgments to call his Oracles
into remembrance. These Oracles are not specific oracles of judgement, but his
commandments, which included provisions of judgement in case of deviation. The Septuagint
always takes God to be the author of Aoyiov & Aoyia. These are used in a revelatory sense
in the relationship between God and Man and presented as extremely relevant to Man's life.
Man is never the author of Aoy LOV & Aoyia. The LXX only uses the term to describe a
human utterance, when man recites or proclaims the Word of God. In other words, man may
be the channel of Aoyiov, but not its author.
Summarised, one may conclude that:
a) AoyLOV & Aoyia exclusively describes God speaking to Man;
b) Aoyiov & Aoyia are used to describe specific instances of God speaking (audible voice,
dream, vision, appearance);
c) Aoyiov & Aoyia also describe the phenomenon of Divine speech (refers to the fact of God
speaking to Man, or its record in memory or writing, which may be subsequently passed on
and proclaimed to fellowmen).
201
Chapter 12 Oracles in Apostolic Christianity
12.7 General philological conclusions about the use of Aoyiov by Apostolic Christianity
The results presented under 12.212.6 invite the following detailed conclusions about the use
of Aoyiov in Apostolic Christianity. This overview defines the use of Aoyiov in terms of
sixteen attributes and characteristics as presented in the chapters 711.
12.7.1 Divine author
The data show that Apostolic Christianity exclusively used Aoyiov to describe God speaking
to man. God is always the author of Aoyiov.
12.7.2 Human receivers
While the author of Aoyiov is always God, Aoyiov always has a human address and is aimed
at mankind's circumstances.
12.7.3 Collective use
Apostolic Christianity used Aoyiov in a collective way in the writings of the New Testament.
All New Testament writings use the plural Aoyia as a collective reference to God's verbal
revelation to mankind.
12.7.3.1 Specific use in LXX
Although the LXX uses Aoyia as a collective reference to God's revealed will and
commandments as well, it also uses the singular. It applies Aoyiov as reference to specific
revelation (prophecy or divine reply) in a narrow textual context of prayer or specific inquiry.
12.7.4 Comprehensive package
In the Apostolic writings of the New Testament Aoyiov exclusively refers to a
comprehensive package of Divine revelation.
12.7.5 Relational context
The use of Aoyiov is restricted to divine speech which addresses man in his relationship with
God. Acts, Romans, Hebrews and 1 Peter unanimously apply the term in a narrow textual
context of God as he reaches out to relate to mankind. It is Aoyiov that gives humans
necessary direction as they relate to God in a covenant relationship. The intimate and personal
character of this is reflected by the Psalms.
12.7.6 Divine initiative
The instigator of Aoyiov in Apostolic Christianity is always God, even in the case of the
semipagan prophet Balaam it is God who dictates when and what he will reveal. In the
Apostolic writings of the New Testament this divine initiative is put in the narrow textual
context of God's grace, as he reaches out to humans despite their sinfulness and makes a new
beginning of their relationship to God possible.
202
Chapter 12 Oracles in Apostolic Christianity
12.7.7 Intimate setting of covenant relationship
The words AoyLOV & Aoyux are mostly used in the Psalms in a context of prayer and talk
with God, which is one of intimate communication between God and man. It is in this
context of personal fellowship that God's AoyiOV & Aoyux function. Acts, Romans, Hebrews
and 1 Peter unanimously agree with the LXX when they apply the term to describe speech of
God in a specific relational setting of covenant and divine grace.
12.7.8 Divine will
The concept Oracle embraces both knowledge and revelation of this knowledge from the
realms of the Divine. The term Oracle is used as the equivalent of God's commandments for
human life. It is also a summary term for God's authoritative revelation, coming from heaven
to earth, its origin reinforced by the involvement of angels.
12.7.9 Authoritative revelation
As AoyLOV proceeds out of the mouth of God it automatically comes with his authority.
Apostolic Christianity did not argue this authority, but merely accepted it. Acts, Romans,
Hebrews and 1 Peter present Aoyxa as God's authoritative revelation to the human race.
12.7.10 Scriptural revelation
The Old Testament use of the plural \6y\a, which is e.g. found in Num 24:4, 24:16; Pss 11:6,
17:30, 106:11 and especially in 118:148 ("xa Aoyid cxou"), suggests the availability of
Scripture containing these Oracles of God. This use of AoyLOV agrees with the exclusive
preference of the apostolic writers for the plural Aoyux.
12.7.11 Continued relevance
All occurrences in the New Testament claim a continued relevance and authority of AoyiOV
in the first century, no matter when AoyiOV was first communicated.
12.7.12 Sacred
The use of AoyiOV by Apostolic Christianity suggests that it had an inherent sacred power as
vehicle of the mind of God.
12.7.13 Prophetic
The use of AoyiOV by Apostolic Christianity is prophetic in a twofold sense: it foretold the
revelation of God's righteousness in Christ and contains directions for human life, teaching
man the way that he should go.
203
Chapter 12 Oracles in Apostolic Christianity
12.7.14 Spiritual growth
The use of Aoyiov by Apostolic Christianity is aimed at spiritual growth and maturity in
those who receive it. Even the basics of God's oracles were regarded as life changing and
spiritually empowering.
12.7.15 Model for speech
In Apostolic Christianity Aoyiov is presented as a model for Christian speech and teaching in
the church and the wider world.
12.7.16 Eschatological setting
The wider setting of Aoyiov in Apostolic Christianity is one of extreme seriousness and the
approaching end of the world. It is God's Aoyiov that is able to make a difference in these
circumstances and give man direction.
204
CHAPTER 13 PLUTARCH AND APOSTOLIC
CHRISTIANITY: NEW ORACLES AND THE OLD
OUTLINE OF CHAPTER
13.1 Introduction
13.2 Overview
13.2.1 A valued but diminished role of the Greek oracles (chapter 34)
13.2.2 Disappearance of the oracles (chapter 45)
13.2.2.1 Philological conclusions
13.2.2.2 Philological observations
13.2.2.2.1 Focus on the phenomenon not the messages
13.2.2.2.2 A general claim for disappearance
13.2.2.2.3 A limited activity
13.2.2.2.4 Reference to response in singular
13.2.2.3 A general concern suggested
13.2.2.4 Limitations of this research
13.2.2.4.1 Greek oracle religion only
13.2.2.4.2 Prophetically inspired oracles only
13.2.3 Claims of Apostolic Christianity (chapter 612)
13.2.3.1 Divine initiative (chapter 6)
13.2.3.2 Specific oracular claims (chapter 710)
13.2.3.2.1 Acts 7:38 (chapter 7)
13.2.3.2.2 Romans 3:2 (chapter 8)
13.2.3.2.3 Hebrews 5:12 (chapter 9)
13.2.3.2.4 1 Peter 4:11 (chapter 10)
13.2.3.3 Oracular claims reinforced in LXX (chapter 11, appendix I)
13.2.3.4 Collective use for authoritative phenomenon (chapter 12)
13.3 Comparison of Plutarch and Apostolic Christianity on oracles
13.3.1 Agreement
13.3.1.1 Human need
13.3.1.2 Divine authorship
13.3.1.3 Revelatory context
13.3.1.4 Authoritative direction
13.3.1.5 Response
13.3.1.6 Supernatural agents
13.3.1.7 Human agents
13.3.2 Disagreement
13.3.2.1 Role of sacred site
13.3.2.2 Human and divine initiative
13.3.2.3 Administration and scope
13.3.2.4 Comprehensiveness
13.3.2.5 Focus on divine authority
13.3.2.6 Perceived accessibility
13.3.2.7 Theological source and contents
13.4 In retrospect
205
206
206
206
206
206
206
207
207
207
207
207
207
208
208
208
208
208
208
209
209
209
210
210
210
210
210
210
210
210
210
210
211
211
211
211
212
212
212
212
212
13.1 Introduction
This chapter presents the general conclusions of this research. It starts with an overview
(13.2), giving the results of this study, first on the subject of the Greek oracles in the Greco
Roman world of the first century AD and Plutarch's De Defectu Oraculorum in particular.
Secondly, the research results on divine speech and oracles in Apostolic Christianity. This is
followed by a general comparison of the use of Aoyiov.
Chapter 13 New oracles and the old
13.2 Overview
The following overview shows how this study has recognized several indications of a
theological crisis in the Greek oracle religion of the first century AD, whilst Apostolic
Christianity confidently claimed divine revelation that was collectively described as "oracular
answers". Chapternumbers are indicated in the heading and followed by an annotated
summary of results.
13.2.1 A valued but diminished role of the Greek oracles (chapter 3-4)
This study (chapter 34) established the influential and authoritative role of the Greek oracle
religion in classical times, but recognizes also that this role had largely diminished in the
GrecoRoman world of the first century AD. In the preceding century profound criticism and
scepticism were raised from within the GrecoRoman elite. Although the oracles were still
valued, they were no longer trusted with major decisions. Several Roman emperors tried to
revive or buy, depending on one's perspective, the most prominent Greek oracle in Delphi.
13.2.2 Disappearance of the oracles (chapter 4-5)
This study (chapter 45) established that the well connected politician, philosopher and priest
Plutarch, who was connected to the famous Apollo oracle in Delphi, showed himself deeply
disturbed about a development which he described as "the disappearance of the oracles".
Although his use of words indicated that Plutarch was mainly concerned about the
disappearance of the phenomenon and the sites, one should realise that in the Greek religion
the oracular answers were intimately connected with those sacred sites. One was implied by
the other. With the disappearance and disintegration of the sacred site the opportunity for
divine revelation disappeared as well.
13.2.2.1 Philological conclusions
Related to the assessment under 13.2.2 are the following philological conclusions. Generally
speaking, regarding the four Greek words used for "oracle" in De Defectu Oraculorum:
TO Aoyiov refers to an authoritative message from the gods;
6 XQ^cjjaog refers to the response of the gods to a specific inquiry;
TO X(?no~Tr]Qiov refers to the holy location singled out by the gods or daemons;
TO |aavT£iov refers to the prophetic activity on the site.
13.2.2.2 Philological observations
Several philological observations shed an interesting light on the contents of De Defectu
Oraculorum.
13.2.2.2.1 Focus on the phenomenon not the messages
From the occurrences of the different Greek words for "oracle", one may conclude that
Plutarch and his companions were not interested in specific oracular messages. The prevailing
use of xpr)axr|plov and jaavTEiov indicate that their debate concerned itself first and foremost
with oracles as a phenomenon. This philological evidence corroborates the actual findings
from the contents of De Defectu Oraculorum that were described in the previous chapter (4).
Plutarch and his friends showed no interest in consulting what was left of the oracles, but they
were keen to discuss the reasons why the formerly glorious sites had lost their glory and why
oracular activity at these sites had come to an end.
206
Chapter 13 New oracles and the old
13.2.2.2.2 A general claim for disappearance
De Defectu Oraculorum claims a general xa navoa\i£va xcov XQ^crxriQicov (413E,
disappearance of the oracle sites) and EKAELIJJEGX; xcov XQi"|O"xr|QLC0v (41 IE, 413D, vanishing
of the oracle sites) in the GrecoRoman world by (the end of) the first century AD.
13.2.2.2.3 A limited activity
De Defectu Oraculorum allows for a few, probably a handful, active oracle sites in the Greco
Roman world by the (end of the) first century AD. One of these was an active XQ^o"xr]QLOV in
Boeotia (41 IF). The other site that is mentioned to still have prophetic arrangements was
Delphi (414B/C). InDe Defectu Oraculorum [lavziKT] is still claimed for this sanctuary, but
the site had suffered a vast decrease in popularity. Demetrius mentions two other sites (P480
434D: Mopsus and Amphilochus) for which he uses (aavxELOV.
13.2.2.2.4 Reference to response in singular
In De Defectu Oraculorum Plutarch refers to TO AoyLOV and 6 XQi"|0"|a6g in the singular only,
indicating that a specific response to a particular inquiry is implied.
13.2.2.3 A general concern suggested
This study established that Plutarch's book De Defectu Oraculorum suggests that this concern
about the disappearance of the oracles was shared by the Greek intellectual and religious elite
of his day. The explanation offered by Plutarch and his friends for the general decline of the
oracles in the GrecoRoman world of the first century AD was of a thoroughly religious
nature. The main reason was the withdrawal of the gods and their providence. The gods
employed daemons and other secondary causes to give birth to oracles or to abandon those.
The climax of De Defectu Oraculorum is indicative of the depth of Plutarch's theological
crisis as he suggests to his friends and calls upon his readers to consider that even the gods
and the heavenly realms might be subject to decay. De Defectu Oraculorum suggests a
profound sense of theological crisis and a godeclipse that even the gods might be unable to
avert. This theological crisis implies also an economic predicament, as with the declined
involvement of the gods and lack of interest in attempts to still consult the oracles, the
desolation was profound. According to De Defectu Oraculorum Delphi employed just one
Pythia by that time and most of the other Greek oracles had closed up shop. In terms of
Plutarch's thinking the withdrawal of the gods or daemons and their secondary means would
have caused the prophets to be fruitless and disinterested. But implied is that the lack of
income through enquirers would have caused the ancient centres of the Greek religion to
effectually wither and disappear from lack of sustenance.
13.2.2.4 Limitations of this research
Two caveats are in order in applying the results of this research.
13.2.2.4.1 Greek oracle religion only
In the first place, it should be noted that the primary object of Plutarch's book De Defectu
Oraculorum is the Greek oracle religion and not, for instance, the Egyptian. In other words,
the results of this research would not reflect on other than the traditional Greek oracles
necessarily, as Plutarch does not provide sufficient data on other.
207
Chapter 13 New oracles and the old
13.2.2.4.2 Prophetically inspired oracles only
In the second place, also of importance is that both De Defectu Oraculorum and this research
were focussed on oracles that were operated by means of human prophetic inspiration,
speaking for the gods as it were, because it is on this point that the semblance with Apostolic
Christianity suggests itself.
13.2.3 Claims of Apostolic Christianity (chapter 6-12)
While a crisis of godeclipse suggested itself to the Greek oracle religion, quite independent
from this development Apostolic Christianity claimed oracular responses and divine
involvement from the heavenly realms.
13.2.3.1 Divine initiative (chapter 6)
This study (chapter 6) found that in this same GrecoRoman world of the first century AD, the
movement of Apostolic Christianity claimed an abundance of divine directions. Dreams,
visions, angelic appearances and prophetic inspiration were suggested as vehicles for this
speech from the realms of glory. Unlike in the Greek oracle religion, these revelations were
not limited to sacred sites. While Plutarch faced an eclipse of the gods, Apostolic Christianity
claimed real and present revelation of God. This study suggests that while the Greek oracle
religion strongly featured human initiative in the revelatory process, Apostolic Christianity
claimed divine initiative for revelation. Although many of its recipients led religious and
righteous lives, events of special revelation occur on God's initiative and are considered a gift
of God.
13.2.3.2 Specific oracular claims (chapter 7-10)
This study (chapter 710) found that the authoritative writings of Apostolic Christianity,
contained in the New Testament, specifically claim divine speech of an oracular character in
Acts, Romans, Hebrews and 1 Peter. These occurrences come in a textual context of God
taking the initiative to reach out to mankind, to save them from what makes separation
between them and God, and to establish his lordship in their lives.
13.2.3.2.1 Acts 7:38 (chapter 7)
In Acts 7:38 \6y\a Ccovxa referred to speech of the living God that was given to Moses for
the people of Israel. The expression is used for specific communication by God and claims to
be relevant, not only to Moses and the Israelites of old, but also for the life of Stephen's
hearers and Luke's readers/hearers. The fact that these \6yux are presented as "living" shows
their inherent sacred power that is connected to their divine origin. The translation "oracles"
was found to be correctly emphasizing that Moses received information claiming to be God
speaking from the heavenly realms to make his will known on earth. The context of Acts 7
shows that these words were revealed by an act of God involving angels and not by
theological speculation on Moses' part. This reflects an attitude of the utmost reverence
towards these Aoyia Ccovxa in early Christianity as sacred utterances of God addressed to
man's life situation on earth.
13.2.3.2.2 Romans 3:2 (chapter 8)
In Romans 3:2 the expression xa Aoyia xou 0eo€> referred to speech of God that was
entrusted to the Jews as a people. This includes everything he spoke through Moses and the
prophets. Paul presents this as a matter of the greatest privilege to his readers, both for its
authoritative contents and the personal involvement of the God of the Covenant these
represent. He uses these "oracles" or "very words of God," as a collective reference to all
208
Chapter 13 New oracles and the old
divine speech that was entrusted to the Jews before the revelation of God's righteousness in
Christ, to which these Aoyia xou GEOU bore witness in advance.
13.2.3.2.3 Hebrews 5:12 (chapter 9)
In the Epistle to the Hebrews the words AoyLCOV xou GEOU are used to denote authoritative
Divine speech. Both the wider and narrower homiletic context of Hebrews 5:12 show that
Aoytcov xou GEOU are used in a context of an intimate relationship with God that is initiated
by God's grace. God's oracles are instrumental for maintaining this relationship and promoting
spiritual growth and maturity. In Hebrews 5:12 xa axoiXEia TT\C, CLQX^C, refer to the very
elementary knowledge, or basic understanding of these oracles. Even the practice of these
Oracle basics is considered potentially lifechanging and spiritually empowering by the author
of Hebrews. The use of Aoykov as such implies a divine source and this is reinforced by the
narrow context of xou GEOU. Their source is the omniscient and powerful God as he takes the
initiative to relate to mankind, communicating and acting upon his Word.
13.2.3.2.4 1 Peter 4:11 (chapter 10)
In 1 Peter 4:11 the words Aoy ia GEOU were part of a narrow and wider textual context that
recommends that God's grace and truth should inspire all Christian behaviour. The
earnestness of the admonition that contains Aoyia GEOU is reinforced by its eschatological
setting. In this situation of extreme seriousness it is God's oracles that provide the standard for
preaching and pastoral counsel in the Church and for Christian speech in general. Peter's use
of Aoyia GEOU is indicative for his view that what Christians communicate, should be in line
with the revealed will and insights of God. These Aoyia are the believers' tool in letting God
take control of their speech. He who speaks for God should be dependent on the mind of God.
This is conveyed by Aoyia and reinforced by Geou. Consequently, the Aoyia GEOU are the
equivalent of God's authoritative utterances that should model all speaking. These Aoyia
GEOU are collectively used and should be translated with a definite article in English: "the
oracles of God". As God's servants were prompted to speak in times past, Christians similarly
are to follow the promptings of God as the standard for their speech. God's grace, reaching out
to mankind and personally applied in a relationship where God provides his gift to believers,
is foundational for this concept and part of the narrow context of Aoyia GEOU.
13.2.3.3 Oracular claims reinforced in LXX (chapter 11, appendix I)
This study (chapter 11 and appendix I) found that the use of Aoyiov in Apostolic Christianity
is reinforced by that of the Septuagint in several ways. Like the New Testament, the LXX
always takes God to be the author of Aoyiov. Likewise it is without exception applied in a
special revelatory sense in the context of a relationship between God and mankind. Its
relevance for human life and conduct is emphasized. Man as such is never the author of
Aoyiov. The LXX only uses the term to describe a human utterance when man recites or
proclaims the Word of God. In other words, a human being may be the channel of Aoyiov,
but not its author. Unlike the New Testament, the LXX also employs Aoyiov to describe a
specific response of God to a particular situation or to a personal request, particularly in the
textual context of prayer.
209
Chapter 13 New oracles and the old
13.2.3.4 Collective use for authoritative phenomenon (chapter 12)
This study (chapter 12) established the significant fact that all occurrences of Aoyiov in the
writings of Apostolic Christianity are in the plural. This indicates that with the use of Aoyiov
these authors intended to collectively describe the authoritative phenomenon of divine speech
and to emphasize its divine source. In other words, Aoyux was used as a collective reference
to God's several and diverse revelations.
13.3 Comparison of Plutarch and Apostolic Christianity on oracles
A comparison of the Greek oracle religion and Apostolic Christianity on the use of AoyLOV as
divine response leads to the following results.
13.3.1 Agreement
This study found that there are several areas of agreement between the use of Aoyiov as
divine response in Plutarch's De Defectu Oraculorum and Apostolic Christianity.
13.3.1.1 Human need
a) Both acknowledge a human need of divine direction.
13.3.1.2 Divine authorship
b) Both claim an exclusively divine authorship of AoyLOV.
13.3.1.3 Revelatory context
c) Both use AoyLOv in a revelatory context, as a revelation into this world from the heavenly
realms.
13.3.1.4 Authoritative direction
d) Both present AoyLOv as an authoritative divine direction, representing the will of the deity.
13.3.1.5 Response
e) Both present AoyLOv as a response to the needs of human life (horizontally and
vertically/religiously).
13.3.1.6 Supernatural agents
f) Both make use of supernatural agents in the mediation of AoyLOv (daemons and angels385
respectively).
13.3.1.7 Human agents
g) Both make use of human agents (prophets) in the mediation of Aoyiov.
385 This study found that in the New Testament angels featured in revelatory dreams, or passed on God's
messages by visitations, e.g. Mary (Luke 1:30), Zacharias (Luke 1:13), the shepherds in Bethlehem (Luke
2:1012), Cornelius (Acts 10:3), John at Patmos (e.g. Rev 10:9).
210
Chapter 13 New oracles and the old
13.3.2 Disagreement
While there is much agreement between the use of Aoyiov as divine response in Plutarch's De
Defectu Oraculorum and Apostolic Christianity, there are also remarkable differences.
13.3.2.1 Role of sacred site
a) There is an important difference in setting. The availability of the Greek oracles was
restricted to sacred localities that had supposedly been singled out by the god. Apollo, or any
other god for that matter, made his responses only available at specific locations, sacred sites
shrines or temples. In this respect the Greek oracles resemble the medieval and postmedieval
shrines of Christian Saints, which was reputed to be restricted to specific sites as well,
Lourdes being one of the more prominent examples. Mary would heal, but only at or through
the connection with Lourdes, the site playing an essential role. Like Apollo, she would have
different shrines of reputation.
This study found that Apostolic Christianity, however, was quite different from the Greek
religion and the later cult of the Saints in that the oracles and healing miracles it claimed were
not restricted to or dependent on sacred sites. Christianity came from a God who claimed that
the earth and its fullness was his. His oracles would become available anywhere God was
pleased to speak through his servants the prophets, or send angels as special envoys,
regardless the place. Although God used specific sites like Mt Sinai (Moses), the tabernacle
(Samuel) and the temple (Zachariah) to reveal his will, these did not develop into permanent
oracle sites. Sacredness of sites did not become a limitation on revelation. Although the Jews
worshiped at the temple, prophets received their revelations everywhere. Daniel received
God's messages in pagan Babylon, both Josephs in Egypt and Paul in Syria and Greece.
13.3.2.2 Human and divine initiative
b) This study also found a difference in approach of the deity and the acquisition of the divine
response. The Greek prophetic oracles required special groundwork, both for the medium and
the inquirers. In the Greek situation the medium/prophet needed ritual preparation and
consecration for his/her task. Before the god was consulted, a general preparation of sacrifice
and prayers was offered to persuade the deity. If those were not observed the whole thing
could blow up. Plutarch even mentioned the example of a Pythia who died as a result.
Apostolic Christianity did not make use of sacrifice and payments to trigger divine responses,
God's sovereignty in revealing his will being a major consideration. In the Greek religion
people took the initiative to approach the god with their inquiries. In Apostolic Christianity,
quite reversely, God takes the initiative to approach mankind and sacrifices his own Son in
the process. In other words, God takes the initiative to communicate with man. This
revelation is not only considered a gift of the Holy Spirit, but also often operates without
special human attempts to receive it, often presenting itself quite suddenly and without special
preparation on the part of the human recipient (e.g. an angel appearing and dumbfounding
Zacharias, Joseph called to leave for Egypt during the night, Philip sent to a desert road, Saul
stopped on the Damascus road, etc.).
13.3.2.3 Administration and scope
c) A third difference was found not only in the administration but particularly in the scope of
Aoyiov. The previous points showed that the administration of Aoyiov eventuated through a
rigid system. Revelation was only available at a particular shrine, restricted to certain times,
and only after observing the right rituals and sacrificing the correct payments. This rigidness
was also reflected by the scope of Aoyiov which was more limited than that of Apostolic
Christianity. The Greek oracular responses had only a very limited validity that addressed a
211
Chapter 13 New oracles and the old
specific inquiry. In Apostolic Christianity on the other hand the administration of Aoyiov was
far less restrictive. The oracles of God could be received anywhere and came as a result of
divine initiative, without price. Unlike the Greek oracles, age or sex would not make any
difference in the ability to receive God's revelation (cf. Acts 2:1718). In Delphi, for instance,
the ranks of the Pythia were restricted to elderly single women. Likewise the scope of Aoyiov
in Apostolic Christianity was greater and applicable to more situations and people than the
initial recipients of the original Aoyiov. For this reason the Scriptural record of God's
revelation was highly valued in the Jewish Christian tradition of Apostolic Christianity. The
LXX was widely available and used. God's messages contained in it were considered
applicable and helpful, not to the first recipients only, but throughout generations and in many
different places. For similar reason Apostolic writings were copied and distributed from a
very early age (e.g. Col 4:16, 1 Thess 5:27, 1 Tim 4:13).
13.3.2.4 Comprehensiveness
d) While Plutarch employs Aoyiov in the singular only, as a divine response to a specific
enquiry, the Apostolic use of Oracles of God, always used in the plural in the NT, suggests a
comprehensive package of Holy Scripture, revealing God's will and directions for human life.
13.3.2.5 Focus on divine authority
e) Plutarch gives Aoyiov and XQ^crjaog without further qualification.
Much stronger than Plutarch, Apostolic Christianity emphasized the divine source of its
Aoyia even more, by adding qualifications like "living" (Aoyia Cwvxa) and "of God"
(Aoyia xou Qeov, Aoyia Beou).
13.3.2.6 Perceived accessibility
f) Because of the limitations that the administration of oracles in the Greek religion imposed
on their availability, but also because of the perceived disappearance in the mind of Plutarch
of this availability on a general scale, the conclusion would be justified that the oracles of
Apostolic Christianity enjoyed a much greater availability than their Greek counterparts.
13.3.2.7 Theological source and contents
g) Although both religions claimed to speak for their respective gods, the theological contents
of the Greek oracles seem to be marginal, if De Defectu Oraculorum is any guide on this
subject. This was confirmed by De Pythiae Oraculae (408C, Plutarch 2003:337338). They
contained practical advice for religious and daily life, but no selfrevelation about Apollo who
wished to draw closer to mankind. With Apostolic Christianity the situation is quite different.
Not only was its monotheistic concept of God vastly different from that of the polytheistic
Greek religion. Hers was the God of the Patriarch, Moses, the Prophets and the Apostles, who
took the initiative to embrace and reveal himself to mankind, claiming obedience and
establishing a relationship. This was unheard of in terms of the Greek prophetic oracle
religion.
13.4 In retrospect
This study has focussed on two different religions in the GrecoRoman world of the first
century AD. One religion faced empty churches, a godeclipse and a major theological crisis.
The other seemed to have all channels to the heavenlies open and at her disposal. One of the
fascinating aspects of this research is the realisation that Plutarch never met the Apostles.
There is no indication in the writings of Apostolic Christianity or those of Plutarch that their
212
Chapter 13 New oracles and the old
worlds ever met. At a later stage their worlds would meet, and the Greek world would give
away to Byzantine Christianity. But this was long after Plutarch and the apostles had passed
away. They were like ships passing in the night, to meet their Maker. Two thousand years
later the descendants of the apostles are facing Plutarch's crisis (cf. chapter 4). This study
enables them to meet with Plutarch and his insights, the first century civilisation in Greece
that contemplated the death of its own gods. It also provides an opportunity, in the best spirit
of the Renaissance, to return to Christianity's apostolic sources; to discover anew from where
apostolic Christianity derived its enthusiasm; and to test whether its claims for relevant and
powerful Aoyux C,cbvra continue to stand in an age where many of its sacred sites lay barren
and deserted.
213
APPENDIX I: LOGOS IN THE LXX
OUTLINE OF APPENDIX
1 Introduction
1.1 Aoyoc; in the Septuagint: method of assessment
2 Logos in the Septuagint: occurrences and assessments
2.1 Genesis occurrences
2.1.1 Genesis graphics
2.2 Exodux occurrences
2.2.1 Exodus graphics
2.3 Leviticus occurrences
2.3.1 Leviticus graphics
2.4 Numbers occurrences
2.4.1 Numbers graphics
2.5 Deuteronomy occurrences
2.5.1 Deuteronomy graphics
2.6 Joshua occurrences
2.6.1 Joshua graphics
2.7 Judges occurrences
2.7.1 Judges graphics
2.8 Ruth occurrences
2.8.1 Ruth graphics
2.9
1 Samuel occurrences
2.9.1
1 Samuel graphics
2.10
2Samuel occurrences
2.10.1
2Samuel graphics
2.11
IKings occurrences
2.11.1
IKings graphics
2.12
2Kings occurrences
2.12.1
2Kings graphics
2.13
IChronicles occurrences
2.13.1
IChronicles graphics
2.14
2Chronicles occurrences
2.14.1
2Chronicles graphics
2.15 Esther occurrences
2.15.1 Esther graphics
2.16 Job occurrences
2.16.1 Job graphics
2.17 Psalms occurrences
2.17.1 Psalms graphics
2.18 Proverbs occurrences
2.18.1 Proverbs graphics
2.19 Ecclesiastes occurrences
2.19.1 Ecclesiastes graphics
2.20 Song of Songs occurrences
2.20.1 Song of Songs graphics
2.21 Isaiah occurrences
2.21.1 Isaiah graphics
2.22 Jeremiah occurrences
2.22.1 Jeremiah graphics
2.23 Ezekiel occurrences
2.23.1 Ezekiel graphics
2.24 Daniel occurrences
2.24.1 Daniel graphics
2.25 Hosea occurrences
2.25.1 Hosea graphics
216
217
218
218
218
219
220
220
221
221
222
222
226
227
228
228
232
233
233
233
236
236
240
241
249
249
258
258
261
261
270
270
273
273
275
275
281
281
286
286
288
288
289
289
293
294
303
303
309
310
313
313
314
Appendix I Logos in the LXX
2.26 Joel occurrences
2.26.1 Joel graphics
2.27 Amos occurrences
2.27.1 Amos graphics
2.28 Jonah occurrences
2.28.1 Jonah graphics
2.29 Michah occurrences
2.29.1 Michah graphics
2.30 Habakkuk occurrences
2.30.1 Habakkuk graphics
2.31 Zephaniah occurrences
2.31.1 Zephaniah graphics
2.32 Haggai occurrences
2.32.1 Haggai graphics
2.33 Zechariah occurrences
2.33.1 Zechariah graphics
2.34 Malachi occurrences
2.34.1 Malachi graphics
3 Conclusion about Aoyog in the LXX
3.1 Graphic overview of \6yoQ in the LXX
4 Linguistically related words
4.1 Aoyelov in the LXX
4.2 laavxelov in the LXX
4.3 XQr||aaxiCaj in the LXX
4.3.1 XQT"|hia'i:^CtJ ' n m e N e w Testament
4.4 XQi"|liaTlcrll°? m LXX and New Testament
4.5 Relevance related words
314
314
315
316
316
317
317
318
318
318
319
319
319
320
320
322
322
323
323
324
326
326
327
328
329
329
330
1 Introduction
This appendix gives an overview of the use of the word Aoyog in the Septuagint (LXX). Its
aim is to provide a linguistic background against which the use of the related Aoyiov is
understood. As both Aoyog and AoyLOV have been translated as "word" or "Word" in the
English language, a further exploration of their use is warranted. Chapter 11 concentrated
AoyLOV as the main object of this research, but to understand the results presented there more
fully, it is important to also define the use of Aoyog in the LXX. This allows to subsequently
read the results on AoyLOV against this background and draw comparisons.
The occurrences and assessments in this appendix (2.132) will show that Aoyog, like
AoyLOV, may be used for specific revelatory speech of God as he relates to people. But,
Aoyog, unlike AoyLOV, can also express human communication to God, like prayer and oaths
in God's sight and human communication to other people.
Consequently Aoyoc; can be said to have a wider application than Aoy LOV. It is used in a
variety of contexts. Therefore Aoyog needs further qualifications in its context to warrant the
translation oracle. When it has the latter in mind, the context specifies its use with a
description of the oracle or adding qualifications to Aoyog like xou GEOU or KUQLOU. The
contexts of the Psalms and the Prophets, where communication with God plays an important
role, often calls for Aoyog in a relevatory sense. Especially in the Major Prophets, Aoyog is
used for specific pronouncements by God, being revealed to a Prophet on a certain day,
216
Appendix I Logos in the LXX
making the use of Aoyoc virtually identical to that of Aoy LOV in its classical use.
Consequently the translation "oracle" would be warranted for Aoyoc in these passages.
While in the prophets other than Isaiah Aoyoc is not used at all, irj Jeremiah and Ezekiel
Aoyog seems to take over the function of Aoyiov completely. Jeremiah in particular has
many grammatical indications of an oracular context. These results are summarized under 3
and 3.1. After this a short section is reserved for a few words that are linguistically related or
that help to provide a context for the use of Aoyoc and Aoyiov. These related words are
introduced with a short explanation (4.14.4). Their occurrences are Listed but not assessed
individually. This is followed by a general assessment of their relevance (4.5).
1.1 Aoyoc i n the Septuagint: method of assessment
The following pages give an overview of the occurrences of Aoyoc in the Septuagint. As
Aoyoc is important only to the extent that it provides a wider context to the use of Aoyiov in
the Septuagint, the occurrences are provided, but without translation. Each occurrence will be
assessed in terms of the nature of the communication it represents.
Assessment:
Author of speech:
Address:
Nature of AoyoC:
God: A
-God: 1
Revelation (from God): r
-Man: B
Man: 2
Prayer (talk to God, oaths
before God): o
Talk (between men): t
Possible combinations:
A2r > Aoyoc describes God speaking to man directly (voice, dream, vision, appearance) or
refers to God speaking to man directly (which may be passed on and proclaimed to
fellowmen).
Bio > Aoyoc describes man talking to God.
B2t > Aoyog describes man talking to fellowmen.
Codes:
A2r = R(evelation).
Bio = 0(aths and prayer).
B2t =T(alk).
217
Appendix I Logos in the LXX
2 Logos in the Septuagint: occurrences and assessments
2.1 Genesis occurrences386
Genesis 4:23: elrrev 6E A a p e x x a u ; eauxou yvvaiEiv Aba Kai LzAAa aKouaaxe |JOU xf|<; dxavrjc;
yuvalKEc; Aa|j£x EvamaaaGe \AOV TOVC. Aoyoug OTI dv&oa aTieKTava sic, ToaO|aa £|aoi Kai
veavicncov tic; |_iwAama EJJO'L.
T
Genesis 29:13: iyivzTO ^ ^ HKOUCTEV Aa(3av TO ovojja IaKw|3 TOO uiou rr\c. «6eAcpfjg auxou e&ga|a£v
etc; (juvotvTriaLv auxcL> Kai TieQiAapcbv auxov EcfjiArjaev Kai £IOT|Y CI Y EV auxov sic, xov OIKOV auxoO Kai
6irjyr[CTaT0 xoj Aaj3av rrdvxac; xouc Aoyouc xouxou<;.
T
Genesis 34:18: Kai fjoeaav oi Aoyoi evavxiov
E^JJCUQ
Kai evavxtov Lux£|^ xou uioO
E^WQ.
T
2.1.1 Genesis graphics
386 Genesis favours Qr)ixa when speaking about the Word of God, cf Qr\[ia KUQIOU (Gen 15:1) and TO
Qr)|aaxa xou KUQLOU (Gen 44:24). This use of Qf\\xa is not restricted to Genesis, e.g. Isa 66:5: dKOucraxE
TO Qf|pa KUQIOU (16:13; 40:8; Luke 1:37; 3:2). Even in Genesis, however, Qi^fiot is mostly used for human
speech, e.g. xd c3r][aaxa XCJV uicuv Aa|3av (Gen 31:1).
218
Appendix 1 Logos in the L X X
2.2 E x o d u x o c c u r r e n c e s
Exodus 4:28: Kai dvryyyeLAev Mcouof)c; TCO Aarjcov ndvxac
nctvxa i d o~r\^£'ia a evexeiAaxo avrti).
TOUCJ
Aoyouc
KUQIOU OUC
dn£OT£LAEv Kai
R
Exodus 5:9: (3arjuv£o0co xa iqya TCOV dvOgconicov TOUTCOV Kai jiEQiuvaTcoaav tavia
\i£.Qi{i\>crttooav EV Aoyoic K£VO!C.
Kai
\AT\
R
Exodus 18:19: vuv ouv aKOuoov pou Kai OUU.|3OUAEUOCOCTOLKai EOTai. 6 0£oc [aexa aou yivou cru rep
Aaco xa HQOC TOV 0e6v Kai dvoiaEic TOUC Aoyouc auxebv TZQOC, TOV 0E6V.
J3S7
Exodus 19:7: r)A0£v &£ Mcoucrf]c Kai EKCXAEOEV TOUC TTQ£CT(3UT£QOUC TOU AaoO Kai naQ£0nK£v auToic
Ttdvtag TOUC Aoyouc TOUTOUC OUC ovviiatev
ai>Tcp 6 0£oc.
R
Exodus 19:8: dn£KQL0r) bt nac 6 Aaoc 6jao0u[aa66v icai elrxav Tidvxa o a a EITIEV 6 0£oc noirjcjojaev
Kai aKOua6(j.£0a dvr]v£yK£v SE Mcouofyc TOUC Aoyouc TOU Aaou 7IQ6C TOV 0£ov.
R
Exodus 20:1: Kai eAaAncrev
KUQIOC
ndvTac
TOUC Aoyouc TOUTOUC
A£ycov.
R
Exodus 24:3: £ioT]A0£v bz Mcouofic Kai SinyrjcjaTO TCO Aaco ndvTa Td £r||aaTa TOO 0£OU Kai Td
6iKaico^aTcc d7i£KQL0i") bk nac, 6 Aaoc, cjxovf| u.u£ AsyovTEc ndvxac, TOUC Aoyouc; ouc EAdArjofv
KUCHOC noir)aofa£v Kai aKoua6u.£0a.
R
Exodus 24:8: Aa(3cov bt Mcouof|c TO aiu.a KaT£aKE&ao£v TOU Aaou Kai £iTi£v i&ou TO ai\xa xf\c
oia0rJKT)c r^c 5I£0ETO KUQIOC rtQog uu.de TTCQL rtdvTcov TCJV Aoycov TOUTCOV.
R3S8
Exodus 33:17: (cat EJTTEV KUQIOC TZQOC Mcouofjv Kai TOUTOV OOI
ya.Q X^QIV £vcjm6v u.ou Kai oi&d a£ naQa navxac,.
TOV Adyov
ov eiQr\KCxc, noa)crco £VQr\K.ac
Q389
Exodus 34:27: Kai EITTEV KUQLOC TIQOC Mcouaf|v yQdvjJOV asauTco Td Qrj(aaxa TauTa ini y a p
xeQei\Aai ooi 6ia6r|Kr|v Kai TCO IoQanA.
TCJV
Aoycov
TOUTCOV
_R390
387 In Ex 18:19 TOUC Aoyouc; auTCov is used in the sense of business.
388 In Ex 24:8 Ttfpi TtdvTcov TCOV Aoycov TOUTCOV refers to the book (biblion) of the covenant in the previous
verse.
389 God announces in Ex 33:17 that he will do as Moses asked.
219
Appendix I Logos in the LXX
Exodus 34:28: Kai rjv EK£I Ma>uof|<; evavxiov KUQIOU xecroagaKovxa r||jEgac Kai xecraapaKOVxa
vuKxac apxov OUK £(j>ayev Kai u&too OUK £TTL£V Kai eyoatj^v xa rjr||jaxa xavTa ETTL XOJV rtAaKtov xf]c
5ia9f|Kr|c xouc &£Ka Aoyouc,
R39l
Exodus 35:1: Kai o~uvrj6Q0ia£v MCJUOT|C naaav o"uvaytoyf|v u'uuv Iaoar|A Kai £L7T£vTCOOCauxouc
Aoyoi ouc £LTT£V KUQLOC noifiaai auxouc.
OUXOL oi
.R392
2.2.1 Exodus graphics
Logos in Exodus
□ God: revelation
■ Man: prayer
□ Man: talk
Exod
2.3 Leviticus occurrences
Leviticus 8:36: Kai £noLT~|cr£v Aapwv Kai oi uioi auxou rcavxac xouc Aoyouc ouc ouvExa^gv
Mcoucny
KUQLOC TGJ
R
390 In Ex 34:27 God commands Moses to put his instructions (xa Qr^axa tauxa) into writing, referring to
these as XCJV Aoycov xouxcov.
391 In Ex 34:28 Moses writes down xa gi])iaxa xauxa, which equal xouc & k a Aoyouc, the ten Words of
the Covenant.
392 The phrase oi Aoyoi ouc sinev KUCUOC in Ex 35:1 links with TTOLqaat auxouc. In other words, these are
commandments or contain valuable lessons for practical living.
220
Appendix I Logos in the LXX
2.3.1 Leviticus graphics
2.4 Numbers occurrences
Numbers 11:23: Km ZITZEV Kupioq Ttgoc; Mcoucrfjv \ir\ XE'LQ KUQIOU
£7iLK:aTO[Ari|jvb£Tai az 6 Aoyoq, |_iou r\ ov.
OUK
e£,aQK£cru rj6r| yvcoaEL ei
R393
Numbers 12:6: tcai EITIEV ngbc. auxouc; aKOuaaxe TOJV Aoycuv jaou Eav yEvnxai TT0od}rJTr|g ujacov KUQLCIJ
EV ogapaxi a u x a Yvaxr9r|cro|jai Kai EV UTIVGJ AaAqato auxco.
.R394
Numbers 16:31: cbq OE ETiauaaxo AaAtov Ttavxag xouc; Aoyoug xouxoug EfjfjciY1! i] yi)
VTLOK&TOJ
auxdjv.
J395
Numbers 21:21: Kai d7i£crx£L/\£V Mcoucrf|c; rtQEcrpEu; 7TQO<; £I"JCOV paatAsa ApogQaiujv AoyoLC
ELQT|Vl.KOl<; A E y w v .
T
393 In Num 11:23 God refers to his own speech.
394 God (Num 12:6) speaks to Moses1 sister and brother that he will communicate with prophets in visions and
when they sleep. It is worthy to note yvG0CT6r|cro[jcu (Future Passive Indicative Singular YryvcocTKCu), i.e.
God does not propose religious theories, but himself. This emphasizes the personal relationship and
covenant context.
395 Moses pronouncing judgement on Core, Dathan and Abiron.
221
Appendix I Logos in the LXX
2.4.1 Numbers graphics
Logos in Numbers
D God: revelation
■ Man: prayer
| □ Man: talk
Num
2.5 Deuteronomy occurrences
Deuteronomy 1:1: OUTOL OL Adyoi ovq eAaAryjev Mcuucni<; rtavxi Iagar|A nigav xou IoQ&dvou ev TT)
£pr|fia) TCQOC; bvo^alc. n/\.r\oiov xfjc. iQvQQac, dvd |a£<Jov Oarjav Tod)oA KaL Ao[3ov KaL AuAcuv Kai
icaxaxQtJaea,
T
Deuteronomy 1:18: Kal iv£iztAa.[xr\v 6|alv ev ico KaiQcjJ
EKELVW
navTac, xoix; \6yovq ouq rtouiaexE.
R»
Deuteronomy 1:32: Kai
EV
xco Aoycj
TOUXOJ OUK
EvETTiaTevaaxE
KUQICJ TCO 9£OJ
u|awv.
R397
Deuteronomy 1:34: Kai
Aiycov.
HKODCTEV KVQIOC,
xrjv cpajvr]v
Deuteronomy 2:26: Kai djieaTEiAa nrjeapEu;
Aoyou; EignviKoig Aiyoiv.
EK
xf\c,
TCJV
Aoycov Ojawv KaL naQO^vvQ^ic. <jj\ioo£v
£QT](JOU
Keba^cjQ
UQOC,
Er|cov paaiA^a Eae|3wv
396 The phrase navxac, TOV<; Aoyovc. in Deut 1:18 refers to Moses passing on God's revelation.
397 Deut 1:32 refers to Moses words in \ .2930. Otherwise £v TCO Aoyco xouxcij, could be translated "in this
matter",
398 Tbe phrase xnv (bojvf]v xcov Aoywv C>|acov (Deut 1:34) refers to the grumblings of the Israelites, which
expressed lack of trust. As a complaint against God ("the LORD hates us") that God was meant to hear this
words are classified as communication to God. This certainly provoked him and inspired God's sharp
reaction (Aorist Passive Participle Nominative Singular Masculine 6£,UVCJ).
222
Appendix I Logos in the LXX
T
Deuteronomy 3:26: Km im£Q£i&£v KUQLOC; £p£ £V£K£v upcov Kai OUK £IOT|KOUCT£V pou Kai elnzv
TTQOC p£ ixavoucrSco aoi jar] UQOuQr\c; £XL AaArjaaL xov Aoyov xouxov.
KUQLOC
.R399
Deuteronomy 4:9: 7TQOO£X£ afauxco Kai <buAa£ov xf]v i|>uxnv aou ac{>6&Qa pf] £TTLAd0n, ndvxac xouc
Aoyouc ouc £coQaKaaiv oi 6cb0aApoi aou Km pq d7Toaxr|Tcoaav and xf|c KaQbtixq, aou n d a a g xdc
rjpEQac Tfjc Ccorjc aou Kai aup|3i|3da£ic xouc uiouc aou Kai xouc uiouc xcov uicov aou.
.R400
Deuteronomy 4:30: Kai. fUQrjaouatv oe Ttdvx£C oi A6y0L OUTOL ETT iaxdxco TWV r)p£Qcov Kai
£7iLaxQacj)r|ar] TTQOC KUQIOV XOV 0E6V aou i<ai fiaaKouar) xfjc dxovf|C auxou.
.R401
Deuteronomy 5:28: Kai r]Koua£v KUQLOC xr|v cbcovnv xcbv Aoycov upcbv AaAouvxcov
KUQLOC TTQOC p£ rpcouaa xf]v cbcovf]v xcbv Aoycov xou Aaou xouxou o a a eAdAqaav
rrdvxa o a a eAdAriaav.
TTQOC p£
Kai £LTT£V
7IQOC oi 6Q0COC
X402
Deuteronomy 5:28: Kai r]Koua£v KUQLOC TTJV cbcovr]v xcbv Aoycov upcov AaAouvxcov TTQOC p£ ^ a i £in£v
KUQLOC TTQOC p£ r|KOuaa xqv cbcovnv xcov Aoycov xou Aaou xouxou o a a MaArjaav TTQOC a£ 6Q0COC
n d v x a ooa £AdAr)aav.
T
Deuteronomy 9:10: Kai £&COK£V KUQLOC £poi xdc 6uo TrAaKac xdc Ai0ivac y£yQapp£vac £v xco
6aKxuAco xoO 0£ou Kai £7T auxalc £yfyQaTrxo Trdvx£C oi Aoyoi ouc MdArjafv KUQLOC TTQOC updc £v
xco OQ£Lr|p£Qa EKKArjaiac
R
Deuteronomy 10:4: Kai £yQaib£V ini xdc TrAaKac Kaxd xryv yQadrqv xrjv TTQcbxr)v xouc be\ca A6youc
ouc eAdAnaev KUQLOC TTQOC updc £*v xco OQEI £K p£aou xou TTUQOC Kai £6COK£V auxdc KUQLOC £poi.
R
Deuteronomy 12:28: cbuAdaaou Kai dKOU£ Kai TTOLt]a£ic 7tdvxac xouc Aoyouc ouc ^Y^ £vx£AAopai aot
tva £U aoL yevryrai Kai xoic uiolc aou 6i aicbvoc £dv TTOIXJOTIC t o KOAOV Kai xo dQ£axov £vavxiov
KUQLOU XOU 0£OU OOU.
.R403
399 Deut 3:26 refers to the Lord's conclusion about the attitude of the Israelites. Or, this matter (xov Aoyov
xouxov).
400 Deut 4:9: Ttdvxac TOUC Aoyouc ouc £COQaKaaiv oi ocbGaApoi aou. Literally: all the words your eyes
have seen. The textual context shows that this refers to God's righteous laws and institutions, 4:8. It may
call to mind the visible commandments on stone tables, cf. 4:10,
401 Deut 4:30 (oi Aoyoi ouxoi) contains the Lord's dire warnings.
402 The phrase xryv cbcovf]v xcov Aoycov upcov (Deut 5:28) refers to the people's request to Moses, which was
approved by God.
223
Appendix I Logos in the LXX
Deuteronomy 13:4: OUK aK0uo"£O"9E XGJV Aoytov xou rcgocjjrixou EKELVOU r| xou £vvnvia.£,o\jL£vov xo
EVUHVLOV EKELVO OXL nziQat,£i KVQIOC. 6 9EOC; Ufj.dc £i&£vai EL dyandxE KUQLOV XOV 9EOV U|J.(UV E£
6Ar|c XTJC Kapoiac uuwv Kai it. 6AT]C xfjc U/uxfj*; U(j.<uv.
.Rm
Deuteronomy 13:15: Km £Q&jxria£LC Kai Egauvr|cr£LC odpobga Kai [bob dAr)9f|c aadj&x; 6 Aoyoc
y£y£vnxaL TO |36eAuy|aa xouxo EV OLTLV.
Deuteronomy 16:19: OUK EKKALVOUCTIV Kpicuv OUK ETuyvcoaovxai Ttgoaajnov
yag bci/Qa EKTUCJJAOI 6(b8aA]j.oucCTOC{XUVKai E^OLQEL Aoyaug &LKaiojv.
OUOE
Ar)|av{JOVxai bajgov xa
T
Deuteronomy 22:14: Kai ETUST] auxfj ngocbacrLcrxiKouc Aoyouc Kai KaxEVEyKrj auxfjc ovoLja Ttovrjoov
Kai Aeyq xf|v yuvaiKa xauxr]v EiAr]<ha Kai TTOOCTEASCOV auxfj oux £ugr|Ka auxrjc nagQivLa.
T
Deuteronomy 22:17: auxoc vuv EmxL9r)0"iv auxrj TTgoc^amaxiKoug Aoyouc Aeyajv oux £ugr|Ka xfj
9uyaxpiCTOU7iag9£VLa Kai xauxa xa nag9£VLa xrjc 9uyaxpoc jaou Kai dva^TU^ouatv xo LLjdxiov
Evavxiov xfjc yEgouoiac Tf)c TCOAEOJC.
T
Deuteronomy 22:20: iav be in aAr|9eLag yEvnxat 6 Aoyoc ouxog Kai juq £UQ£0f| n:ag9£VLa xrj vedvL&i.
-T
Deuteronomy 27:3: KaiygdijJEic inl XGJV Ai8ajv 7idvxac xouc Aoyouc xou VOLIOU XOUXOU CJC av &La(3f|X£
xov Iog&dvnv rjviKa £av £uj£A9r]X£ ELC xrjv yfjv T]V Kupiog 6 9EOC XGJV TxaTEgcov crou 5L6WO"LV OTJLyfjv
gtouaav ydAa Kai LIEAL 6V xgorcov ELTTEV KUpioc 6 8EOC XOJV naxEpajv crou CTOL.
-R
Deuteronomy 27:26: ETUKaxdgaxoc Tide dv9gcjnoc 6c OUK EJJ.LJ.EVEL EV ndCTLV xoic Adyoic xou vou.ou
xouxou xou TTOirjaai auxauc Kai EQOUCTLV Tidg 6 Aaoc yEvoLxo.
-R
Deuteronomy 28:14: ou 7iaga[3r|OT| dyro 7rdvxajv XGJV Aoywv cbv £ycb EVXEAAoLiai aoi of]u.£gov &£E,id
OUOE dgtaxEgd noQEUEaSaL onloa) 0£<I>v EXEQGOV AaxpEuav auxolg.
Deuteronomy 29:1: ouxoiot AoyoL xfjc &La9rJKr|c oOc EvexsLAaxo KUQLOC MCJUOTJ o"xf|aai
Icrga]]A ev yfj Mwap TTATJV xfjc buxQr\Kr\c fjc OLEOEXO auxoic EV Xcugr|(3,
XOLC
utoic
403 Moses passed on the commandments he received from God, Tidvxac xouc Aoyouc oug eyeb
Evx£AAou.aiCTOL(Deut 12:28).
404 Deut 13:4 refers to future revelation by God through a great prophet.
405 The word (6 Aoyoc, Deut 13:15) or accusation about idolotrous behaviour, cf. 13:13.
406 The reference found in Deut 31:24, Tidvxwv xwv Aoyojv wv tyco £vx£AAou.aiCTOLof|(j.£gov, is the
equivalent of God's commandments.
224
Appendix I Logos in the LXX
R
Deuteronomy 29:8: Kai cf>uAd<;£a0£
Tidvxa ooa Troi^aEx?.
7IOL£LV
ndvxag xoug Aoyoug xf|g 6ia0r|Kr]g xauxr|g iva o~uvf|X£
R
Deuteronomy 31:1: Kai cruvexMeaEv Mtouofjg AaAcov ndvxag xoug Aoyoug xouxoug npog Tidvxag
uioug Iapar|A.
R
Deuteronomy 31:12: CKKArjaidciag xov Aaov xoug dv&pag Kai xdg yuvalxag Kai xd £Kyova Kai xov
npoof|Auxov xov ev xaig TTOACOLV uu.cl>v iva aKOuatoaiv Kai iva u.d0coaiv cbof3£icr0ai KUQIOV XOV
Geov Oficjv Kai aKouoovxai rtoieiv ndvxag xoug Aoyoug xou vou.ou xouxou.
R
Deuteronomy 31:24: r)viKa bi ouvexeAeaev Mcjuafjg ypdcbtov ndvxag xoug Aoyoug xou v6(.iou xouxou
eig (3u3Aiov £cog eig xMog.
_ R 407
Deuteronomy 31:28: £KKAr)oidaax£ npog u.£ xoug d)uAdoxoug ufjcuv Kai xoug np£a|3ux£QOug uu.tov Kai
xoug KQixdg ujacov Kai xoug ypau.u.axo£iaaycuy£lg uu.cov iva AaAr]aco eig xd coxa auxcov ndvxag xoug
Aoyoug xouxoug Kai &Lau.aQxuQcuu.aL auxoig xov x£ oupavov Kai xf]v yfjv.
_R4C*
Deuteronomy 32:44: Kai £ypa\[»£v Majuofjg xf)v (bbr]v xauxrrv ev £K£ivrj xfj rjjjipa Kai £&i&a£.£v auxnv
xoug uioug IcrpariA Kai fLofjAGev Mcouof|g Kai iAaAr\oev ndvxag xoug Aoyoug xov vou.ou xouxou £ig
xd coxa xou Aaou auxog Kai vIr]aoug 6 xou Naux).
.R409
Deuteronomy 32:46: Kai elnzv npog auxoug npoa£X£X£ T1i Kap&ia £ni ndvxag xoug Aoyoug xouxoug
oug iyco 5iau.apxupou.ai uu.lv ar|u.£pov a £vx£A£la0£ xolg uioTg ULICOV d)uAdcxo"£LV Kai noiELV Tidvxag
xoug Aoyoug xou vou.ou xouxou.
_R4)0
Deuteronomy 32:46: Kai £in£v npoc auxoug npoa£X£xe ^ Kap&ia £7ti ndvxag xoug Aoyoug xouxoug
oug £yco &iau.apxupou.aiuu.iv of|u.£pov a £vx£A£la0£ xolg uiolg uu.cov cbuAdcrcjfLv Kai noi£~iv Tidvxag
xoug Aoyoug xou vou.ou xouxou.
R
407 Deut 31:12, cruv£xeA£a£v Mcouofjg ypdcpcov Tidvxag xoug Aoyoug xou vou.ou xouxou £ig pipAiov,
emphasizes the completeness of the written record of the laws, after Moses was mentioned to have written
down a song, cf. 13:22.
408 In Deut 31:28 Moses refers to the book of the Law in Deut 31:26.
409 Moses taught the leaders the words of the Law, by putting these in song (£ypa4>£v Mcouox]g xriv cp&qv
xauxryv). This was profitable educational tool in days when writing tools and books were not readily
available (Noort 2004). We find similar applications in Homer, for example in Odyseus meeting with
Athena , cf. Fagles (1997:292300).
410 Deut 32:46 contains a twofold call to heed God's revelation as he had made it available to his people
through Moses.
Appendix I Logos in the LXX
Deuteronomy 32:47: OTL ouxi Aoyot; KEVO<; OUXOC ujilv oxi avrr\ T] C^f] ufacjv KOCL EVEK£V TOU Aoyou
xouxou laaKQopfaEQEuaETE £7ii xfjq; yf[c; ELC rjv UJJEIC; 5ia(3aiv£T£ xov Iog&dvr]v EKEL KAi]rjovou.Tiaai
auxr|V.
R41]
Deuteronomy 32:47: OXL ouxl Aoyog KEVOC; ouxo<; UJJIV OXI a{3xr| T] £,cor| V\JLOJV Kai EVEKEV xou Aoyou
xouxou u.aKQor)|j£cjEuoEX£ £7TL xf|<; yrjc; d<; f|v u[a£l<; ota|3aiv£x£ xov Ioo&dvi~)v EKEL KAx|govou.f|crai
auxrjv.
-R
Deuteronomy 33:3: Kai £cj>ELcraxo xou Aaou auxou Kai navxtq. oi T]yLao"LiEVOL. vno xac xziQOS crou Kai
06x01 urto a£ E'LOLV Kai E&E^axo d n o xu>v Aoyajv auTOu.
R4J2
2.5.1 Deuteronomy graphics
411 Deut 32:47 shows that the Word of God is relevant and contains the potential of blessing for those who
heed it, ouxi Aoyoq KEVOC;.
412 The verb E5E£.C(TO (Deut 33:3) reflects on his people, TOU Aaou auxou. They received from the Law of
God's words, which Moses commanded,
226
Appendix I Logos in the L X X
2.6 Joshua o c c u r r e n c e s
Joshua 2:20: eav hi TIC; r)\iac, a&iKX|aT] r) Kai dnoKoAuibrj TOIK; Aoyoug r\\x€)v TOUTOIX; £O"OLi£0a dGcpot
TCO OQKCp CTOU TOUTCO.
_T;413
Joshua 14:7: izooaQa\covxa y a p £Tcov rjjjrjv oxe d7Tf'aT£iA£v ia£ Mcouofjc; 6 ncdq TOU 0£oO £K Kadn.c;
BaQvr) KaTao"KO7i£0aai TT]V yf|v Kai d7i£KQi0rrv ai>Tco Aoyov KaTd TOV VOUV auTOU.
T
Joshua 22:30: Kai dkouaac; Oiv££C 6 i.£Q£ug Kai TtdvT£g oi doxovT£<; xrjg auvaycjyfjg IaoanA oi rjaav
L.I£T auTou xovc, Aoyoug oOg MdArjcrav oi uloi PouL3r|v Kai oi. uioi Tab Kai TO f^|aio"u cbuAf|g Mavarjor)
Kai f]Q£a£v auToIg,
T
Joshua 22:32: Kai aTrgaTQEU^ev Oiv££c 6 i£Q£ug Kai OL dpxovT£g and TCOV uicov Pou[3r]v Kai d n o TCOV
ulcov Tab Kai d n o TOU r\\jLiaovc, c])uAf|g Mavaoor) EK yf|g FaAaao £tg ynv X a v a a v TIQOCJ xoug uiouc
IaparjA Kai d7T£Koi9r}aav auToIg Toug Aoyoug.
T
Joshua 23:14: £ycb bk dnox^ixco xr\v 6&6v Ka9d Kai ndvxeq oi £7ii TT)C, yf]g Kai yvcocr£o0£ Tq KaQ&ta
uLicov Kai Trj 4»uxr| ULICUV 6IOTIOU 6L£7T£aev £tg Aoyog d n o ndvtcov TCOV Aoycov cov ELTCEV KUQIOC 6
0£og uu.cov Tipog navTa xa dvrjKOvTa ULUV ov 6i£<|>covrirj£v kt airrcov.
R 4 U
Joshua 23:14: £ycb bk anoxQixoJ TTJV 666V Ka0d Kai TtdvT£g oi em xf\c, yqg Kai yvcoa£O"0£ TTJ Kap&La
ULiCOV K a i XT] l\>VXX\ UfJCOV blOTi OV &l£77£0"£V £IC A 6 y O g dTIO TldvTCJV TCOV AoyCJV COV fl7T£V K U D log 6
0e6g uficov Tipog 7idvTa TCX dvrjKovTa u|aiv ou 6i£c[)covr|a£v ££ auTcbv.
R
413 Josh 2:20 refers to human oath.
414 Josh 23:14 Reinforces the idea of a mighty God who is reliable in what he speaks and able to make his
word come true.
227
Appendix I Logos in the LXX
2.6.1 Joshua graphics
Logos in Joshua
a God: revelation
■ Man: prayer
!
inMan: talk
Josh
2.7 Judges occurrences
Judges 2:4: Kai EysvExo COQ eAdAnaev 6 dyyEAog KUQIOU XOUC Aoyoug xouxouc TXQOC ndvxac utouc
IoQ<xr\A Kai ini)Qav 6 Aaog xrjv dxuvfjv autcov Kai EKAaucrav Kat CVEVEXO tug MaAriaev 6 dyyEAoc
KUQIOU xouc Aoyouc xouxouc TXQOC. ndvxa Icrrjar|A Kai inr)QEv 6 Aaog xr)v <t>cjvr]v auxcov Kai
EKAauaav.
.R415
Judges 2:4: Kai eyevEXO coc, eAaAr|a£v 6 dyyEAog KUQLOU TOVC. Aoyouc xouxoug TXQOC ndvxac uioug
IcrparjA Kai £7if|Qav 6 Aaog xr]v <j)cuvr]v auxcuv Kai EKAauoav Kai syEVExo die EAdAnaEv 6 dyyEAog
KUQIOU xoug Aoyoug xouxoug 7156c ndvxa Iapar]A Kai £7ifjp£v 6 Aaog xfrv dxovrjv auxcjv Kai
EKAauaav,
-R
Judges 2:17: Kai yz TWV KQIXOJV ouxuTTiiKouaav 6x1 iE,£n6ovzvoav oniaoj GECUV EXEQOJV Kai
TiQoa£Kuvi]aav auxoig Kai e^EKAivav xaxu EK xfjg 66ou f\c ETtOQEuSrpav oi naxEQEg auxdrv xou
EiaaKouELv XOJV Aoycuv KUQLOU OUK ETioirjcrav ouxcoc Kai ye TWV KQLXCUV auxcov OUK £Tir|Kouaav oxi
E^fTlOQVEUCTaV OTUQCU SECOV EXEQCUV K a i 7TQOO"£KUVr}0"aV aUXOlC K£ti TTaQOJQYLOaV XOV KUQIOV K a i
E^EKAtvav xaxu EK xrjg ooou f]c ErcoQ£u8i"|aav oi naxEpEg auxcov xou EioaKOUELV EvxoAdg KUQLOU
DUK E7TOLr|aav ouxajg.
-R
Judges 3:19: Kai auxoc un£0"XQELJ>£v and XGJV yAu^xcov xwv (a£xd xf|g TakyaA Kai EIJTEV ACOS Aoyoc
UOL KQucjnog TTQOC CT£ (3ao"LAEu Kai zlnev EyAwp. nrjog auxov oxbna Kai EganEaxEiAEv dej) Eauxou
ndvxac xoug £<j>£crxcjxac £n auxov Kai EyAcuLi dvEaxQexJjEV a n o xcov yAunxcuv juexd xnc TaAyaA Kai
EETTEV Aw6 Aoyog U.OL Koucfuog Hfjoc oi (3aaiA£u Kai EITIEV EyAcojj ndatv EK u.Eaou Kai ££.x)A8ov an
auxou rtdvxfg oi 7rapaaiT|KovT£C auxoj.
415 The words from God in Judg 2:4 were mediated by an angel of the Lord.
228
Appendix I Logos in the L X X
T
Judges 3:19: Kai auxoc un£aTQE\[>£v and xcbv yAunxcov xcbv \AZICX xf|c FaAyaA Kai emev Aco& Aoyoc
(aoiKQucj)io<; npoc oi |3aaiAeO Kai EITTEV EyAcotA nQoc auxov m a m a Kal ££,anEax£iAEv a<\> sauxou
ndvxac TOUC £<j)£0"Tcbxac in auxov Kai EyAcop dv£axQ£ij)£v and TCOV yAunxcov LiETa Tf|C FaAyaA Kal
£m£v Aco& Aoyoc u.01 KQUCJ^IOC npoc OE |3acriA£u Kal elnev EyAcou. naoiv £K |a£aou Kal ££j)A0ov a n
auTOu ndvr£c ol naQaaxr)KOVT£c auTco.
T
Judges 3:20: Kal Aco& £LOT|A0£V 7TQ6C auxov Kal auxoc EKdGiyco EV xco unEQcoco XCO 0£Qivcp TCO £auxou
Liovcbxaxoc Kal £in£v ACOO Aoyoc 0£oO u.01 TIQ6<; oi (3aaiA£u Kal itaviort] a n d xou GQOVOU EyAcuLi
Eyyuc auxou Kal Aco6 eicrr)AG£v TTQOC; auxov Kal auxoc EKaGnxo ev TCO unEQcoco TCO GEQLVCO auxou
^ovcbxaxoc Kal einEv ACO6 Aoyoc GEOU LKH npoc oi (3ao"iA£u Kai E^avsaxr] d n o TOU 0Q6VOU EyAcou.
Eyyuc auxou.
.R416
Judges 3:20: Kal Aco6 £LOT)A0£V node; auxov Kal auxoc £Kd0r]TO ev TCJJ UTTEQCOCO TCO Gegivcp TCO £ auxou
jaovcoxaxoc; Kal £lrt£v Acoo Aoyoc 0£ou U.OL TIQOC; oi |3aaiAeu Kal iE,avioxx] and TOO GQOVOU EyAcop
syyuc auxou Kal Aco5 ELOT]A0£V TTQOC auxov Kal auTOC £Ka0r|xo ev xco uneQcoco TCO GEQLVCO auxou
jjovcoTaxoc Kal elnev ACO6 Aoyoc GEOU LIOL npoc oi f3ao"LAEu Kal iE,aviovr\ and xou GQOVOU EyAcoja
Eyyuc auxou.
R
Judges 5:29: a'i aocbal aoxovocu. auxf|c dn£KQi0r]aav 7IQOC auxr|v Kal auxi'i dnecrtQ£u)£v Aoyouc
auxfjc icxvTV) ootpai aQxouacbv auxf)c dvxaneKpivavxo TIQOC CXUXTJV Kal auxrj dneKQivaxo EV
Qr||aaaiv auxr)c.
T
Judges 8:3: EV X£M?i ULKOV naQe&cotcev KUQLOC XOUC aQXOvxac MabuxLi xov DQr)(3 Kal xov Zr|(3 Kai XL
r)6uvrj0r)v noLfjcrai cbc uu.elc XOXE dv£0r) xo nvEULia auxebv a n auxou EV XCO AaAfjoai auxov xov
Aoyov xouxov EV xeLQ> Uficov napE&coKev KUQLOC xouc dQxovxac Ma&iau. xov ClQr\fi icalxov Zr)(3 Kal
xi r)&uvda0ryv noifjaai KaQcbc ULJ.£LC Kal Kaxinavoav xoxe dvf]KE xo nveuLia auxcov a n auxou EV xco
AaAf\oai auxov xov Aoyov TOUTOV.
.R417
Judges 8:3: £v XEIQ'I upcov 7taQ£6coK£v KUQLOC TOUC dQxovTac Ma6ia|a TOV DQr)|3 i<al xov Zri(3 Kai xi
r|&uvr|Qr)v Tioifjaai cbc uu.£lc XOXE dv£0r) TO nv£uu.a auTcbv a n auxou EV TCO AaAqoai auTov xov
Aoyov TOUTOV ev X£iQL uf^cov Tzaoi&coKsv KVQIOC; TOUC dQx° V T a C M a d i a p TOV Dprj^ Kai. TOV Zr]j3 Kai
xi r]&uvdo0r)v noifjaai KaGcbc ULAEIC Kai Kaxenauaav XOXE dvf|K£ xo nvEULia amcb\> an auxou EV xco
AaAfjaai auxov xov Aoyov xouxov.
R
Judges 9:3: Kai MdArjcrav ne^i avTOv oi absAcpol xrjc /jrjTQOC avrov ev TOIC cocriv navTcov TCOV
avSpcbv 2UXELI ndvTac xouc Aoyouc xouxouc Kai EKAIVEV r\ Kac^bia auxcov on LOCO ApijaeAEx OXL
Elnav d6£Acj)6c r|Licov EOXLV Kal MdArjaav nEQi auxou oi dbEAdpoi xfjc Jir)TQ0<» a U T O U ^ v T ° ^ cool v.
416 Judg 3:20 contains a message from God for the king of Edom.
417 The words in Judg 8:3 are essentially revelatory, as Gideon reminds the men of the words of the Lord
concerning these nations.
229
Appendix I Logos in the L X X
ndvxcov TCOV dv&QGJV £IKLJ.LGJV ndvxag xoug Aoyoug xouxoug Kai
A(3i(^eAex o^1 £faav d&£A<|)6g r^cov ecmv.
EKALVEV
Kag&ia auxcov oniaoj
T
Judges 9:3". Kai EAdArjaav TIEQI auxou oi doEAdxn ir\q \XT\XQ6<; auxou EV xoig cbaiv navxtov TCOV
dvSQcov Lux£(i Tidvxag xoug Aoyoug xouxoug icai EKALVEV r\ Kag6ia auxcov OTiioxo AL3IU.£AEX6XI
£L7iav d&eAcfiog r)fj.cov £axiv Kai MdArjaav TTCQL auxou oi. d&EAdxx xfjg [arjxQog auxou £v xoig cbaiv
rcdvxcov xcov dv&Qcov ZiKijacov 7idvxag xoug Aoyoug xouxoug Kat EKALVEV Kagbixx auxcov oniaco
ApLjjLeAexot1 £L7iav d&£A<j)6g r\\i£>v ECTUV.
T
Judges 9:30: Kai r]Koua£v Z£(3ouA dpxtov Tf)<; noAEcog xoug Aoyoug TaaA uiou IcoprjA Kai cboyiaGrj
0uu.co auxog Kai r|Koucr£v ZepouA 6 dpxcov xf|g noAfcog xoug Aoyoug TaaA uiou A(3EO Kai E0uiico0r|.
OQyr|
T
Judges 9:30: Kai f|Koucrsv ZE{3OUA agx^v Tf|g TioAfCog xoug Aoyoug TaaA uiou Ico|3rjA Kai cbQyia0r|
0uu.co auxog Kai f]KOua£v ZE(3OUA 6 apxtov xfjgTCOAEGX;xouc Aoyoug FaaA uiou A(3E& Kai £0uu.oj8r)
opyri
~T
Judges 11:11: Kai £7iOQ£u0r) l£d)0a£ u.fxd xcov 7IQ£CT|3UXEQGJV TaAaa& Kai £0r)Kav avxov 6 Aaoc in
auxoug eig KEcfiaArjv Kai ei.g aQxryyov Kai MdAnoev l£d>0a£ xoug Aoyoug auxou Tidvxag EVCOTILOV
KUQLOU £v Mat7crrK|>a Kai £7ioQEu0r| lf(f)0a£ \iexa xcbv rrQ£a(3ux£Qcov TaAaab Kai KaxEaxrjaav a u t o v
£71 auxcov £ig K£(j)aAr]v Eig r|you[a£vov Kai EAdAnaEv lEd)0a£ 7idvxag xoug Aoyoug auxou EVCOTUOV
KUQLOU £v MaaoT)(|)a.
O
Judges 11:11: Kai EnoQEuGr) l£d)8aE u.£xd xcov TIQEOLSUXEQCOV TaAaa6 Kai E0r)Kav avxov 6 Aaog ETI
auxoug £ig KEd^aAryv Kai £ig aQXtiyov K #i iAaAr\ozv lEd)0aE xoug Aoyoug auxou Tidvxag EVGJTIIOV
KUQLOU £v MaaoT)cj)a Kai £TioQ£u0r] l£<j)0a£ \j.exa xcov 7IQECT(3UXEQOJV TaAaab Kai Kax£0"XT)aav a u t o v
£7i auxcov £ig K£<{)aAf|v £ig rryouu.£Vov Kai £AdArK7£v iEd^Saf Tidvxag xoug Aoyoug auxou Evamiov
KUQLOU EV MaaoT|<J)a.
Judges \ 1:28: Kai OUK f|Kouo£v |3aoiAEug ulcov AIAIACOV TCJV Aoytov l£d)0a£ cbv drtEaxEuXev nQog
auxov Kai OUK EioT|KOuaEv |3aaLAEug ULOJV Afafaojv Kai OUK EioTpcouaEv XGJV Aoycuv Iecj)0aE GJV
aTiEOXEiAEV TiQog auxov.
T
Judges 11:37: Kai fj&E ELTIEV TiQog xov 7iaxfQa auxf|g notiiadxGJ br\ 6 naxr]Q [xov xov Aoyov xouxov
Eaaov p£ 6uo |J.f|vag Kai 7ioQ£uao[.Lai Kai Kaxa(3r)ao[aaL enl xd OQT] Kai KAauaofaai ETTL xd 7iaQ0£VLd
\xov eyGj eifiL Kai a i cruv£xaLQL6£g p.ov Kai EITIEV 7iQog xov 7raT£Qa auxf)g Kai Ttoirjaov |aoixo QV\[KX
xouxo £ao"6v u.£ 6uo u.f|vag Kai 7iOQ£uaou.ai Kai Kaxa(3r|cro(j.ai £7ti xd opr) Kai KAaucrofiaL Enl xd
rtaQGEvid ^ou Kai £yw Kai ai cruvExaLQL&£g u.ou.
418 Judg 11:11 contains words that are spoken and confirmed before the Lord, or an oath.
230
Appendix I Logos in the LXX
T
Judges 13:12: Kal EIHEV Mavco£ vuv £A£ua£xai 6 Aoyog aou xig £oxai Koiaig TOU 7rai&iou Kal xd
TTOirifaaxa auxou Kal EIVTEV MavcoE vOv bf\ £A66vxog xou £r]Liax6g aou xi eaxaL xo Koi(ia xoO
rrai6apiou Kai xd fpya auxou.
_R4U
Judges 16:16: Kai EyEVExo 6x£ £££0Aujj£v auxov EV Aoyoig auxrjg Tidaag xdg qLugag Kal
£crx£voxcoQr)a£v auxov Kal cbAiyo\];uxn.o"EV Ecog XOU a7io0av£tv Kai £y£vexo 6x£ KaTEioydcraxo
auxov xolg Aoyoig auxfjg 6Ar)v xf)v vuKxa Kai 7iaor|vcoxA.T'ia£v auxov Kai coAiyoi|juxT"K7£V £&*» £iC
Odvaxov.
T
Judges 16:16: Kal £y£V£xo OTE E£E0AU|>£V auxov EV Aoyoic auxfjg yxdaag xdg r|u.£Qag Kal
£0"xevoxcoQT]0"£v auxov Kal cbAiyoi|>uxr)0"Ev Ecog xou a7To0av£iv Kal eyeveto 6x£ KaxELoydcraxo
auxov xolg Aoyoic auxf|c oArjv xrjv vuKxa Kal 7xaQryvcuxAr]0"£v auxov ical cbAiyo4n)xr|cr£v hoc; elg
Gdvaxov.
T
Judges 18:7: Kal EnoQ£O0rjaav ol 7TEVX£ dvbpsg Kal rjAGov zlq A a i a a Kal £l5av xov Aaov xov £v jiEatjj
auxfjg KaGfjjaevov £7x Mm&i cue KQiaic £I6COVLCJV rjauxdCouaa Kal OUK £CTXIV oiaxQEncuv fj
Kaxaiaxuvajv Aoyov EV xfj yfj KAr)QOv6u.oc EKKLECCOV Grjaaupou Kai jaaKQdv claiv LI&CJVLCOV Kai
Aoyov OUK Ixouaiv 7TQOC CXVGQCJTIOV Kal EnoQEuOryaav ol TTEVXE av&QEg Kal 7iaQ£y£vovxo dg A a i a a
Kal £i6ov xov Aaov xov KaxoiKouvxa £v auxf| Ka0fju.Evov EV EATU&I Kaxd xfjv ouyKpiaiv xcov
Hi&covicov fjauxd^ovxag £v £A7ii5i Kal Lifj Suva Lai voug AaAf\oai Q>f||ia oxi LiaKpdv elaiv and
LL6COVOC Kal Aoyog OUK rjv auxolg [lexa ZvQiac,.
T
Judges 18:7: Kal £7TOQEu0r)aav ol TTEVXE dv&DEg Kal rjAGov Elg A a i a a Kal £i6av xov Aaov xov EV u.£aco
auxrjc Ka0r]Li£vov £TT EATII&I cbg KQiaLg Li&covicov rjauxdCouaa Kal OUK saxiv 6iaxQ£7icuv r\
xataioxvvcov Aoyov EV xrj yf) KArjpovopog EK7TIEC<:UV 0r)aaupou Kai jaaKodv Elaiv Ei&tdvicuv Kai
Aoyov OUK fxouaiv TTQOC dv0QCO7xov Kai £TiOQ£u0r|aav ol TIEVXE dv&Q£g Kal 7rag£y£vovxo £ig A a i a a
Kai £i6ov xov Aaov xov KaxoiKouvxa EV auxfj Ka0fj|j.£vov EV MTTI6I Kaxd xf|v auyKOLaiv XCJV
£v
5IL6COVLCOV f)auxd£ovxag
EATXI&I Kai jar) &uvau.£voug AaAfjaai pfjLia oxi jaaKpav elaiv d n o
£i&covoc Kai Aoyog OUK fjv auxolg LiExd EuQiag.
T
Judges 18:7: Kai £7roQ£u0r)oav oi TCEVXE dv6Q£g Kal riA0ov £ig AaLaa Kal £l6av xov Aaov xov EV L*£0"(U
auTf|g Ka0r|Li£vov in £A7ii6Lcbg KQicrig Eidcuvicuv rjcruxdCouaa Kai OUK EOTIV biaxQETicov rj
Kaxaiaxuvcuv Aoyov EV TTJ yrj KArjoovo^og tKmeCcov OrjcrauQoO Kal paKQdv £iaiv Libcjvicov Kal
Aoyov OUK £xouaiv TTpog dv0QCJ7TOv Kai £7iOQ£u0r)aav oi nivxe dv&Q£c Kai 7iaQ£y£vovxo £ig Aaioa
Kal £i&ov xov Aaov xov KaxoiKouvxa EV amr\ Ka0r|Li£vov EV Mni6i Kaxd xr^v auyKpioiv xcov
Zibiovkov r|oa>xd£ovTag i v iAnibi xal L^J") bwa^iivovQ AaAf]oai Qr\[ia 6xi paKpdv Eiaiv d n o
£i&covog Kai Aoyog OUK r\v auxolg Li£xd LvQixxc;.
T
419 Judg 13:12 contains words in the relevatory sense as these are the word his wife passed on from the angel.
231
Appendix I Logos in the LXX
Judges )8:28: Kai. OUK nv 6 guoLiEvoc OTL u.aKgdv EOTLV and EL&GJVLCJV Kai A6yo<; OUK EOTLV auxolc
u.£xd dvSgcimou Kai auxr] £v xf| KoiAdoL xou OLKOU Paa[3 Kai 0JKo56|anaav xf]v noAiv Kai
Kax£crK7]vcL>crav ev avTr\ Kai OUK EOXLV E^aigouuEvoc 6XL u.aK@dv EOTLV a n o £i6ojvicov Kai A6yoc
OUK EOXLV auxolc u.£xd dvOgamwv Kai auxf] EV KoiAdoi f] EOXLV xou OIKOU Pocup icat toKoboLinaav
TT]V TXOALV Kai KatcoKnaav EV auxr|,
T
Judges 18:28: Kai OUK nv 6 QuOLiEVog OXL jjaKQav EOTLV d n o Li&wvicov Kai Aoyoc OUK EOTLV auxolc
uExd dvBgdmou Kai auxrj £v xfj KOLAd&L xou OLKOU Paaj3 Kai ajKooojLnoav xf]v TIOALV Kai
KaxEOKrivcoaav EV auxf| Kai OUK EOTLV ££,aLpouu.£voc OXL jaaKQav EOXLV and £L5CJVLCOV Kai Aoyoc
OUK EOXLV auxolg |j£xd dvOgumcuv Kai auxr) EV KOLAdbL i] EOTLV TOO OLKOU Poa>(3 Kai WKobopnaav
xrjv TTOALV Kai KaxtpKrjaav EV auxr].
Judges 20:7: ibou ndvxEC uu.£~ic uioi loganA 66x£ Eauxolc Aoyov Kai |3ouAnv
ol uioi loganA box£ Eauxolc Aoyov Kai (3ouAr]v.
EKEI
ibou ndvxEC
ULIEIC
EKE!
ibou rcdvxEc
UJJELC
.^420
Judges 20:7: ibou ndvxEC ULiflg uioi loganA boxs Eauxolc Aoyov Kai |3ouAr)v
uioi loganA 66xe Eauxolc Aoyov Kai pouAryv.
T
Judges 21:11: Kai xouxo n0LT]O£X£ nav &QOEV Kai rxdoav yuvalKa Ei&ulav Koixnv dgasvoc
dva6eu.axi£LX£ xdc bt naqQivovc, 7i£DL7TOLr)O£o0E KaL Enoinoav ouxax Kai ouxoc 6 Aoyoc 6v
7ioir|0£T£ ndv dgoEVLKOv Kai rtdaav yuvalKa yLvtooxouaav KOLTXJV dgaEvoc dva8£LiaxL£lx£.
T/42I
2.7.1 Judges graphics
Logos in Judges
□
God: revelatior
■ Man: prayer
□ Man: talk
Judg
420 Judg 20:7 contains Aoyoc in the sense of giving an opinion, or suggesting a course of action.
421 In Judg 21:11 Aoyog is used as a commandment,
232
oi
Appendix I Logos in the LXX
2.8 Ruth occurrences
Ruth 4:7: Kai TOUTO TO Su^Duai^a i\jinQoaQiv iv TCJ Iagar|A em xf\v dyxtoTeiav Kal entTa
dvToAAayu.a TOU o~Tf|0"ai Tidv Aoyov Kai uneAuETO 6 avr\Q TO uTiobrjfaa auTou Kai ibibou tci
nAnatov auTou TCO dyxtOT£uovT.LTrrv dyxtoTEiav a u t o u Kai TOUTO rjv LtaoTUQLOv £v Iapar|A.
J422
2.8.1 Ruth graphics
Logos in Ruth
■ God: revelatiot
■ Man: prayer
□
Man: talk
Ruth
2.9
ISamuel occurrences
1 Samuel 3:17: Kai ELTTCV TI TO Qf\^a TO AaAi]8£v nooc; CTE u.r] br) KQV\!pr\q an £(JOU TO5£ TTOL^aaL aoi 6
Kai Td5f nooaGEir] iav KQvtyr^t; an £|aou gfnua EK ndvTcov xcov Aoycuv TCJV AaAr|6evTcov OOL EV
Tolg cuaiv aou.
9EO<;
-R
I Samuel 3:18: KaidTrnyyELAfiv Lau.our)A ndvTat; Toug A6you<; Kai OUK
HAL KUQLOC; auxog TO dya66v tvcjniov auxou noLrjaei.
EKOUIJJEV
d n auTou Kai EITTEV
.R423
[ Samuel 3:19: Kai EpEyaAuvGr] EaLtourjA Kai rjv
Aoycov auTou eni xf]v ynv.
KUQLOC; LIET
auTou Kai
OUK ETIEOEV
a n o ndvTcov
TCJV
.R424
1 Samuel 8:21: Kai nKOUOEv Eau.ounA ndvxac;
TOUC
Aoyouc: TOU Aaou Kai tAdAriaEV auxouc; tic, xa
(bra KUQLOU.
I'm
422 Ruth 4:7 contains a confirmation of human promises.
423 1 Sam 3:18 refers to God's message for Eli.
424 1 Sam 3:19 refers to promises of the Lord concerning the life of Samuel.
233
Appendix I Logos in the L X X
1 Samuel 11:4: Kai Epxovxai oi dyycAoi e k Fa|3aa 7io6g EaouA Kai AaAouatv xoug Aoyouc Eig xa coxa
xoO Aaou Kai fjoav nag 6 Aaog xr]v cj)covf)v auxcirv Kai EKAauaav.
T
1 Samuel 15:11: TraoaKEKAr^ai oxi £|3aoiA£uaa xov EaouA fig |3aaLA£a oxi a7i£axQ£i|i£v and
6n:ia0£v \iov Kai xoug Aoyoug u.ou OUK £xr|Qr)0£v Kai r)0u^n.a£v EajaounA Kai £(36r]a£v rcoog KUQIOV
oArjv xi]v vuKxa.
R
1 Samuel 15,.24: Kai ELTTEV EaouA noog Eaijiour^A V^iidQ/rryKa oxi naQ£f3ryv xov Aoyov KUQIOU Kai xo
QfjLid oou oxi £(j)oj3r|0r|v xov Aaov Kai rJKouaa xfjg cJDCJvfjg auxwv.
R
1 Samuel 16:18: Kai dneKoiOr) clg xcov nai&afJicov auxou Kai EITIEV i&ou eooaKa uiov xco Ieaoai
Br]0A££u.Lxr|v jcai auxov Ei&oxa \j;aA|i6v Kai 6 dvrjQ ouvExog Kai 6 dvrjQ 7ioA£(aiaxr]g Kai aocj)6g
Aoyco Kai a.vr\Q dya06g xcu et6ci Kai KUQIOC LIEX auxou.
T
1 Samuel 18:8: Kai 7iovr)Qov £(f)dvrj xo Qf\[xa iv 6cf)0aA|joig LaouA 7i£Qi xou Aoyou xouxou Kai ELTTEV
xco Aauifr £6coKav xdg Liuoid&ag Kai EU.OI £&coKav xdg xLAtd&ag.
7426
1 Samuel 18:26: Kai dTiayyEAAouoLV oi TTaidsg EaouA xcu AauL& xd Qr||_iaxa xauxa Kai £u0uv0q 6
Aoyog £v 6cj)0aA(aoig Aaui6 £mya|_i|3o£UCTai xco (3aCTiA£L
T
1 Samuel 20:21: Kai i5ou aTtoaxEAco xo nai&dpiov AEycov DEUQO EUDE p.oi xf|v oxi^av sdv EITTCO Arytov
xco naibagUp cb&£ r\ oxiCa and oou Kai cb6£ Aa(3£ auxx]v Ttarjayivou oxi Eiorjvr) ooi Kai OUK EOXIV
Aoyog C,r\ KUQiog.
R
1 Samuel 22:15: l3] or|fa£QOv fjpyLiai EQcoxdv auxco 5id xoO 0£ou u.r)&aLicog \ir\ 66xco 6 (3aaiA£ug Kaxd
xou oouAou auxou Aoyov Kai £tb 6Aov xov OIKOV XOO naxoog \iov oxi OUK rjS£i 6 6ouAog 6 oog EV
ttdaiv xouxoig QX)}La LALKQOV r\ u.eya.
T
1 Samuel 24:8: Kai £7i£ia£v Aaui5 xoug dv&gag auxou EV Aoyoig Kai OUK EOCUKEV auxolg dvaaxdvxag
0avaxcooaL xov EaouA Kai dvEoxr] EaouA Kai Kax£|3r| £ig xf]v 666v.
T
I Samuel 24:10: Kai ELTTEV Aaui6 Troog EaouA iva xi CXKOVEtg xcov Aoycov xou Aaou Asyovxcov i&ou
AauL& C^TEI xf]v i|njxnv oou.
T
425 1 Sara 8:21 expresses the wilful desire of the people for a king.
426 1 Sam 18:8 contains the appraisal of Saul and David'respectively by the masses.
234
Appendix I Logos in the L X X
1 Samuel 25:9: Kai £Qxovxai xd rtai&aQia Kai AaAouaiv xoug Aoyoug xouxoug
ndvxa i d Qt\\iaxa xaOxa £v xcp 6v6(iaxi Aaui& Kai dv£7ir|dr|a£v.
TTQOC;
Na|3aA Kaxd
T
1 Samuel 25:24: em xoug nobac; auxou Kai elrrev ev epoi KUQIE pou
oov fig xd coxa oov Kai dKOUOOv xr\<; SouArjg oov Aoyov.
TJ d&uda
AaAnodxco &r] q &ouAr|
O
1 Samuel 28:10: Kai cijpoofv auxrj EaouA Aeycuv Cf|
xouxcp.
KUQIOC
£i a7ravTfja£xai aoi d&ucia
EV
xco Aoyco
X427
1 Samuel 28:20: Kai ea7X£uo£v EaouA Kai Inzotv EoxriKcbg eni TT]V yfjv Kai £c|)Of3r]9r) crcb65Qa and
xcov Aoycov Labour)A Kai iox^g £v auxco OUK f)v m ou yao £<pay£v dpxov oArjv xr|v fjpEQav Kai
OATTV XT)V vuKxa £K£ivrrv.
.R428
1 Samuel 28:21: Kai £iaf|A6£V r| yuvrj node; LaouA Kai £i6ev <5xi ionzvoEv ac|)66Qa Kai £ITT£V node;
auxov L5ou br) rjKoua£v r| &ouAr| oov xrjt; cj)covfjg oov Kai £0£pnv xfjv u)uxr|V pou iv it] x £ t Q' M ou KOlL
rJKouaa xoug Aoyoug oug EAdArjodg poL
1 Samuel 29:10: Kai vuv 6Q0QIOOV TO ngcji oi) Kai oi nalbzq xou KUQLOU OOU oi T\KOVXEC, p£xd
noo£vzo&£ fig xbv TOTTOV OV Kaiiovrpa updg EKSI Kai Aoyov Aoipov prj 9rjg fv Kap&ia oou
dya06g au Evcomov pou Kai 6Q0gtaax£ £v xf| 66cp Kai dxoxiadxco up.lv Kai noQ£u0r]T£.
OOV
Kai
OTI
T
j Samuel 30:24: Kai x(g imaKOuaexai upcuv xcov Aoycov TOUTCOV OTI ouxnjxov upebv £iaiv 6i6xt Kaxd
xfjv pegi&a xou Kaxapaivovxoc; eig TioAepov ouxcog faxai T) pep/ig xou Ka0r)p£vou em xd enceur)
Kaxd TO auxo peQLoOvxai.
427 1 Sam 28:10 refers to Saul's consultation of the witch in Endor.
428 1 Sam 28:20 refers to the prophetic words of Samuel concerning Saul's life (from the other side of the
grave).
429 The witch claims Saul's promise she would not come to harm (1 Sam 28:21).
430 1 Sam 30:24 conveys David's decision that all men, disregarding their part in the action, should receive part
of the spoil.
235
Appendix I Logos in the LXX
2.9.1
ISamuel graphics
Logos in 1 Samuel
2.10
2Samuel occurrences
2 Samuel 1:4: Kai slmv auicb Aavib xi<; 6 Aoyoc: ouxog cmayyEiAov u.oi KaL EITTEV oxi e^uyev 6 Aaog
EK tou noAe|jou Kai nemojKam noAAoi EK TOU Aaou KaL amtQavov Kai aniQavzv Kai LaouA Kai
Icova9av 6 vide, auxou aniQavev.
~T
2 Samuel 3:8: KXCL e6u(jtcb9ri ac|)6&Qa ApEvvrjQ TIEQI TOU Aoyou M£]a4>i.poa9e Kai EITTEV A(3£vvn,g ngo<;
auxov |UT^] K£c)jaAr| icuvog eyco eljai ETTOiqaa EAEO<; aT]u.eQov |j£xa xou OLKOU LaouA tou naxgoc, aou
Kai TTEQL d&£A(})ajv icai yvtugiu.cuv Kai OUK r)uxou6Ar]aa sic. xov OLKOV AauL& KaL im^ttic.
in EJUE
UTTEQ dbiKiac yuvaucoc ofj|a£Qov.
T
2 Samuel 3:13: Kai EITTEV Aauio eyeb KOACOC; buxGi^aouai nooc; ae ota9r]Kr|v TTAI^V Aoyov eva tytb
aiToOu.aL Tiagd aou Asycuv OUK O^EI XO ngoacortov |jou edv \xr\ dydyrjc Tt]v MEAXOA 8uyaTEoa
LaovA 7Taoayi.vo|jEvou aou IOEIV XO nQoacjTiov (_iou.
T
2 Samuel 7:17: Kaxd naviac. xout; Aoyouc; xouxouc; Kai Kaxd rrdaav xf|v opaaiv xauxrjv
EAdArjaEv N a 9 a v TIQOC. Aaui5.
OUXCJ^
-R
2 Samuel 7:21: bid xov Aoyov aou TT.£TToirp<ac Kai Kaxd xrjv taagbiav aou £noir]aac. n d a a v xf]v
UEyaAojauvr|v xauTqv yvcuoLaai. TOJ 5OUA<JJ aou.
-R
2 Samuel 7:28: Kai vuv KUQIE LIOU KUQLE au EL 6 deoq Kai oi Aoyoi aou EaovxaidAr|0ivoL Kai
EAdAnaac UTIEQ TOU oouAou aou xa d y a 6 d xauxa.
236
Appendix 1 Logos in the
LXX
R
2 Samuel 11:18: Kai cmeaTEiAev kja|3
K « 1 d7irryy£iAEv TCO
(3aaiA£l ridvTag
TOUC;
Aoyoug
TOO TTOAELJOU.
T
2 Samuel 11:19: Kai £V£T£IACCTO TCJ dyyeAa) AEVCOV
7ToAeiiou AaAr\oa.L npog TOV paaLAea.
EV Ttp
ouvxeAeaai
O~E
TidvTag Toug Aoyoug TOU
T
2 Samuel 12:9: TL OTL EcbauAiaag xov Aoyov KUOIOU TOO 7roif)aai t o novrjpov ev 6cj)9aA}i0Lg aUToO TOV
Oupiav TOV XexTalov £7idTa£ag EV QOLic|)aia Kai TT]V yuvalKa auTou EAafteg OEauxcl) Eig yuvauca
Kai auxov aTiEKTEivag EV QojicJ3aLa uLtbv Au.u.cov.
-R
2 Samuel 13:21: Kai rJKoua£v 6 |3aaiA£ug AauL6 7idvTag Toug Aoyoug TOirroug Kai eOuLxcuGq ac^oSoa
Kai OUK £Aunr)a£v TO nvzv[xa ALAVCUV TOO ULOU auxoO OTLiyydrta auTOv OTL TTQCOT6TOKOC: auTou ryv.
T
2 Samuel 13:22: Kai OUK EAdAr)o~EV Aj3£aaaAcoLi LjExd ALAVCUV drio 7rovr)Qou f'cog d y a 0 o u
A(3£aaaAco[a TOV ALIVGJV ETU Aoyou au ETanEivcoaev @r)u.aQ TT]V d&£Acbr]v auxou.
OTL EU.LCJ€L
7/43)
2 Samuel 13:35: Kai EITTEV Icova6a[3 rrpog
Aoyov TOU bovAov oov ovrcoq eyiveio.
TOV
|3aaLAEa L&ou oi uioi TOU |3aatA£a;g TiaQELaiv Kaxd TOV
T
2 Samuel 14:3: Kai EAEUOT] noog TOV (3aaiA£a KaLAaAr|a£ig Tioog auTOv KaTd
£0T"JK£V Icoa(3 Toug Aoyoug EV TCO OTOUaTL auxr|g.
TO
Qf|u.a
TOUTO
Kai
T
2 Samuel 14:13: Kai EITCEV r| yuvr] Lva T( Moyiaco TOIOUTO ETTL Aaov 0EOU \\ EK aTOjj.axog xou fiaaiA.zcoc,
6 Aoyog ouxog cbg 7rAT)LAu.£A£La xou [xr\ £7TiaxQ£i|>aL xov paaLAsa tov EECOOLIEVOV auxou.
T
2 Samuel 14:17: Kai EITIEV r\ yuvrj £ir) br\ 6 Aoyog xou KUQIOU [XOV xou |3aaiAfcog sic; SuaLav oxi KaGcug
dyyEAog 0EOU ouxcog 6 Kucuog fiou 6 |3aatA£ug TOU aKOUEiv TO dyaGov Kai TO TTOVTIQOV Kai Kucuog 6
0£og aou £OTai |i£xd aou.
,7432
2 Samue! 14:19: Kai EITTEV 6 fiaoiAevc; \xr\r\x£iQ ta>#{3 EV Travxi TOUTCU \IEXCX OOV Kai EITTEV f\ yuvr) TO)
(3aaiA£l Cr| n u^ux^l aou KUQL£ \IOV |3aaLAEu EL EaTiv £ig Ta &££id r| £ig Ta do LOT sod EK Ttavxcov cov
£AdAr)a£v 6 KUQiog u.ou 6 (EaaLAEug OTL 6 6oOA6g aou Icoa(3 auxog £V£x£iAaxo |ioi Kai auxog £0£TO £V
xa> ax6[aaxLxf|g 6oOAr)c aou TidvTac TOUC Aoyoug TOUTOU^.
T
431 2 Sam 13:22 speaks about what Absalom had heard Ammon had done to his sister, or "in this matter".
432 2 Sam 14:17 refers to the words of "my lord the king", i.e. David.
237
Appendix I Logos in the LXX
2 Samuel 14:20: IVEKEV TOU TIEQIZAQCIV TO ngooconov tou QF|u.aToc TOUTOU ETioinaev 6 SoDAoc aou
Iwa|3 xov Aoyov xouxov Kai 6 KUQLOC U.OU aocboc KaBtbc ao(f>ia dyyfAou TOU 8EOU TouyvcJvai
Tidvxa xa EV TTJ yf].
2 Samuel 14:21: Kai EOIEV 6 paaiAtuc TIQOC Iwa(3 ibou 6n, ETroinad aoi Kaxd
rrorjEuou emaTQ£i{jov TO Ttai&dQiav TOV ApEaaaAcou.,
TOV Aoyov
aou
TOUTOV
T
2 Samuel 14:22: Kai EireaEV Iwap ETU TiQoaamov auToO km Trjv yfjv m l TipoaEKuvnaev Kai
EuAoyqacv xov paaiAEa Kai ELTIEV Icuap of|u.£QOv eyvcu 6 SouAoc aou OTL EUQOV X « Q I V £ V 6(j)6aAu.oic
aou KUQii u.ou paaiAa) OTI enoinaev 6 KUQLOC u.ou 6 paaAEuc TOV Aoyov TOU &ouAou auxou.
.7434
2 Samuel 15:3: Kai sinEv TIQOC auxov ApEaaaAcou. toou oi Aoyoi aou dya9oi Kai
OUK EOTIV aoi noLQa TOU paaiAecoc
EUKOAOI
Kai aKOucuv
T
2 Samuel 16:23: Kai T] pouAfj AXLXOCJIEA f]v epouAEuaaro £v x a k rju.£QaLC xalc nQcoxcac, 6v XQOTIOV
ET££QajTT]OT) cv Aoycp xou 8EOU ouxax; naoa r\ pouAr] TOU AxixocbeA Kai ye xco Aamo Kai y£ TGJ
ApEaaaAwu..
R
2 Samuel 17:4: Kai £u8r|c 6 Aoyoc
EV
6cb9aAu.olc ApEaoaAaju. Kai
EV
6(b0aA|jOLC
TTOCVTCUV TCOV
TCQEOPUTEQCOV IaganA.
T
2 Samuel 17:6: Kai ELOTJAGEV Xouai TIQOC, ApEaaaAwu. Kai SLTTEV ApeaaaAcou. TIQOC auxov A£ycov
Kaxd TO Qf)|aa xouxo eAaArjacv AXLXOCJ^EA EL riOLr|aojLev Kaxd TOV Aoyov auxou EL 6E u.r| au AdAr|aov.
T
2 Samuel 18:13: u.r| noif\oa\. EV xf| v^uxfl auxou d&LKOv Kai nac, 6 Aoyoc ou Arjaexai aTio TOU paaAiajc
Kai OTJ axr]ari E£ £vavxiac.
T
2 Samuel 19:12: Kai 6 paaiAsuc; Aauio dneaxEiAEv TIQOC Ea6toK Kai TIQOC ApiaOap xouc i£Q£icA£ycov
AaArjaaxE TIQOC TOUC riQ£apuT£Qouc Iou&a AsyovxEC iva xiyiveaSE saxaxoixou EruaxQE^aLXOv
PaaiAea Etc xov OLKOV auxou Kai Aoyoc rcavxoc IaQanA XJAOEV TIQOC xov fiaouMa.
T
2 Samuel 19:30: Kai ELTTEV auxaj 6 paaiAeuc iva
&LeA£ia6e xov dygov.
TI AOAEU; ETL XOUC Aoyouc
aou
EITTOV <JV
Kai Lipa
T
433 In 2 Sam 14:20 "this word" (xov Aoyov TOUTOV) means "what I came to tell you,"or "this matter".
434 "My request" (2 Sam 14:22) refers to the words Joab put in the mouth of the woman.
238
Appendix I Logos in the L X X
2 Samuel 19:43: Kai d7T£KQi0r) Tide avr\Q lou&a TTQOC dvbga Iogar]A Kai £i7iav &IOTL £yyiC£i UQ6<; |ae 6
(3acriA£uc Kai Iva xi OUTCJC eOupLojdr)<; ntoi xov Aoyov xovxov nf\ figcbosi i4?dyajj£v EK xov fiaoiAUoc
r\ b6[ia £6COK£V q dgotv qrjEv qfjxv
T
2 Samuel 19:44: Kai d7T£KQi0r) dvqp logaqA T^J dv&gi IouSa Kai EITTEV &£Ka x^Q^ HCu £v xco paaiAel
Kai TTQCUXOTOKOC £yci> rj cru Kai y£ ev xco Aauib eljai UTTEQ OE Kai Iva xi TOUTO u(3Qiadg \xe. Kai OUK
EAoyio0r| 6 Aoyoc jaou rtocoxoc poixou £7uaxQE\|)ai xov (3aoiAEa £}aoi. Kai £oxAr)guv0r| 6 Aoyoc
dvbpoc Iou6a UTTEQ XOV Aoyov dv&poc lagaqA.
T
2 Samuel 19:44: Kai dnxKgiGr] dvqp IagaqA xco dv&gi Iou6a Kai EITCEV OEKa x^Ip£C poi EV TW paoiAel
Kai TZQCOXOXOKOC; syco f\ovKai ye iv xco Aavib zl^i VTIEQ <J£ Kai iva xi TOUTO i>|3Qiadc u.£ Kai OUK
£Aoyia8q 6 Aoyoc u.ou nqcoxoc; (aoi TOU E7uaxg£ij>ai xov |3aaiA£a epoi Kai £0"KAT)QUV9V] 6 Aoyoc
dv&goc Iou6a UTTEQ xov Aoyov dv&goc IcrQar)A.
T
2 Samuel 19:44: Kai dTT£KQi0r) dvqg IopaqA xco dv&gi lou&a Kai EITIEV &£Ka x^'lQ^ l1^1 ^ v t& (3aoiAei
Kai TiQcoxoxoKOC £yci) r\ ov Kai ye EV xco Aaui& eijai imeo oi Kai Iva xi xouxo u(3giadc \AE Kai OUK
£AoyLQ0r] 6 Aoyoc \*ov TIQCOXOC \AOL xou £7UCTXQEif>ai xov (3aoiAea ejaot Kai eoTcAqguvOq 6 Aoyoc
avfrpoc lou&a U7i£Q xov Aoyov dv&goc IaQaqA.
T
2 Samuel 20:17: Kai 7TpooT)yyio£v TtQOC auxrjv Kai £m£v rj yuvrj £i ou £l Icoaf3 6 &£ £i7i£v £yco £m£v be.
avxco dKOuaov xouc Aoyouc Tf|c SouAqc aou Kai EITUV Icoa(3 CXKOVCO iycb £iu.i.
T
2 Samuel 20:18: Kai EITTEV Acyouaa Aoyov EAdAqaav EV TTQCOXOIC A£yovx£c r)gcjxr]|aevoc r)Qaycr|9r] EV
xf| A(3EA Kai £v Aav ei E^EAIHOV a E0£VXO oi maxoi xou IagaqA £QcoxcJvx£C e7t£QCOxf|CTOUOLV £v A|3EA
Kai OUXCL>C £1 E£EAI7TOV.
T
2 Samuel 20:21: ovx oOxoc 6 Aoyoc oxc dvqQ eE, ogouc E<$>gai|j La(3££ uioc Boxogt ovofja cxvxov Kal
£7ifiQ£v xfyv x£LQ°t auxou £ni xov (3aoiA£a Aaui6 66x£ auxov |aoi (aovov Kai dTTfAEuaojiai drrdvcuGEv
xf]C TTOAECOC Kai £ITI£V r) yuvrj TCQOC Icoap i5ou t\ K£<paAr\ auxou Qic|)r|o£xai TTQOC a£ 6id xou xfixouc.
T
2 Samuel 22:1: Kai EAdArjafv Aaui6 xco KUQICO xouc Aoyouc "ni? ci>&fjc xauxqc £v i) r\\Atoq ££eiAaxo
auxov KUQiog £K X^LQOC Tidvxojv xcjv £X6QCUV auxou Kai EK X^LQOC LaouA.
O
2 Samuel 23:1: Kai ouxoi oi Aoyoi Aaui5 oi Eoxaxoi TTtaxoc Aauib uioc l£aaai Kai
dv£oxqa£V KUQIOC £7ii XQioxov 0£ou IaKcu(3 Kai £U7XQ£7i£ic 4>otA[aoi IaparjA.
TIIOXOC
dvqo 6v
.R435
435 The words in 2 Sam 23:1 are valued as words inspired by the Spirit of God; see 2 Sam 23:2.
239
Appendix I Logos in the LXX
2 Samuel 23:2: nveupa
KUQIOU
£AaAr|0"£v ev e|joi Kai 6 Aoyog auxou Im yAcuacn"|<; (jou.
R
2 Samuel 24:3: Kai ELTTEV Iwap TIOOC TOV pacriAea KaL nQOcrGeir] KUQLOQ 6 9s.6q, CJOU 7IQ6<; TOV Aaov
UOTTEQ auTOuc; KOL cbanzQ amove. eKaTOVTaTiAaaiova Kai 6d)0aA|aoi xou KUQLOU |JOU TOU |3acnAeax;
ogwvTEg Kai 6 KUQLOC LIOU 6 paaiAeuc: Iva TL pouAtTai EV TGJ Aoyco XOUTCJ.
T«6
2 Samuel 24:4: Kai unEQiaxucrev 6 Aoyog TOU pacriAEcoc; TCQO? Iwap Kai ei<; TOU<; aoxovxac; Tfj<;
5uvau.ewc Kai £E,iiA8£v Iwap Kai oi aQXOvieq TT|C iaxuoc EVOJTUOV TOU fiaatAicoq iniOK£\\>aoQai
Aaov IaoaTjA.
TOV
T
2 Samuel 24:11: Kai av£0"tT| Aaui.6 TO KQCOL Kai Aoyog
oQtbvia Aauio Aeycjv.
KUQIOU
EyEvtTO
TXQOC,
Tab
TOV
7Tocxf>r|TTYv TOV
R
2 Samuel 24:19: KaidvEpr] Aaui6 Kara TOV Aoyov Tab Ka8 6v TQonov EVEXEiAaxo auTW KUQiog.
R«7
2.10.1 2Samuel graphics
436 2 Sam 24:3 conveys what the king expressed, his desire,
437 In 2 Sam 24:19 TOV Aoyov Tab equals Ka9 6v TQOTTOV EVETEiAaxo auxcl> KUQiog.
240
Appendix I Logos in the LXX
2.11
1 Kings occurrences
1 Kings 1:7: Kai. EyEvovxo oiAoyoi auxou |_iexa Icoa[3 xou uiou EapouLag Kal |aexa A[3ia9ap xou
lepecog Kal e|3or|9ouv O7uaco AScoviou.
T
1 Kings 1:14: Kal l5ou EXL AaAouor|g aou EKE! |_i£xa xou [3aaiA£Cjg Kal Eyco £ia£A£uao|aai omaco aou
Kal 7iAr|pcjacj xoug Aoyoug aou.
T
1 Kings 2:4: iva axr)or| Kupiog xov Aoyov auxou 6v £AdAr|a£V AEycov £av cf>uAd£cjaiv ol uloi aou xf]v
656v auxcov 7iopeuea9ai evamiov £|_iou EV aAr|9£ia EV 6Ar^ KapSia auxcov Kal EV 6Ar^ tyvxf\ auxcov
Aeycov OUK e£oA£9peu9r)aexai aoi dvrjp e7idvco9ev 9povou IaparjA .
R
1 Kings 2:14: Aoyog |aoi npog ae Kai efaev auxcp AdAr|aov.
T
1 Kings 2:23: Kai a)|aoa£v 6 fiaoiAevc EaAcj|acov Kaxa xou Kuplou Aeycov xd5e 7ioir]aai |aoi 6 9eoc; Kai
xd5e 7ipoa9£Lr| oxiKaxd xfjg i^ux^? auxou eAdArjaev AScoviag xov Aoyov xouxov.
T
1 Kings 5:1: Kai Exopfjyouv oi Ka9eaxa|_i£voi ouxcog xcp [3aaiAel EaAco|acov Kal 7idvxa xd
SLayyeA^axa E^I T n v tpaneCav xou [3aaiAecoc; eKaaxog \xf\va auxou ou 7iapaAAdaaouaiv Aoyov
Kal xdg Kpi9dg Kal xo dxupov xolg 1717101c; Kal xolg dp|aaaiv fjpov elg xov xo7iov ou dv fj 6 (3aaiAeuc;
eKaaxog Kaxa xf]v auvxa^iv auxou.
T
1 Kings 5:21: Kai eyevr|9r) Ka9cbg f|Kouaev Xipa|a xcov Aoycov EaAco|acov £xapr| acf>65pa Kal elnev
euAoyiycoc; 6 9eog of||aepov oc, ESCOKEV xcjj AauiS uiov cf>p6vi|iov £7il XOV Aaov xov 7ioAuv xouxov.
T
1 Kings 6:1: Kai £yevf)9r) ev xcp xeaaapaKoaxcp Kai xexpaKoaioaxco exei Tf\c e£65ou ulcov IaparjA e£.
Aiyunxou xcp EXEI xcp xexdpxco ev \vr\vi xco Seuxepco |3aaiAeuovxoc; xou fiaoiAeojc EaAco|_icov £7xL
IapaqA Kai evexeiAaxo 6 fiaoiAevc Kai aipouaiv A.L9ovc (aeydAoug xifaiouc; eve xov 9ep.eA.iov xou
OLKOU Kai Ai9oug a7ieAeKr)xoug Kai e7ieAeKT)aav oi uloi EaAco|acov Kai oi uioi Xipa|a Kai e[3aAav
auxoug EV xcp EXEI xcp xexdpxco e9e|_ieAicoaev xov OIKOV Kuplou EV |ar|vl Niaco XCO SeuxEpco \JLT\VI ev
EvSEKaxco EVLauxcp EV ]ar|VL BaaA ouxog 6 \xr\v 6 6y5oog auvex£A£a9r) 6 OIKOC; elg rcdvxa Aoyov
auxou Kal £i<; 7idaav 5Ldxa£iv auxou.
_ R 438
1 Kings 8:56: EuAoyr|x6<; Kupiog oT||aepov 6<; eScoKev Kaxdrcauaiv xco Aacp auxou IaparjA Kaxa 7idvxa
o a a eAdAr)a£v ou &i£(J5covr|a£v Aoyoi; el<; ev ndaiv xoig Aoyoig auxou xol<; dya9oi<; ol<; eAdArjaev ev
XeiQiMcouafi SouAou auxou.
438 1 Kgs 6:1 tells about the temple that it ouvexeA£a9r) 6 OIKO<; EI<; 7idvxa Aoyov, meaning that the house
was built according to the plans that the Lord had provided. For this reason it is classified as revelation.
241
Appendix I Logos in the LXX
_R439
1 Kings 8:56: EuAoynxoi; KUQLOI; OT|LIEQOV OI; ESCOKEV Ka.Tana.vow xcjj Aacjj auxou IapanA Kaxa rcdvxa
ooa. EAdAnaEV ou bLEcjxovnaEV Aoyoc; EI<; EV naow xou; Aoyou; auxou xou; dyadolc, ou; EAdAnaEV EV
XELQL Majuof) bouAou auxou.
R
1 Kings 8:59: Kai Eaxcoaav oi. AoyoL OUXOL oug &Eb£r|LiaL EVCOTILOV KUQLOU 0EOU r|Licov EyyiCovxEt; TIQOC,
KUQIOV GEOV f[[xcbv T]\JI£QCLC, Kai VUKXOC; xou TIOLEIV XO bLKaiaj(ia xou bouAou aou Kai xo biKaicoiia
Aaou aou IapanA QfJLia f\{i£Qac, EV r|Li£Qa auxou.
O
1 Kings 10:3: Kai. dnxryYELAEV auxfj EOACOLKOV Tidvxag xoug A6you<; auxfjg
naQtcoQa\ji£voc, naqd. xoufia.oiA.icoc,ov OUK d7ir)YY£iA£v auxfj.
OUK
rjv Aoyog
1 Kings 10:3: Kai d7if|yyELA£v auxfj EOACOLKOV Tidvxag xoug Aoyoug auxf|g
TiaQ£ajQa|a£vog Tiaad xou |3aaiA£ax; ov OUK aTir|YY£L^£V ca>xfj.
OUK
rjv Aoyoq
T
1 Kings 10:6: Kai ELTIEV TIQOC, XOV fiaoiAia EaAcoLuov dAnGivog 6 Aoyoq ov fJKOuaa
xou Aoyou aou Kai TCEoi xf\c, 4>oovf|aeco<; aou.
EV
xfj yf] \xov TIEQ'L
T
1 Kings 10:6: Kai ELTCEV TIQOC, XOV |3aaiA£a EaAcoLicov dAnGivog 6 Aoyog ov r\\covaa
xou Aoyou aou Kai 7i£Qi xfjc cf)Qovr|aEco<; aou.
EV
tf\ yrj |aou
7IEQI
T
1 Kings 11:10: Kai £vx£iAa|a£vou auxcp tmEQ XOU Aoyou xouxou xo TiaoaTiav [xr\ ra>Q£u0fjvai omaco
0£cov EXEQCOV Kai 4>uAd£aa0ai Tio\.f]oa\. d EVEXEtAaxo auxcjj KUQLO<; 6 0£og.
-X 4 4 1
1 Kings 12:6: Kai 7iaor|YYEiAEV 6 |3aaiA£U<; xolg 7TQE0|3ux£QOL<; otrjaav 7iaQ£axcox£<; Evamiov
ZaAaj|aajv xou naTobc, auxou EXL Ccovxog auxou AEycov TIOJC, u|a£ig |3OUAEUE00E Kai dnoKQiQcb xco
Aacjj xouxcp Aoyov.
T
1 Kings 12:7: Kai. EAdAnaav TIQOC, auxov AsyovxEt; EL EV xfj r||a£Qa xauxn £an SouAoi; xcjj Aatjj xouxcu
Kai bouAEuang auxolg Kai AaAfjang auxolg Aoyoug dyaSouc; Kai Eaovxai aoi SOUAOL ndoac, xdg
ruaEQag.
-T
1 Kings 12:22: Kai EyEVExo Aoyog
KUQLOU TIQOC,
Za|aaLav avSQamov xou 9eou Aeycuv.
439 1 Kgs 8:56 reinforces the reliability of God's speech.
440 1 Kgs 10:3 deals with matters raised in conversation by the Queen of Scheba.
441 1 Kgs 11:10 refers to the account about Solomon's disobedience shared by the writer of Kings.
242
Appendix I Logos in the LXX
-R
1 Kings 12:24: xd&e AeyEi KUQiog OUK dvaSrjaeaGe OU&E 7ioA£|jr]aex£ (jexd xcov d&eAcficov UJJCOV uLcov
Iaoar|A dvaaxgecfiexco eKaaxog £ig xov OIKOV eauxou oxi naq ELIOU yeyovev xo QfJLxa xouxo Kai
rjKouaav xou Aoyou KUQIOU Kai Kaxenauaav xou 7iooeu6fjvai Kaxd xo Qf\\xa KUQIOU Kai 6 SaaiAeug
ZOACOLXCOV KOiLidxai Liexd xcov naxegcov auxou Kai Gcmxexai LXExd XCOV 7iax£Qcov auxou ev noAei
Aaui& Kai eSaaiAeuaev PoSoajj uiog auxou dvx auxou ev IeQouaaAnfJ uiog wv eKKai&eKa exarv ev
xcjj BaaiAeuEiv auxov Kai &co&£Ka exn eBaaiAeuaev ev IeQouaaAnu. Kai ovoLia TT\Q |anxQ6g auxou
N a a v a v GuydxrjQ Avav uiou N a a g BaaiAecog uicov ALXLUOV Kai e7ioir|aev xo 7iovnQ6v evcomov
KUQIOU Kai OUK enoQeuGr) ev 6&cjo Aaui& xou naxQog auxou Kai f\v dvGQamog e£ oQoug EcfiQaiLi
5ouAog xa) ZOACOLICOV Kai ovojia auxcjj IeQoSoajj Kai ovojaa xfjg Lir)XQog auxou ZaQiQa yvvf\ TIOQVT]
Kai e&coKev auxov ZaAco|acov eig agxovxa aKuxdAr|g m i xdg aQaeig OIKOU ICOOTJC)) Kai cjjKo56(ir)aev
xcjj ZOACOLXCOV xf)v Zagipa xf]v ev ogei EcfiQaiLi Kai f\oav auxcjj d g ^ a x a XQLaKoaia i7i7icov ouxog
cpKo&OLinaev xf]v aKQav ev xalg agaeaiv OIKOU EcfiQaiLi ouxog auveKAeiaev xf)vTCOALVAaui& Kai fjv
£7iaLQ6(jevog m i xr\v SaaiAeiav Kai e£r|xei ZaAco(Jcov Gavaxcoaai auxov Kai ec(x>Sr|6r| Kai dne&Qa
auxog 7tQog ZouaaKiLi SaaiAea Aiyunxou Kai rjv Liex auxou ecog direGavEv ZaAco(.icov Kai r|Kouaev
IeQoBoaLi ev Aiyimxcp oxi xeGvr)Kev ZaAco|acov Kai eAaAr)aev eig xd coxa ZouaaKifi BaaiAecog
Aiyimxou Aeycov e^anoaxeiAov u.e Kai dnEAeuaoLiai eyco eig xf]v yf\v u.ou Kai einev auxcjo
ZouaaKiu. aixr|aai xi alxnua Kai bcboco aoi Kai ZouaaKiu. E&COKEV xcjj IegoBoau. xf]v Avco d&eAc()f|v
0£Ke|_uvag xf]v 7iQ£aBuxeoav xfjg yuvaiKog auxou auxcjj eig y u v a i k a auxr) fjv |aeydAr] ev jaeaco xcov
Guyaxegcov xou BaaiAecog Kai exeKev xcjj IegoBoau. xov ABia uiov auxou Kai elnev IegoBoa^ ngog
ZouaaKiLi ovxcog e£a7i6ax£iA6v Lie Kai d7ieAeuaou.ai Kai e£fjA6ev IegoBoa^ eE, Aiyunxou Kai fjAGev
eig yfjv ZagiQa xr)v ev ogei Ec^gaiu. Kai auvdyexat CKE! 7idvCTKf)7ixcjovEc()QaL(^ Kai cpKo56|ar)aev
IegoBoa(i eKel xdpaKa Kai f]QQC0axr|O"e xo naiSaQiov auxou dggcoaxiav KQaxaidv ac()65Qa Kai
enoQeuGr] IegoBoa^ e7ieQcoxf)aai.tm£Q xou 7taL&aQLOU Kai elne 7ig6g Avco XTJV yuvalKa auxou
dvdaxnGi Kai 7iogeuou e7ieQcoxncjov xov Geov U7ieg xou 7taL&aQLou ei Crjcrexai EK xf)g dggcoaxiag
auxou Kai avGgconog fjv EV ZrjAco Kai ovo[xa auxcp Axia Kai ouxog fjv utog e^f]Kovxa excov Kai Qf\[ia
£
a
KUQLOU (iex auxou Kai elnev IeQo(3oa(a 7iQog xf]v yuvauca auxou dvdaxr|GL Kai AaBe eig XT]V x ^Q
aou xcp avGoamco xou Geou agxoug KaiKoAAugia xolg xeKvoig auxou Kai axacf>uAf]v Kai axd^vov
fieAixog Kai dveaxn f] yvvr\ Kai eAaBev eig XT]V x^Qa auxf]g agxoug Kai 5uo KoAAugia Kai
axacf)uAr]v Kai axd^vov u.eALxog xcjj Axia Kai 6 dvGoamog 7iQea(3uxegog Kai oi 6cf>6aA|aoi auxou
r](iBAuco7iouv xou BAe7ieiv Kai dveaxr| eK ZagiQa Kai 7iooeuexaLKaL eyevexo eiaeAGouor|g auxf]g eig
xr]v 7i6Aiv 7iQog A^ia xov Zr)AcovLxr)v Kai emev A^ux xcp 7iai&aQicp auxou e^eAGe br\ eig a7iavxr)v
Avco xf] yuvaiKi IegoBoa^ Kai ecjelg auxij] elaeAGe Kai [ir\ axfig OXL xd5e Aey£i Kugiog aKAnQa eyco
e7Ta7ioax£Aco e7ii ae Kai eLof|AGev Avco 7iQog xov avGoamov xou Geou Kai efaev auxi^j Axux iva xi
lioi evrjvoxcig agxoug Kai axacfiuAriv Kai KOAAUQUX Kai axdu.vov LieAixog xd&e Aey£i Kugiog i5ou CTU
a7ieAeucrr] cm ELIOU Kai eaxai eiaeAGouoTjg aou XTJV nv\r\v eig ZaQioa Kai xd Kogdaux aou
e^fAeuaovxai aoi eig CTuvdvxnaLv Kai epouaiv aoi xo 7iai5dQLov xeGvrjKev OXL xd&e Aeyei KUQLog
i5ou £yco e^oAeGgeuaco xou IepoBoaLi ougouvxa 7ip6g xolxov Kai eaovxai ot xeGvr)KOxeg xou
IegoBoajL ev xfj 7i6AeL KaxacfidyovxaL oi Kuveg Kai xov xeGvnKoxa ev xcp dypep KaxacfidyexaL xd
7iexeLvd xou ouQavou Kai xo 7iaL&aQiov Koi|;ovxaL ouaiKugie oxi eupeGn ev auxcij Qf\[ia KOAOV 7iegi
xou KUQLOU Kai d7if|A6ev r\ yuvf) cog f|Kouaev Kai eyevexo cog eLor]AGev eig xf]v Zagipa Kai xo
7iaL&dQiov a7ie6av£v Kai e^fjAGev r\ KQauyri eig anavTr\v Kai ETIOQEUGT] IegoBoa|a eig ZiKiLia xf]v ev
ogei Ecj>oaL|a Kai auvr]GQOLaev eKel xdg cj>uAdg xou Iagar|A Kai dveBr) eKel PoBoaLi uiog ZaAcoLicov
Kai Aoyog KUQLOU eyevexo 7igog ZaLiaiav xov EAaLiL Aeycov AaBe aeauxcp i|adxLov Kaivov xo OUK
eiaeAr|AuG6g eig U&COQ Kai Qfj^ov auxo 5co5eKa QfiY^cxxa Kai Scoaeig xcp IepoBoaLi Kai egelg auxejj
xd6e Aey£L KUQLog AaBe aeauxciij 5eKa Qf)Y(iaxa xou 7ieQLBaAeaGaL ae Kai eAaBev IepoBoaLi Kai
elnev ZaLiaiag xd&e Aey£L Kugiog e7ii xdg 5eKa cfiuAdg xou Iapar|A Kai efaev 6 Aaog ngog Po(3oa|a
uiov ZOACOLICJV 6 7iaxr|Q aou eBdguvev xov KAOLOV auxou EC)> r||adg Kai eBdguvev xd PpcoLiaxa xfjg
xQomECng auxou Kai vuv ei KoucJHelg au ecj) r||adg Kai 6ouAeuaoLiev aoi Kai elnev PoBoau. 7igog xov
Aaov exi TQICOV r](aeQcov Kai a7toKQLGr)aoLiaL u|alv QfJLia Kai elnev PoBoa|a eiaayaYexe |_LOL xoug
7iQea(3uxepoug Kai au|a(3ouAeuao(.LaL (iex auxcov XL a7ioKQLGco xcjj Aacjj Qf\[ia EV xf| r|(ieQa xfj XQLXT]
243
Appendix I Logos in the LXX
Kai eAdAr]aev Po[3oa|j. elc; xd coxa auxcov Ka9cbg a7ieaxeiAev 6 Aaoc; Tipog auxov Kai elrcov OL
7igea|3i3xeQOL xou Aaou ouxcoc; eAdAr|aev ngoc, ae 6 Aaoc; Kai &LeoTce&aaev Po|3oaLi xr]v |3ouAf|v
auxcov Kai OUK f|Qeaev evcomov auxou Kai dmaxeiAev Kai elaf]yayev xouc; auvxQocf>ouc; auxou Kai
eAdAr|o"£v auxolc; xd auxd Kai xauxa dnioxeiAev ngbq Lie Aeycov 6 Aaoc; Kai elrcav ol OUVXQOCJJOL
auxou ouxcoc; AaAr]aeicj ngbc, xov Aaov Aeycov r| LUKQ6XT]C; LLOU 7iaxux£Qa vneg XTJV oacjwv xou
naxQoc; |j.ou 6 7iaxr|Q |j.ou £|j.aaxiyou vyiac; |idaxiy^iv eyco 5e KaxaQ^co ULLCOV ev OKOQmoLc; Kai
f|Qeaev xo Qf\[xa evcomov Po|3oaLi Kai a7ieKQL9r| xcjj Aacjj Ka9coc; auve(3ouAeuaav auxcjj ol OUVXQOCJJOL
auxou xd naibagia Kai efaev naq, 6 Aaoc; coc; dvr\Q etc; EKaaxoc; xcjj nAr\oiov auxou Kai dveKoa£av
a7iavxec; Aeyovxec; ou LLEQIC; r|Lilv ev AauiS ou&e KAr|Qovofiia ev ulcjj Ieaaai elc, xd <TKr]vco|iaTd aou
IaQar|A oxi ouxoc; 6 dv9QC07iocj OUK elcj aQxovxa ou5e elc; r|youfievov Kai &iea7iaQr] Tide; 6 Aaoc; CK
ELKLLLCOV Kai dmf|A9ev eKaaxoc; elc; xo oxr|vco|j.a auxou Kai KaxeKQaxr]0"ev Po|3oaLi Kai dm]A9ev Kai
dve|3r] em xo aQLia auxou Kai eLafjA9ev elc; IeQouaaAr||j. Kai nooeuovxai omaco auxou 7idv
OTcfi7ixQOV Iou&a Kai 7idv aKf]7ixQov BeviaLiiv Kai eyevexo eviaxafievou xou eviauxou Kai
auvf]9QOi.aev Po(3oa[i 7idvxa dv6ga Iou&a Kai BeviaLuv Kai dve(3r] xou noAeLielv ngbc; legofioaii elc;
EiKiLia Kai eyevexo Qf\iia KUQLOU 7IQOC; EaLiaiav av9QC07iov xou 9eou Aeycov e'lnov xcjj Po|3oa|i
(3aaiAel Iou&a Kai ngbc, n d v x a OLKOV Iou&a Kai BeviaLuv Kai ngbq xo KaxdAeiLiLia xou Aaou Aeycov
xd&e Aeyei KUQLOC; OUK dva|3r]aea9e ou&e 7ioAe[ir]aexe ngbc; xouc; d&£Acj)ouc; uficov ulouc; IaQar|A
dvaaxQEC^exe eKaaxoc; elc; xov OLKOV auxou OXL Tiao ELAOU yeyovev xo Qf\\ia xouxo Kai f|Kouaav xou
Abyou KUQLOU Kai dveaxov xou 7iOQeu9fjvaL Kaxd xo gf\\xa KUQLOU
R
R
R
1 Kings 12:30: Kai eyevexo 6 Aoyoc; ouxoc; elc; dfiaQxlav Kai emiQeuexo 6 Aaoc; nob 7iQoaamou xfjc;
fiLdc; ecoc; Aav.
JJM2
1 Kings 13:1: Kai l&ou dv9QC07ioc; xou 9eou e£ Iou&a 7iaQeyevexo ev Aoyco KUQLOU elc; BaL9r]A Kai
IeQo|3oa|i elaxf]KeL em xo 9uaLaaxr]QLov xou em9uaaL.
-R
1 Kings 13:2: Kai emKdAeaev 7IQOC; XO 9uaLaaxr|QLOv ev Aoyco KUQLOU Kai efaev 9uaLaaxr|QLOV
9uaLaaxr|QLOV xd&e Aeyei KUQLOC; i&ou uioc; xiKxexai xcjj OLKCO Aaui& Icoaiac; ovofia auxcjj Kai 9uaeL
e7il ae xouc; leQeic; xcov uiJ;r|Acov xouc; e7ii9uovxac; em ae Kai oaxd dv9Qco7icov KauaeL e7il ae.
R
1 Kings 13:4: Kai eyevexo cbc; fpcouaev 6 (3aaiAeuc; l£Qo(3oa|j. xd)v Aoycov xou dv9Qco7iou xou Geou xou
e7iiKaAeaaLL£vou em xo 9uaiaaxr|QLov xo ev Bai9r|A Kai e^£T£Lvev 6 (3aaiAeuc; xr]v x£^Qd auxou anb
xou 9uaiaaxr|Qiou Aeycov auAAd|3exe auxov Kai i&ou e^r|Qdv9r| r\ xeiQ auxou f|v e^£T£iV£v £7x auxov
Kai OUK r]&uvf]9r| £7TiaxQeiJ^ai auxrjv 7TQOC; eauxov.
-R
1 Kings 13:5: Kai xo 9uaiaaxr|QLOV eQQayr| Kai £^£Xu9r| r) 7ii6xr]c; a7x6 xou 9uaiaaxr|QLOU Kaxd xo
Tegac, 6 E&COKCV 6 dv9QC07ioc; xou 9eou ev Aoyco KUQLOU.
R
442 1 Kgs 12:30 speaks about the account of Jeroboam's sins.
244
Appendix I Logos in the LXX
1 Kings 13:9: OXL ouxcog EVEXEIAOCXO LAOI EV Aoyco KUQLOC; Asycov |af] dpdyr\c; doxov Kal \xr\ nvqc;
Kai |af] ETtLaxQE^g EV xfj 65cp i\ £TtOQ£u9r)g EV auxfj.
U&COQ
.R443
1 Kings 13:11: KalnQOcjjr|Tr|g elc, TiQeofivTr\Q KaTCjjKEi £vBaL9r)AKal£QxovxaLoLulolauxouKal
bvr\yr\aavTO auxcp dxravxa xa eqrya a £7iOLr)a£V 6 OVOQCOTIOQ xou 9EOU EV xfj r]|a£Qa EKELvn EV
Bai9r|A Kal xouc; Aoyoug OVQ eAdAnaEv xcjj |3aaiA£l KaL £7T£axQaJ>av x6 nooaamov xou naxpog
auxcov.
R
1 Kings 13:17: oxiouxax; £vx£xaAxaL |aoi EV Aoyco KUQLO? AEycov |_if] cfidync; dQxov EKELKal |af| nb]Q
|ari EmaxQ£i|>ng EV xfj oocp fi £TtoQ£u9r|g EV auxf|.
U&COQ £K£lKal
R
1 Kings 13:20: Kal £y£V£xo auxcov Ka9r||a£vcov
7iQocf>r|xr|v xov £7uaxQa}>avxa auxov.
ETIL Tf\Q
TQaniC^Q Kal eyevExo Aoyog KUQLOU
TIQO? XOV
R
1 Kings 13:32: 6xiyiv6|a£VOV EOTCUTO Qf\\xa 6 eAdAnaEv EV Aoyco KUQLOU
EV BaL9r|A Kal ETTI xoug OLKOU? xoug u\J>r|Aouc; xoug EV Ea|aaQ£La.
ETTLXOU
9uaLaaxr|QLOU xou
R444
1 Kings 14:29: Kai xa AOLTIOC xcov Aoycov Po(3oa|a Kal navra a £7iOLr|a£v OUK
EV (3L(3AL£O Aoycov xcov r]|a£QCOV xolg |3aaiA£uaLV Iou&a.
15OU
xauxa y£yQa|a|a£va
LOOU
xauxa y£yQa|a|a£va
J445
1 Kings 14:29: Kai xa AOLTIOC xcov Aoycov Po(3oa|a Kal navxa a £TtOLr|a£V OUK
ev |3L|3ALCO Aoycov xcov r)|a£Qcov xolg |3aaiA£uaLV Iou&a.
T
1 Kings 15:7: Kai xa AOLTTOC xcov Aoycov A(3LOU Kal Tidvxa a £7ioLr|a£V OUK L&OU xauxa y£yQa|a|a£va
£Til (3L(3AL£O Aoycov xcov r||a£QCOV xolg |3aaiA£uaLV Iou&a Kal TToA£|aoc; fjv dvd |_i£aov A(3LOU Kal dvd
|aeaov l£Qo(3oa|a.
T
1 Kings 15:7: Kai xa AoLTtd xcov Aoycov A(3LOU Kal Tidvxa a £TTotr|a£V OUK 1&OU xauxa y£yQa|a|a£va
Aoycov xcov r||a£Qcov xolg (3aaiA£uaLV Iou5a Kal noXe^xoc; fjv dvd |_i£aov A(3LOU Kal dvd
|_i£aov l£Qo(3oa|a.
ETII
(3L(3AL£O
T
443 1 Kgs 13:9 has an interesting construction that emphazises the verbal character of God's communication;
this may be general: "the Lord commanded me by word, saying" (cf. 13:17) or "in (his) Word the Lord
commanded me saying".
444 Note the use of xo Qfj|aa and 6 EAdAnaEv EV Aoyco KUQLOU in 1 Kgs 13:32. God passed on his
instruction by means of "word of the Lord".
445 1 Kgs 14:29 refers to accounts and stories.
245
Appendix I Logos in the LXX
1 Kings 15:23: Kai. xa AotTid xcov Aoycov A a a Kai. naoa r| &uvaax£ta auxou fjv £7iotr)a£v OUK 15OU
xauxa y£yoa|a|a£va Ecrxiv ETIL (3t|3Atco Aoycov xcov r||a£Qcov xolc, |3acrtA£uo"tv Iou&a 7iAr|v EV xco Katocjj
xou yriQcog auxou £7iov£cr£v xouc; nobac; auxou.
T
1 Kings 15:23: Kat xa AotTia xcov Aoycov A a a Kat n d a a r| 5uvaax£ta auxou f|v Enoir\oEv OUK L5OU
xauxa y£yQa(a(a£va Ecrxtv £7it |3t|3Atco Aoycov xcov r||a£Qcov xotg |3aatA£uatv Iou&a 7iAf|v EV xco Katpco
xou yr)Qcog auxou ETIOVEOEV XOVC, nobac; auxou.
T
1 Kings 15:31: Katxd Aotnd xcov Aoycov NaSa(3 Kat navxa a. lnoir\OEv OUK t&ou xauxa y£yoa|a|a£va
£axi.v EV (3t(3Ai£p Aoycov xcov r| |a£Qcov xolg [3aatA£uaiv IaQar)A.
T
1 Kings 15:31: Kat xa Aotnd xcov Aoycov NaSa(3 Kai. navxa a £TZOIT|CT£V OUK
Eaxtv EV (3t(3Atco Aoycov xcov r\[XEQ(bv XOIQ (3aatA£uatv IaQar)A.
LSOU
xauxa y£yoa|a|a£va
T
1 Kings 16:1: Kat EyEVExo AoyogKUQtou £v XEIQLIOU utou Avavt node; Baaoa.
R
1 Kings 16:5: Kat xa Aotrid xcov Aoycov Baaoa Kai navxa a £7iotr)a£v Kat at SuvaaxEtat auxou OUK
LSou xauxa y£yoa|a|a£va EV |3t|3Atco Aoycov xcov r\[XEQOJv xcov (3aatA£cov IaQar)A.
T
1 Kings 16:5: Kai xa Aotnd xcov Aoycov Baaoa Kai navxa a £noir\o£.v Kai a t SuvaaxElat auxou OUK
LSou xauxa y£yoa|a|a£va EV |3t|3Atco Aoycov xcov r||a£Qcov xcov |3aatA£cov IaQar)A.
T
1 Kings 16:14: Kat xa Aotnd xcov Aoycov HAa Kat navxa a inoir\OEv OUK i&ou xauxa y£yoa|i|i£va EV
(3t(3Atco Aoycov xcov r||a£Qcov xcov (3aatA£cov IaQar)A.
T
1 Kings 16:14: Kat xd Aotrax xcov Aoycov HAa Kai. navxa a £7ioir)cr£v
(3t(3Aico Aoycov xcov r||a£Qcov xcov (3aatA£cov IaQar)A.
OUK LSOU xauxa
y£yoa|i|a£va
EV
T
1 Kings 16:20: Kat xd Aoind xcov Aoycov Za|a|3ot Kat xdc; auvdv|>£tc; auxou ac, o~vvf\\\>£v
y£yga(a(a£va EV (3t(3Atco Aoycov xcov r|(a£Qcov xcov |3acriA£cov IaQar)A.
OUK LSOU
xauxa
T
1 Kings 16:20: Kat xd Aotnd xcov Aoycov Za\xfioi Kat xac, ovva\\>£ic, auxou dg auvf|v|>£v
y£yga(a(a£va EV (3t(3Atco Aoycov xcov f\\i£Qcov xcov |3aatA£cov Iaoar)A.
T
246
OUK I&OU
xauxa
Appendix I Logos in the LXX
1 Kings 16:27: Kai xa Aoind xcov Aoycov A|_I|3QI Kai Tidvxa d inoir\o£v Kai. r\ &uvaaxeia avxov
L&ou xauxa y e y Q a ^ e v a ev |3i|3Aicp A6ycov xcov f|(^£Qcov xcov |3aaiAecov IaQarjA.
OUK
T
1 Kings 16:27: Kai xd Aoutd xcov Aoycov A|_I|3QI Kai Tidvxa a eTioir|aev Kai r) &uvaaxeia auxou
L&OU xauxa yeyQa^^eva ev |3i|3Aicp Aoycov xcov fmeQcov xcov |3aaiAecov Iaoar|A.
OUK
T
1 Kings 16:28: Kai eKOi(^r|8r| ALJ.|3QL |aexd xcov naxeocov auxou Kai 8a7ixexai ev E a u a o e t a Kai
|3aaiAeuei A%aa|3 uiog auxou dvx auxou Kai ev xcp evtauxco xco ev&eKaxco xou A|a|3oi |3aaiAeuei
Icoaacbax ulog A a a excov xQtaKovxa Kai rcevxe ev xf] |3aaiAeia auxou Kai ELKOOL Tievxe exr]
£(3aaL\£uaev EV IeQouaaAr||a Kai 6vo|aa xfjg nrjxQog auxou TaCovfia 0uydxr|Q EeAei Kai. ETtooeuQr]
ev xfi o&co A a a xou naxoog auxou Kai OUK e^EKAivev cm auxf]g xou noielv xo £u8eg EVCOTUOV KUQLOU
nAr\v xcov u^r|Acov OUK e£f]Qav E8UOV EV xolg u^r|AoIg Kai EOU^LCOV Kai a auve8exo Icoaacbax Kai
naoa r) &uvaaxeia f|v £7ioir|a£v Kai ovc, £7ioA£)ar|a£V OUK i&ou xauxa yeyoaia^Eva ev |3i|3Aico Aoycov
xcov r|(^£Qcov xcov (3aaiA£Cov Iou&a Kai xd Aoircd xcov cruLmAoKcov ac, ETICOEVXO EV xatg f||aeQaig A a a
xou 7Taxo6g auxou E^fjoev and zf\q, yf\q, Kai |3aaiA£ug OUK r)v EV Euoia v a a i p Kai 6 |3aaiA£ug
Icoaacbax £Tioir)aev vauv tic, 0 a o a i g TiooeueaOai eig ECOCJHQ m i XO XQuaiov Kai OUK £7ioQ£u8r| oxi
auv£XQL(3r| r| vaug EV raaicovya|3£Q XOXE ELTIEV 6 |3aaiA£ug IaQar|A node, Icoaacbax E^anoaxEAco xoug
naibac, oov Kai xd Tiai&doid |aou ev xfj vr]i Kai OUK E(3OUAEXO Icoaacbax Kai £K0i|af)8r| Icoaacbax |^£xd
xcov naxEQCOv auxou Kai OdnxExai |i£xd xcov naxeocov auxou EV TIOAEI Aaui& Kai e(3aa(A£ua£V
IcoQa|a ulog auxou dvx auxou.
T
1 Kings 17:1: Kai EITICV HAIOU 6 Tiooc})r|xr|g 6 0£a|3ixr|g eK 0ea|3cov xf]g TaAaa& node, A%aa|3 Cfi
Kucuog 6 OEOC, XCOV &uvd|a£Cov 6 8£og Iaoar|A cp TiaQ£axr|v EVCOTUOV auxou E'L saxai xd EXT) xauxa
&ooaog Kai. usxog OXL ei \ir) bia ax6|aaxog Aoyou [xov.
R446
1 Kings 18:21: Kai nQooi^yayev HAiou node, ndvxag Kai eiViev auxoig HAiou ecog TIOXE u|aeig
XcoAavelxE ETC d|ac})ox£Qaig xalg Lyvuaig EL eaxiv KUQiog 6 8eog 7ioQ£U£a8e omaco auxou ei &e 6 BaoA
auxog 7ioQ£U£a8£ omaco auxou Kai OUK dneKQiBr] 6 Aaog Aoyov.
T
1 Kings 20:27: Kai UTIEQ XOU Aoyou cog KaxEvuyr) A%aa(3 anb TiQoacoTiou xou KUQIOU Kai ETIOQEUCXO
KAaiajv Kai &ieQQr|4ev xov xm&va exuxou Kai eCcoaaxo aaKKOv sni xo acojaa auxou Kai evfjaxeuaEV
Kai Ti£Qi£(3dA£xo aaKKov EV xfi ri(^£Qa r^ inaiaiev Na(3ou8ai xov l£CQar|Aixr|v.
.R447
1 Kings 21:9: Kai elnev xolg dyyeAoig ULOU A&EQ Aeyexe xcp KUQLCO U^COV navxa o a a driEaxaAKag
Txoog xov &ouA6v aou EVrcQcoxoLgnoa\ocj xo be Qf\[xa xouxo ou Suvt^aoLiaL novr\aai Kai dnfjoav ot
dv&QEg Kai ETiEaxQe^av auxcp Aoyov.
T
446 Elijah prophesies (1 Kgs 17:1) on behalf of the living God who speaks oid axo^axog Aoyou |aou.
447 1 Kgs 20:27 refers to the Word of the Lord that is convicting Ahab.
247
Appendix I Logos in the LXX
1 Kings 21:12: Kai EyEVETO 6T£ d7i£KQi9r] auTcp TOV Aoyov TOUTOV mvcov fjv avxoc, Kai navxtc, oi
|3aaiA£l<; [izx auTou EV aKrjvalc; Kai ELTCEV TOIC; 7iai.aiv auTou OLKo6o|ar|aaT£ %aQaKa Kai EQEVTO
X«Q«Ka £711 TT]V noAlV.
T
1 Kings 21:33: Kai ol avbozc, olcoviaavTo Kai EariEuaav Kai dv£A£<;av TOV Aoyov EK TOU aTO^axoc;
auTou Kai Eircov abzAfyoc, aou uioc; ASEQ Kai £L7IEV £ia£A8aT£ Kai Ad(3£T£ auTOV Kai £<;fjA8£v rcooc;
auTov uioc; ASEQ Kai dva|3L|3dCouaiv auTov TIQOC; avxbv em TO do|aa.
R448
1 Kings 21:35: Kai avBoamoc; dc; EK TCOV ULCOV TCOV 7ioocf>r|Tcov EITIEV 7IQ6<; TOV 7iAr]aiov auTou
Aoycp KUQLOU TiaTa^ov br\ [it Kai OUK f]Q£Ar\OEV 6 dvBoamoc; rcaTd<;ai auTov.
EV
R
1 Kings 22:13: Kai 6 dyyEAoc; 6rcoQEuSEic;KaAsaai TOV Mixaiav £AdAr|a£v auTcp Aeycov iSou br\
7ioocf>fiTai EV cn:6|aaTi EVI KaAd neqi TOU |3aaiA£co<; yivou bf\ Kai au dc; Aoyouc;
aou KaTa TOU? Aoyouc; ivbc, TOUTCOV Kai AdAr]aov KaAd.
AOAOUOLVrcdvTEc;ol
R449
1 Kings 22:13: Kai 6 dyyEAoc; 6 7iOQ£u9£i<; KaAsaai TOV Mixcuav EAdArjaEV auTcp Asycov i&ou Sr)
AaAouaiv TIOVTEC; oi TiQO(}>fiTai EV OTO^aTi EV'L KaAd TIEQI TOU (3aaiA£co<; yivou br\ Kai au EU; Aoyouc;
aou KaTa xovq Aoyouc; EVOC; TOUTCOV Kai AdAr]aov KaAd.
R
1 Kings 22:39: Kai Ta Aoircd TCOV Abycov A%aa(3 Kai rcdvTa d inoi.r\otv Kai OIKOV £A£cf>dvTivov ov
cpKo66(ar]a£v Kai rcdaac; xac,rcoAEic;dc; ErcoirjaEv OUK iSou TauTa yEygariTai EV |3I|3ALCO Aoycov TCOV
f)|a£Qcov TCOV (3aaiA£cov IaoarjA.
T
1 Kings 22:39: Kai Ta Aoi7id TCOV Aoycov Ax«a[3 Kai 7idvTa a £Tioir|a£v Kai OLKOV £A£cf>dvTivov ov
cjjKo66|_ir)a£v Kai rcdaac; xac,rcoAEic;dc; inoir\aev OUK iSou TauTa yEygarcTai EV (3I(3ALCO Aoycov TCOV
r||_i£Qcov TCOV [3aaiA£cov Iaoar|A.
T
1 Kings 22:46: Kai i d Aoi7id TCOV Aoycov IcoaacJ)aT Kai a i SuvaaTEiai auTou o a a £7ioir)a£v
TauTa y£yQa|_i|_i£va EV |3i|3Aicp Aoycov TCOV r||a£Qcov TCOV (3aaiA£cov Iou&a.
OUK
iSou
OUK
iSou
T
1 Kings 22:46: Kai Ta Aoi7id TCOV Aoycov IcoaacJ)aT Kai a l SuvaaTEiai auTou o a a inoir\ae.v
xauxa y£yQa|_i|_i£va EV |3i|3Aicp Aoycov TCOV r||_i£Qcov TCOV (3aaiA£cov Iou5a.
T
448 In 1 Kgs 21:33 TOV Aoyov seems to be a word of prophecy, possibly within the context of divination as far
as those who listenened were concerned, but nonetheless taken from the man of God, EK TOU OTO^aTOc;
auTou, who was mentioned earlier (21:28).
449 In both instances in 1 Kgs 22:13 Aoyouc; refers to what is supposed to be prophecy on God's behalf.
248
Appendix I Logos in the LXX
2.11.1 IKings graphics
2.12
2Kings occurrences
2 Kings 1:7: Kat EAdAnaev TIQOC, auxouc Asywv xtg T\ Koiotg XOU dv&gog xou dvaBdvxog elc;
truvdvTr|aLv uu.iv KaL AaAriaavxog TIQOC upidg xoug Aoyouc xouxoug.
-R«°
2 Kings 1:18: Kat xd Aoircd xcov Aoyojv OXOCLOU oaa £rr.o[r|a£v OUK LSOU xauxa y£yDau.u.£va eni
BtBALou Aoycov xtov r|p£Qcov TO Eg SaaiAEuatv TaoarjA KaL korjap uioc; AxaaB BaaiAEUEt ETTL Iaoar|A
EV £apaQEta Ixi] &£Ka 5uo EV ETEI oKxcoKai&EKdxco Iajaacjjax BaaLActog Ioo6a Kat ino'ir]<j^v xo
Tiovngov evamiov KUQIOU nAf|v oi>x wg oi d&eAdpoi auxou ou&e cog T] prpnQ auxou Kai aniaTr\otv
Tag crxrjAag xou BaaA dc £7rotr|0'£v 6 Traxf|Q auxou KaL OUVETQULIEV auxdg nArjv ev xatg djuaoxLaig
OLKOU IsooBoap be E £r]papx£v TOV laoanA £KoAAr|6r| OUK dniarr] an auxtuv KaL £0upco6r| orjyrj
Kugtog sig xov ofcov AxaaB.
T
2 Kings 1:18: KaLxd Aomd xcjv Aoycuv OxoCtou oaa £7TOLY|0£V OUK L&OU xauxa yEygappeva Era
BLBALOU Adytuv TUJV npEgwv xolg BacrtAEuaLV Io"Qar|A KaL lajgap uiog AxaaB BaaiA£U£i em IaganA
EV £afjap£ia EXV| oaca ouo EV EXEI OKTCoicaL&EKdxcp Icjaacj^aT BaaiAtcog lou&a KaL £7ioLr|a£v xo
novrjoov EVCOTUOV KUQIOU rrAqv oux cog oi d5£Ac[)0L auxou OUOE tog q (jqxnQ auxou Kai dneaxriaev
xdg axrjAag xou BaaA dg inoir\ot\> 6 7iaxr|Q auxou KaL CTUVEXQLIJJEV auxdg rrApv £V xatg dpagxLaig
OLKOU iEgoBoap 6g EE,ripagT£v xov IaganA EKoAAnGr] OUK drc£crxr| an auxcov Kat £0upco6r] ooyfi
KUQLog Etg TOV OIKOV AxaaB.
T
2 Kings 4:13: Kai ELYTEV auxcp ELTTOV 5f] ngog auxrjv L&ou £^£axi]aag r]plv n d a a v xqv EKcrxaaiv
xauxT|v TLOEI Tzoifjom aoi EL ECTTIV Aoyog aot ngog xov BaoiAsa f) ngog xov dgxovxa xf)g &uvdp£cog
q &£ £LTTEV EV peaco xou Aaou pou eytb eLpi OLKXO.
450 2 Kgs 1:7 refers to word of God spoken over the king's life, cf. 2 Kgs 1:6.
Appendix I Logos in the LXX
T
2 Kings 5:13: Kai rjyyioav oi nalbec; auxou Kai MdAr|oav 7TQ6C auxov jjiyav Aoyov £AdAr|0£v 6
7Tgoc{)r|Tr)g TIQOC; oi ouxi Ttoirjofu; Kai oxi EITCEV nodeCT£AoOaai Kai KaGaoiaGnTL.
.R451
2 Kings 5:18: Kai tAaaexai. KUQIOC XCJJ 6ouAa> oou £v xco £ianoQ£U£a9ai xov KUQLOV LIOU etc OIKOV
p£fj[aav TTQOOKUvfjoai auxov Kai £7iava7iauo£xai erti xf|C X£lQ°C Hou Kai 7tQoo"Kuvr|oco £v OIKOJ
Peu.p.av £v xco TiDOOKUvfiv auxov £v OLKCU Pf^jaav Kai LAdo£xai or] KUQIOC xco &ouAcu oou £v xu>
Aoyco TOUXOJ.
T452
2 Kings 6:11: Kai E££Kivr)0r| r\ \\>vxr\ (3aoiA£coc £uoiag H£Qi xou Aoyou xouxou Kai £KaA£0£v XOUC
ncdbac, auxou Kai EITTEV TTQOC auxouc OUK dvayyEAaxE [ioi TIC. ngoblbojuiv LIE (3aaiA£i IopanA.
.7453
2 Kings 6:12: Kai EITTEV EIC xcov TxaiScov auxou ouxi KUQLE LIOU J3acriA£u OXL EAioaiE 6 rr.QO(brJTnc 6 EV
IaQar]A dvayyEAAsi xcp (3aoiAEl IooanA 7idvxac xouc Aoyouc oOc idv AaAr]OT}c iv xcp xaua£ico xou
KOIXCOVOC oou.
T
2 Kings 6:30: Kai £y£V£xo cbc I^KOUOEV 6 (3aaiA£Ut; IopanA xouc Aoyoug if\c, yuvaixoc 6I£QQTJ£EV xd
iu.dxia auxou Kai auxoc 6I£7TOQ£UEXO ETTL XOU XEIXOUC Kai EI&EV 6 Aaoc xov oaKKov Eni xrjc oaQKoc
auxou EOCJSEV.
T
2 Kings 7:1: Kai £171 £v EAiaai£ dicouoov Aoyov KUQLOU xd&£ Ae:y£L KUQLOC cbc r) cjoa auxr) auoiov
LIEXQOV OELu5dAEcoc OIKAOU Kai 5IL{£XQOV KQL9COVCTLKAOUEV xaic nuAaic La\xaQziac,.
R
2 Kings 8:23: Kai xd Aoi7id xcov Aoycov IcopaLi Kai navxa o o a
£7ii j3i(3Aku Aoycov xebv r)u.EQCOv xolc |3aoLA£0oLV Iou6a.
ETTOIHOEV OUK
i&ou xauxa yEyoanxai
T
2 Kings 8:23: Kai xd Aomd xebv Aoycjv Icogaji Kai n d v x a o o a ETcotnaev
£7ii (3i(3Atcj Aoycov xcov r)u.£QCov xolc j3aaiA£uoiv louoa.
OUK LOOU xauxa
y^yQanxaL
T
2 Kings 9:5: Kai £ior|A6£v Kai i&ou O'L dpxovxEC xf|c 5uvdu.£coc £Ka0nvxo Kai EITTEV Aoyoc
a£ 6 dQxcov Kai £m£v Iou TTQOC: xiva EK ndvxeov rjLicbv Kai £i7T£v TTQOC ai 6 dpx^v
.R454
451
452
453
454
250
2 Kgs 5:13 refers to prophetic instruction.
2 Kgs 5:18 refers to the matter of assisting the king.
2 Kgs 6:11 refers to the account about Elisha's activities which are disrupting his plans.
2 Kgs 9:5 refers to prophetic word about Jehu.
LIOI TTQOC
Appendix I Logos in the LXX
2 Kings 9:36: Kai. £7i£axQ£\(jav Kai avr\yy£\Aav auxcjj Kal EUTEV Aoyoi; KUQIOU 6V EAdArpEV EV X£LQ<
SouAou auxou HALOU xou 0£a(3ixou Aeycov EV xq LXEQL&L IECCKXEA Kaxa^dyovxaL ol KUVE<; iac, OCLQKCLC,
l£Ca(3eA.
R
2 Kings 10:34: Kal xd Aouid xcov Adycuv Iou Kal nasrza oaa £7iolr|a£V Kai 7idaa r| Suvaaxeia auxou
Kai xdg auvd^Eu; ac, ovvf\^>£v ouxi xauxa yeyQa\x\xiva ETIL (3i|3Alcp Aoycov xcov r|L*£Qcov xolg
|3aaiAeuaiv IaQar|A.
T
2 Kings 10:34: Kai xd Aouid xcov Aoycov Iou Kai 7idvxa o a a £7Tolr|a£v Kai Tidaa r\ 5uvaax£ia auxou
Kai TCLC, auvd^Eu; ac, auvf^Ev ouxi TCLVTCL yeyQa[X[X£.va ^TIL PL(3AICO AOYCOV XCOV f|L*£ocov xou;
|3aaiA£uaiv Iaoar|A.
T
2 Kings 11:5: Kai EvexeiAaxo auxou; AEYCOV OUXO? 6 A6YO<; 6v 7ioir|a£X£ xo XQIXOV i% ULXCOV
xo adp(3axov Kai cf»uAd^£X£ cf»uAaKT]v OLKOU XOU paaiAEcog EV xcp TIUACOVL.
EUTEAGEXCO
.7455
2 Kings 12:20: Kai xd Aouid xcov Aoycov Icoag Kai Tidvxa o a a £7ioLr|a£v OUK ISou xauxa yeyQa[i[xeva
era. (3i|3Alco Aoycov XCOV r|L*£Qcov xolg (3aaiAeuaiv Iou&a.
T
2 Kings 12:20: Kai xd Aouid xcov AOYCOV Icoag Kai n d v x a o a a inoiryjzv
£7ii (3L(3ALCO Aoycov xcov r|L*£ocov idle, |3aaiAeuaiv Iou&a.
OUK
l&ou xauxa Yeyoaiaiaeva
T
2 Kings 13:8: Kai xd AoL7id xcov AOYCOV Icoaxag Kai ndvxa o a a inoixyjsv Kal a l SuvaaxelaL auxou
ouxi xama yzyQ<x\x\xiva ETCL |3i(3Aico AOYCOV XCOV r|L*£Qcov xol<; (3aaiAeuaiv IaQar|A.
T
2 Kings 13:8: Kai xd Aouid xcov AOYCOV Icoaxag Kai 7idvxa o a a £7iolr|a£v Kai a l Suvaaxelai auxou
ouxi xauxa ytyqa\^\xiva ETU |3L(3ALCP AOYCOV XCOV r^eocov xou; |3aaiAeuaiv IaparjA.
T
2 Kings 13:12: Kai xd Aouid xcov AOYCOV Icoag Kai n d v x a o a a £7iOLr|a£v Kai a l 5uvaax£iaL auxou ac
£7IOLT]CT£V (a£xd ALXEaaiou (3aaiAeco<; Iou&a ouxi. xauxa y£yQaLi|a£va ini (3L(3ALCO AOYCOV xcov r|Li£Qcov
xou; (3aaiA£uaiv IaparjA.
T
2 Kings 13:12: Kal xd Aouid xcov AOYCOV Icoag Kai n d v x a o a a £7ioir|a£v Kai a i Suvaaxelai auxou a<z
£7iOLr]a£v (jexd A^Eaaiou |3aaiAeco<; Iou&a ouxi xauxa yeyQa\x\xeva ini (3I|3ALCO Aoycov xcov rmeocov
xou; |3aaiAeuaiv IaparjA.
T
455 In 2 Kgs 11:56 A6yo<; is a command (evexfiAaxo).
251
Appendix I Logos in the LXX
2 Kings 14:15: Kcuxa Aoma xcov Aoycov Icoag ooa £7tOLr|a£v EV SuvaaxEia auxou a E7ioAELir|aEv LiExa
A[ieooiov BaaiAECog Iou&a ouxi. xauxa yEypaLiLiEva eni BLBALCO Aoycov xcov ri(i£(xov xolg BaaiAeuaLV
Iaoar|A.
T
2 Kings 14:15: Kai xa AOLTOI XCOV Aoycov Icoag ooa Enoir|aEv EV SuvaaxEia auxou a E7ioAE^r|aEv [izxd
A\i£ooiov BaaiAECog Iou&a ouxi xauxa yzyqa^iva
ini BLBALCO Aoycov xcov r^EQCov xolg BaaiAEuaiv
IoQar\A.
T
2 Kings 14:18: KaL xa Aoma xcov Aoycov A^ECTCTLOU Kat ndvxa a. £7iOLr|a£v
ETTL BLBALCO Aoycov xcov r^EQCov xolg BaaiAEuaiv Iou&a.
OUXL xauxa
yzyoa\x\x.iva
OUXL xauxa
y£yoa(^£va
T
2 Kings 14:18: Kai. xa Aoirax XCOV Aoycov A^ECTCTLOU Kai. ndvxa a. £7iOLr|aEv
£Tii BiBAico Aoycov xcov f|(^£Qcov xolg BaaiAEuaiv Iou&a.
T
2 Kings 14:28: KaL xa Aoina xcov Aoycov l£Qo|3oa(i Kai ndvxa ooa £7ioir|a£v KaL ai. SuvaaxEiai auxou
o a a £7ioA£(^r|0"£v Kai ooa £7i£axQ£i|j£v xf|v Aa^acncov Kai xrjv AiLiaG xcp Iou&a ev IaoarjA ouxi
xauxa y E y o a ^ E v a £Tti BiBAico Aoycov xcov r|^£Qcov xolg BaaiAEuaiv IaQar|A.
T
2 Kings 14:28: Kai xa Aoirax xcov Aoycov l£Qo|3oa(j. Kai ndvxa ooa £Ttoir|a£v Kai a i SuvaaxEiai auxou
o a a £TtoA£(^r|a£v Kai o a a E7i£axQ£i|j£V xrjv Aa^aoicov Kai xf]v Ai^xaB xcp Iou&a ev IaoarjA ouxi
xauxa yeyqa[i[iiva ini BiBAico Aoycov xcov T]LA£QCOV xolg BaaiAEuaiv Iaoar|A.
T
2 Kings 15:6: Kai xa Aoina xcov Aoycov ACaoiou Kai ndvxa ooa £TtOLr|a£v OUK i&ou xauxa
yEyQcxLiLiEvcx ETU BiBAiou Aoycov xcov r|Li£cxov xolg BaavAsuaiv Iou&a.
T
2 Kings 15:6: Kai xa Aonra xcov Aoycov ACapiou Kai ndvxa ooa £7«Hr|a£v OUK i&ou xauxa
y£yoaLi|i£va ini BLBALOU Aoycov xcbv r||i£Qcov xolc, BaaiAEuaiv Iou&a.
T
2 Kings 15:11: Kai xa Aoma xcov Aoycov Zaxapiou i&ouOTXLVyeyqa^iva
f)Li£Qcov xoig BaaiAEuaiv IagarjA.
ini
BLBALCO
Aoycov xcov
T
2 Kings 15:11: Kai xa Aoina xcov Aoycov Zaxapiou i&ou iaxiv yEypaLiLiEva ini BiBAico Aoycov xcov
r||a£Qcov xolg BaaiAEuaiv lagarjA.
T
2 Kings 15:12: 6 Aoyog KUQLOU 6V EAdArjaEv node, Iou Aoycov uioi xexaoxoi KaGrjaovxai aoi ini
9QOVOU IagarjA Kai EycvExo ouxcog.
252
Appendix I Logos in the LXX
R
2 Kings 15:15: Kai xa Aoma xcov Aoycov EEAAOULI Kalr| auaxpocj)r] auxou f)v auv£axQdcj)r] l5ou daiv
yeypaia^eva £7ii |3i|3Aicp Aoycov xcov f]|a£Qcov xolg |3aaiA£uaiv Iapar]A.
T
2 Kings 15:15: Kai xa Aoma xcov Aoycov EEAAOULJ. Kai f] CTuaxQocjjf] auxou f|v auv£axpdcj)r| i5ou d a i v
y e y p a ^ ^ e v a £7il |3i|3Aico Aoycov xcov f^epcov xolg |3aaiA£uaiv Iapar]A.
T
2 Kings 15:21: Kai xa Aoma xcov Aoycov Mavarip. Kai raxvxa o a a i.noir\oev OUK 15OU xauxa
yeypafifieva £7ii (3L(3AICO Aoycov xcov f]|i£QCov xolg |3aaiA£uaiv IaparjA.
T
2 Kings 15:21: Kai xa Aoma xcov Aoycov Mavar|(a Kai navxa o a a i.noi.r\oev OUK i5ou xauxa
yeyQa\x\xiva £7ii |3i|3Aico Aoycov xcov f|L*£pcov xolg |3aaiA£uaiv Iapar|A.
T
2 Kings 15:26: Kai xa Aoma xcov Aoycov OaKEiou Kai 7idvxa o a a £7ioir|a£v l5ou d a i v yeyqa[X[xiva
£ni |3i|3Aico Aoycov xcov r|L*£Qcov xolg |3aaiAEuaiv Iapar|A .
T
2 Kings 15:26: Kai xa Aoma xcov Aoycov cpaK£iou Kai 7idvxa o a a inoir\OEV i5ou £iaiv y£ypa^^£va
£nl |3i|3Aicp Aoycov xcov r||a£Qcov xolg |3aaiA£uaiv Iapar|A.
T
2 Kings 15:31: Kai xa Aoma xcov Aoycov OaK££ Kai navxa o a a inoir\oev l5ou £axiv y£ypa^^£va £7il
|3i|3Aico Aoycov xcov f]L*£Qcov xolg |3aaiA£uaiv Iapar|A.
T
2 Kings 15:31: Kai xa Aoma xcov Aoycov OaK££ Kai 7idvxa o a a £7ioir]a£v i5ou
|3LPAICO Aoycov xcov r|Li£Qcov xolg paatAfuaiv Iapar|A.
EOXLV
y£ypaLi(_i£va £7ii
T
2 Kings 15:36: Kai xd Aomd xcov Aoycov Icoa8a(a Kai 7idvxa o a a inoir\azv ouxi xauxa yeypaLiLCEva
£7ii (3i(3Aicp Aoycov xcov r|L*£Qcov xolg |3aaiAEuaiv IouSa.
T
2 Kings 15:36: Kai xd Aomd xcov Aoycov Icoa8a(a Kai ndvxa o a a £7iolr]a£v ouxi. xauxa y£ypaLiLC£va
£ni |3i(3Aico Aoycov xcov f]L*£Qcov xolg |3aaiA£uaiv IouSa.
T
2 Kings 16:19: Kai xd Aomd xcov Aoycov A%aC o a a £noir]a£v ouxi xauxa y£ypaLiLi£va £ni (3I(3ALCO
Aoycov xcov r](a£Qcov xolg paaiAEuaiv IouSa.
T
253
Appendix I Logos in the LXX
2 Kings 16:19: Kai xa Aoirax xcov Aoycov AxaC o a a ETioirpEV ouxi xauxa Y £ Y Q a W ^ v a E™ pipALcp
Aoycov xd)v r|(a£Qcov xoig |3aaiAEuaiv Iou&a.
T
2 Kings 17:9: Kai oaoi r|LK|HEaavxo oi uioi Iaoar|A Aoyoui; oux ouxcoc Kaxa KUQIOU 9EOU auxcov Kai
4)Ko6oLir|aav Eauxolg ui|>r|Ad EV ndoaiQ xaig 7X6AEQIV auxcov and nvgyov <t>U/^aCTO'OVTC0V ^ w ?
TIOAEOX; OXVOCLQ.
T
2 Kings 18:20: EiTiai; TiAr]v AOYOIX^LAECOV
[3OUAT] Kai
&uva(ji<; sit; 7i6AE(aov VUV
OUV
xivi 7i£7ioi9cb<;
f)0Exr|aa(; EV ELKH.
T
2 Kings 18:27: Kai EITIEV TIQOC; auxoug Pai|>aKr|<; [xf\ em xov KUQLOV aou Kai node; ok aneoTEiAev [xe 6
KUQIOC [xov AaAf|aaL xoug A6YOU<; xouxoug ouxi ETII xoug avooag xoug Ka9r|(a£vouc; ETU XOU XEIXOUC;
xou (\>ayelv xr]v KOTCQOV auxcov Kai TIIEIV XO OUQOV auxcov \xe8 ULLCOV a\xa.
T
2 Kings 18:28: Kai EOXT] Pai|>aKT]<; Kai £|36r)CJ£v cfjcov^ \xzycx\x\ Iou6aiaxi Kai EAdArjaEv Kai EITCEV
aKouaaxE xou? A6YOU<; xou LIEYCXAOU |3aaiA£co<; Aaaupicov.
T
2 Kings 18:29: xd&E AEYEI 6 [3aaiA£U<; \xr\ incuqixw ULidg ECEKiag AOYOK; oxi OU \xr\ &uvr|xai v\xa<;
eE,e\ioQai EK x£lQ°S \xov
T
2 Kings 18:36: Kai EKcotfiEuaav Kai OUK d7i£KQi6r|aav auxejj Aoyov
OUK aTioKQiG^OEaGE auxejj.
OXI EVXOAT] XOU
[3aaiA£co<; AEYCOV
T
2 Kings 18:37: Kai EIOTJAGEV EAUXKILL uiog XEAKLOU 6 OLKOVOLIOC; Kai EoLivag 6 YO^miateu^ Kailcoag
uiog Aaacj) 6 dvaLULivr^cTKCov 7IQO<; ECEKiav 5IEQQT]X6X£<; xd LLidxia Kai dvr\yyei\av auxejj xoug
AOYOUC; Pai|>aKOU.
T
2 Kings 19:4: EL ncoc; EiaaKouaExai KUQIOC; 6 6EO<; aou nd\xac, xovc, A6you<; Pai|>aKou 6v dnEaxEiAEV
auxov |3aaiAEU<; Aaauoicov 6 KUQIO? auxou OVEI&LCEIV GEOV C<i>vxa Kai [3Aaacf)r|LiEiv ev AOYOK; olg
f|Koua£v Kuoiog 6 GEOC; aou Kai Ar|ni|>r| rcooaEuxriv neci xou AEiLLLiaxog xou EUQLOKOLIEVOU.
T
2 Kings 19:4: EL raog EiaaKOuaexai KUQiog 6 Geog aou ndvTat; xoug A6YOU<; Pai|>aKOU 6v dnEaxEiAEV
auxov (3aaiA£U<; AaauQicov 6 KUQIO<; auxou oveiSLCeiv 6EOV Ccovxa Kai |3Aaac}>r|LiEiv EV Aoyou; oig
f|Koua£v KUQiog 6 0EO<; aou Kai Ar|Lu|)r] 7iQoa£uxr|v TIECH XOU AEiLiLiaxog xou EUQIOTCOJAEVOU.
456 2 Kgs 19:4 refers to the words of blasphemy uttered by the Assyrian.
254
Appendix I Logos in the LXX
2 Kings 19:6: Kal elrcev auxolg Haaiag xd5e epelxe nqbc; xov KUQLOV ULICOV xd5e Aeyei KupLog (if]
cf)o(3r]9f|i; and xcov Aoycov cbv f]Kouaag cbv e(3Aaac{>r]|ar]aav xa 7iaiSdQia paaiAecog Aaaupicov.
_X 4 5 7
2 Kings 19:16: KAIVOV KUQIE XO oug aou Kal dKouaov dvoi^ov KUQIC xoug 6<\>daA\iovc; aou Kal ISe Kal
aKouaov xoug Aoyoug £evvaxr|Qi.|i oug a7ieaxeiAev 6veL6iCeiv 9eov Ccovxa.
T
2 Kings 19:21: ouxog 6 Aoyog 6v eAdArjaev Kupiog en auxov e£ouSevr]aev ae Kal e|auKxr]Qiaev ae
7iap9evoc; 9uydxr]Q LLCOV ETU aol Kecf)aAf]v auxfjg eKivrpev 9uydxr|p IeQouaaArjLi.
R
2 Kings 20:9: Kal elrcev Haaiag xouxo xo ar||aelov naqa KUQIOU OXI 7ioif|aei KUQLCN; XOV Aoyov 6v
eAdArjaev 7iopeuaexaL f\ crKid 6eKa (3a9fioug edv emaxpecfn] 5eKa (3a9fioug.
R
2 Kings 20:13: Kal ex<*Qr] en auxolg ECeKiac; Kal eSei^ev auxolg 6Aov xov OIKOV xou vexco9a xo
dpyupiov Kal TO xpualov xa dQcb[iaxa Kal xo eAaiov xo d y a 9 6 v Kal xov OLKOV xcov OTCCUCOV Kal o a a
r|UQe9r| ev xolg 9r]aauQoIg auxou OUK fjv Aoyog 6v OUK eSei^ev auxolg ECeKiag ev xco OIKCO auxou Kal
ev naor\ xfj e^ouala auxou.
.J458
2 Kings 20:16: Kal elrcev Hoaiac; 7ipog ECeKLav aKouaov Aoyov
KUQIOU.
R
2 Kings 20:19: Kal efaev ECeKiag
xalg rKaepaig |aou.
TIQOQ
Haauxv dya96g 6 Aoyog KUQLOU 6V eAdArjaev eaxco elpr]vr] ev
R
2 Kings 20:20: Kal xa AoiTia xd)v Aoycov ECEKLOU Kal n d a a f] Suvaaxeia auxou Kal o a a e n o q a e v xf|v
Kof|vr]v Kal xov uSpaycoyov Kal eior|veyKev xo USCOQ elg xf]v noAiv ouxl xauxa yeypaLi|aeva m l
|3I|3ALCO Aoycov xcov ruaepcov xolg |3aaiA£uaiv Iou6a.
T
2 Kings 20:20: Kal xd AoiTid xcov Aoycov ECeKiou Kal 7idaa r| Suvaaxeia auxou Kal o a a inoir\o£v xf|v
KQr|vr]v Kal xov uSpaycoyov Kal elar|veyKev xo uScop elg xf]v noAiv ouxl xauxa yeypa|a|aeva ini
|3L|3ALCO Aoycov xcov f^epcov xolg (3aaiAeuaiv IouSa.
T
2 Kings 21:17: Kal xd AoiTid xcov Aoycov M a v a a a r | Kal 7idvxa o a a kno'vqoev Kal f\ dfiapxia auxou f|v
r|(japxev ouxl xavxa. yeypaLifaeva ini f3i|3Aico Aoycov xcov r||aepcov xoig |3aaiAeuaiv IouSa.
T
457 2 Kgs 19:6 refers to the words of blasphemy uttered by the Assyrian.
458 2 Kgs 20:13, OUK fjv Aoyog 6v OUK e6ei£ev auxolg, indicates that there was nothing worth telling about
that the king did not show to the foreign visitors.
*■
255
Appendix I Logos in the LXX
2 Kings 21:17: Kai xd Aoi7id xarv Aoycov M a v a a o r | Kalraxvxa o a a £n:oir|a£v Kai f) d^apxia auxou f|v
rj|aapx£v ouxi xauxa y£yQa|a|a£va ^m |3L|3ALGJ A6ycov xcbv r||a£Qcov xou; |3aaiA£uaLV Iou6a.
T
2 Kings 21:25: Kai xd Aomd XGXV A6ycov ALXGJV o a a £7iolr|a£v
|3L|3ALGJ Aoycov XGJV r||a£Qarv xolg paaiAfuaiv IouSa.
OUK L5OU
xauxa y£yQaL*|a£va £7il
T
2 Kings 21:25: Kai xd Aoirax XGJV Aoycov ALXGJV o a a OTolrjaev
Aoycov XGJV T)L*£QCOV xoig |3aaiA£uaLV IouSa.
OUK 15OU
xauxa y£yQaL*|i£va em.
|3L|3AIGJ
T
2 Kings 22:11: Kai £y£V£xo cog rJKOua£V 6 |3aaiA£ug xoug Aoyoug xou
5iiQQr|c;£v xd l^idxia muxou.
|3L|3ALOU XOU VOLXOU
Kai
R
2 Kings 22:13: SEUXE eKtx\xr]aaxe xov KUQLOVTCEQI£|aou KaiTCEQI7iavxog xou Aaou KaiTCEQI7iavxog
xou IouSa neqi XGJV Aoycov xou |3L|3ALOU XOU £UQ£0£vxog xouxou OXL L*£ydAr| r| 6oyr| KUQLOU r|
£KK£Kau|a£vr| £v r||alv UTCEQ OU OUK rJKOuaav oi 7iax£Q£g TJLUOV XGJV Aoycov xou |3i|3Aiou xouxou xou
TOLELV Kaxd 7idvxa xd y£ypaLiLi£va Ka6 f)|_icov.
R
2 Kings 22:13: SEUXE £KCr|xf|aax£ xov KUQLOV 7IEQI £|aou Kai neqi navxbc, xou Aaou Kai neoi navxbc,
xou IouSa 7IEQI XGJV Aoycov xou |3L|3ALOU XOU £UQ£0£vxog xouxou OXL L*£ydAr| r| OQyr] KUQLOU r\
£KK£Kau|a.£vr| ev r]|aLV UTOQ OU ouKrJKouaav oi naxiqec, r||acov XGJV Aoycov xou [3L|3ALOU XOUXOU XOU
7IOL£LV Kaxd 7idvxa xd y£yQa|a|a£va Ka0 f||acov.
R
2 Kings 22:16: xdS£ A£y£L KUQLOQ L5OU eyco £7idyco KaKa eni xov XOTCOV xouxov Kai eni xoug
EvoiKouvxag auxov ndvxac, XOUQ Aoyou? xou |3i(3Aiou oug dv£yvco (3aaiA£UQ IouSa.
R
2 Kings 22:18: Kai ngoc, (3aaiA£a Iouoa xov dra>ax£iAavxa ULUXQ £7uCr|xf|aai xov
7iQog auxov xd5£ A£y£L KUQLO^ 6 8E6Q IaQarjA ol AoyoL OUQ rJKouaag.
KUQLOV
xdbe
EQELXE
R
2 Kings 23:2: Kai dv£(3r| 6 |3aaiA£ug £lg ohcov KUQLOU Kai nac, dvr\q IouSa Kai navxec, oi
KaxoiKouvxEg EV l£QouaaAr|Li \iex auxou Kai oi LEQELQ Kai oi TiQocjjfixai Kai nac; 6 Aaog and LUKQOU
Kai E'COQ LiEydAou Kai avryvco EV coalv auxcov ndvxac; xoug Aoyoug xou (3L(3ALOU xf\c; 5ia8r|Kr|Q xou
£UQ£8£VXOQ £V OLKCp KUQLOU.
R
256
Appendix I Logos in the L X X
2 Kings 23:3: iced earn 6 |3aaLA£ug TCQOC xov axuAov Kai &ii0£xo &ia0r|Kr|v evcumov KUQLOU TOU
7X0Q£U£a6aL OTUGCO KUQLOU Kai xou c]>uAdCTa£iv xdg £vxoAdg auxou Kai xa jaagxuQLa auxou Kai xa
6ucatcj(aaxa auxou £v 7idor| Kao&ia Kai £v naor\ \\>vxt\ T°U dvaaxf|0"aLxoug Aoyoug xf|g 6ia0r|Krjg
xauxiic xd y£yQajafa£va £m xo pi|3Aiov xoOxo Kai ECTXT] nac, 6 Aaoc £v xfj &La0rjKr|.
R 4 5 9
2 Kings 23:16: Kai kltvsvoev Icooiag Kai £i6£v xoug xdcf)Oug xoug ovxag £K£l ev xrj 7T6A£L Kai
druaxfiAfv Kai eAapcv xd oaxd £K XCJV xdcjxov Kai Kax£Kaua£v £7ii xo 0uaiaaxr|QLOv icai £(aiav£v
avro Ktxra TO Qrjfta KUQCOU 6 MdAnafv 6 dv0Qcu7TOC xoi> 9eov ev xd) eardvac l£Qo(3oaLt ev xrj £OQTT)
€7TL xo 9uaiaaxr)(xov Kai £moxQ£i|iag rjgev xoug 6cj>0aAu.oug auxou erci xov xd(J>ov xou dv0Qcorrou
xou 0£ou xou AaArjaavxog xoug Aoyoug xouxoug.
R
2 Kings 23:17: Kai £in£v XL xo OK07T£Aov EK£ Ivo 6 £ycb OQCO Kai emov auxejj oi dvSg£g xf\q noAecoc, 6
dv0QcjTiog xou 0£ou £OTIV 6 £^£Ar)Au06jg ££. Iou6a icai emKaAfcrdLiEvog xoug Aoyoug xouxoug oOg
£7T£KaA£oaxo £711x6 0uoLacrxr|Qiov Bai0nA.
2 Kings 23:24: Kai y£ xoug 0£Anxdg Kai xoug yvcoQLaxdg Kai xd Qegcupiv Kai xd eT&coAa Kai ndvxa xd
TiQoaoxBicTfidT^ fa y£yovoxa £v yfj Iou6a Kai ev l£QOUO"aAr|u. e£,rJQ£v 6 (3aaiA£ug Icooiag iva axi^cn^
xoug Aoyoug xou vopou xoug y£yQau.Lievoug erti xou |3L(3ALOU OU eupev XeAKLag 6 Legeug ev oixcp
KUQLOU.
R
2 Kings 23:28: Kai xd Aomd xcov Aoycuv Icoaiou Kai Tiavxa o o a enoiriaev ouxi Tauxa yeyQau.|aeva
eni |3L(3ALCO Aoycov xcov r)|j£Qcbv xolg (3aaiA£uaLv Iou6a.
T
2 Kings 23:28: Kai xd Aomd xcov Aoycov Icoaiou Kai rcdvxa 6 a a enoincrev ouxi Tauxa y£yQau.Li£va
£7xi (3ij3Aico Aoycuv XCJV r|Lj£Qcov xolg (3aaiA£ucriv Iou&a.
T
2 Kings 24:2: Kai d7T£ax£iA£v auxcp xoug Laovo£covoug XCJV XaA&aicov icai xoug LiovoCcovoug EuQiag
Kai xoug LiOvoCcJvoug Mcoa(3 Kai xoug LiovoCcovoug uicbv ApLicov Kai E^omEaxetAev auxoug £v xf| yp|
Iou&a xou Kaxiaxuaat Kaxd xov Aoyov KUQLOU 6V eAdAnaev ev X£LQL TC0VfcouAcovauxou xcov
rcQocj)nxcov.
R
2 Kings 24:5: Kai xd Aomd xcov Aoycuv IcoaKi[a Kai ndvxa 6 a a en:oir]a£v OUK i&ou xauxa
yeypaLiLitva £7ri (3L|3AICP Aoycov xcov r|u.£Qcov xolg [3aaLA£uaiv lou&a.
T
459 2 Kgs 23:3 refers to the revelation as found in the newly discovered book.
460 2 Kgs 23:17 concerns prophecy against the religious site.
Appendix I Logos in the LXX
2 Kings 24:5: Kai xd Aoirta xcov Aoycuv IcjaKL|j Kai n a v i a ooa £7ioir)0"Ev OUK ibou xauxa yEyQau.u.£va
ETii pLpAico Aoyarv xcbv r)u.£Qcov xolc, |3 a a LAE Da LV Iou&a.
T
2 Kings 25:30: Kai q Eaxiaxooia auxou Eaxiaxooia 6td TKXVTOC. £&69i] auxcp iE,
Aoyov r)Li£pa<; EV xrj r)u.Epa auxou naoac; xaq. rjiiEpac; TV\C. Lojf\c, auxou.
OIKOU
xou pacrLAECog
T461
2.12.1 2Kings graphics
Logos in 2 Kings
□ God: revelation
B Man: prayer
D Man: talk
2Kgs
2.13
IChronicles occurrences
1 Chronicles 10:13: Kai d7T£0av£v EaouA EV xatq dvofiLau; auxou ale, nvoLirjaEv xcu KUQICO Kaxd xov
Aoyov KUQLOU btoxi. OUK EcfiuAa^Ev OIL £Tir]QCJxr|cr£v EaouA EV TCJ £yyacrxQtu.u6oj TOU C,r\Tf\aai Kai
dnEKpivaxo auxtu La[iovr\A 6 noo4>r|Tr|c.
-R
L Chronicles 11:3: Kai r]A0ov navxet; ngeapuxEooi Iaoar]A TXQOC; XOV (3aoiA£a £ig XE(3QCOV Kai &LE9ETO
auxou; 6 fJaaiAEUc; Aaui5 OLa0f|Krjv EV X£(3QOJV evavxiov KUQLOU Kai EXQLcrav T 0 V Aaui& tic; paaiAea
£7ii IaganA Kaxd xov Aoyov KUQIOU &id XEIQOC; LaiiOunA.
-R
1 Chronicles 11:10: Kai ouxoi ol doxovxec; xcov 5uvaxcov OL noav xcu AautS OL KaxLcrxuovx£<; \iez auxou
£v TT\ (3aaiA£ia auxou |U£xd 7iavx6<; IaQarjA xou paoiAEuaat auxov Kaxd xov Aoyov KUQLOU ETI!
laparjA.
R
461 2 Kgs 25:30 refers to a daily ration/prescription, ordered by the word of the king.
258
Appendix I Logos in the L X X
1 Chronicles 12:24: Kai xauxa xa 6v6u.axa TCOV aQXOVxcov xrjg oxQaxidg oi M06vx£g rrQog Aaui& £ig
xou dnoaiQ£\{>ai xf)v (SaoiAdav HaouA TiQog auxov Kaxa xov Aoyov KUQIOU.
XS^QCOV
R
1 Chronicles 13:4: icai clnev naaa rj £KKAnaia xoO noifiacxi. oikcog oxi eu0r]g 6 Aoyog £v oc^OaAu.o'ig
rtavxdg xou Aaou.
T
1 Chronicles 15:15: Kai £'Aaf3ov oi uioi xcov AEULXCJV xrjv KL|3COXOV XOU 0£OU cbg £v£X£iAaxo McouaTjg £V
Aoyco 0£ou Kaxa TT]V yQacbr|v ev dvacboQfOoiv en auxoug.
-R
) Chronicles 16:15: uvrjLiOVfikuv eic aicova dia9r)Kr]<; auxou Aoyov avxob 6v ivfXfUaxo e\c, xiAiac
yev£ac.
-R
1 Chronicles 17:3: Kai eyg'vExo ev xrj VUKXL £Keivr] Kai ey£V£xo Aoyoc KUQIOU Ttgog NaOav Aeycjv.
R
1 Chronicles 17:15: Kaxa ndvxag xoug Aoyoug Touxoug Kai Kaxa n d o a v xr]v oQaaiv xauxnv ouxcog
£AdAr)0£v N a 0 a v TiQog Aaut6.
R
1 Chronicles 17:23: Kai vuv KUQL£ 6 Aoyog oou 6v £AaAr|oag TTQog xov nalbd oov Kai tni xov OLKOV
auxou 7uoxcj0r|xcj £cog aicovog.
R
1 Chronicles 21:6: Kai xov A£Ui Kai xov Beviau.iv OUK r)Qi0u.na£v £v u.£oco auxcov OTL Kaxiaxuosv
Aoyog xou (3aaiAea)g xov Icua(3.
T
1 Chronicles 21:12: r) TQia irq Aiu.ou r) r p n g \xf\vac. cj>a>y£iv os ex. noooclmov EXBQCOV OOV Kai
LidxaiQav EXQQCOV aou xou E£OA£0Q£uaai x\ xQ£ig r]iiiQag Qoucbaiav KUQIOU Kai 0dvaxov £v xrj yrj
Kai dyyfAog KUQIOU E£OA£0Q£UCOV £V naor\ KAXIQOVOLALO. IaQar)A Kai vuv i&£ xi.dn:oKQt0cu XCJ
aTTOoxeiAavxL u.£ Aoyov.
R462
1 Clironicles 21:19: Kai dv£[3r| Aaui6 Kaxa xov Aoyov Tab 6v £AdAr)a£v £v ovojiaxi KUQLOU.
R
1 Chronicles 22:8: Kai £y£V£xo in £u.oi Aoyog KUQLOU Aeycov a!u.a £ig 7xAf|0og ££ix£ag Kai 7ioA£u.oug
u.£ydAoug eTTOLnoag OUK oiKooou.r|0£ig OLKOV XCJ 6v6\xaxi u.ou OXL atLiaxa noAAd ££.£%eag ini xf|g
yf|g £vavxiov LIOU.
R
462 The sender of the message in 1 Chr 21:12 was God.
Appendix I Logos in the LXX
1 Chronicles 23:27: OIL EV xolc AoyoLC AamS role. Eoxaxoic
eiKoaaETOuc Kai tnavaj.
ECX'LV
6 ctQL9|^6g uitov
AEUL
arto
T
1 Chronicles 25:5: rtdvxEC oirroi ULOL xqj ALLaav xtl) dvaKoouoLrEVCJ xoj paaiAEi EV AoyoLC Oeou uibuioaL
KEgac Kai E'&COKEV 6 9eoc xcp ALpav uiouc MKXX izooaQac, Kai Guyaxsgag TQELC.
1 Chronicles 26:32: Kai OL d&EAcjJOL auxou ULOL ouvaxoL OLOXLALOL enxaKoaLOL dgxovxsc TiaxQiajv Kai
KaTEaxTjOEV auxouc Aaui5 6 (3aaiA£ug ETU TOU POU(3I"|VL Kai Ta5&L Kai r|pioouc dtuAfjc Mavaacn^ £tg
rrdv ngoaxayjaa KUQLOU Kai Aoyov (3aaLA£wg.
T/<164
I Chronicles 27:1: Kai uLoi Iagar|A Kax doLBj^ov aviojv dgxovxEC xtuv naxQLCJv XLAiaQXOL Kai
EKaTovxagxoL Kai yQa|a|aax£lc OL AsLxougyouvxEg TW Aacu Kai Etc ndv Aoyov TOO |3aaLA£Cog Kara
6LaLQEO"£L<; £Lg Tidv Aoyov TOU EionogEUOUEvou Kai EKnogEUOLiivou u.f]va EK LJT]V6C; ELC navxac. xouc
Lii'ivac TOU Eviauxou &Laig£CTLc fiia ELKOCTL Kai TEoaaoEC xtALd&EC
T
1 Chronicles 27:1: Kai uioi IaganA Kax aQL0u.6v auxcuv agxovxEC xwv rtaxgiaiv XLAiagx01 Kai
EKax6vxagx0L Kai yoaLi|aaT£LC oi AeLxougyouvTEc rep Aadi Kai sic ndv Aoyov TOU |3aCTLAEwc Kaxd
&LaLgEOELC £ic ndv Aoyov TOU £L<j7TOQ£uoii£vou Kai £KTTOD£UOU.EVOU (ir|va EK |anvoc ELC ndvxac xouc
[aiqvag TOU sviauTou 5LaLQ£OLc yiia ELKOCTL Kai TEoaagsg XLA^OEC.
T
1 Chronicles 27:24: Kai Icuap 6 TOU HagouLa f|Q£,aTO dgi9pEtv EV xt^j Aato Kai ou OUVEXEAEOEV Kai
EVEVETO EV TOUXOLC 6gyr| £7TL xov IcrQar|A Kai ou Kax£xwg[cr9r| 6 dgL0|jag EV (3L(3ALCO Aoycov xcov
r]Li£Qcuv TOU (3aaiAecjg AauL&.
T
1 Chronicles 28:21: i<at i&ou ai £cf>r|fi£QLai xcov LEgEtov Kai xcov AEULTCOV ELC. ndcrav AeLxougyiav OLKOU
0£ou Kai L>i£xd aou EV Jiaori Tigayiaaxsia Kai. rede TTQ68ULIOC EV oocfiia Kaxd n d a a v xExviyv Kai
oi dgxovTEC Kai ndc 6 Aaog etc navzac. xouc Aoyouc aou.
XOU
J465
1 Chronicles 29:29: oi &£ AOLTTO'L Aoyoi xou |3aaiA£coc AauL& oi ngoxegoL Kai OL uaxtgoL y£ygap|a£voL
Eiaiv EV Aoyoic Eapour|A xou |3A£7TOVTOg Kai ETIL Aoycov N a 9 a v TOU ngo(br]Tou Kai ETLL Aoycov Tab
TOU |3Aenovxoc.
T
463 1 Chr 25:5 refers to songs inspired by God.
464 1 Chr 26:32 speaks about carrying out the king's word, or doing his bidding.
465 1 Chr 28:21 refers to Solomon who will only have to speak the word and the men will obey.
260
Appendix I Logos in the LXX
L Chronicles 29:29: ot bk AOLTTOL Adyoi TOU BaoiAcojt; A a m o oi rtgoxegoi. Kai oi. UQXEQOI yeyga|Ju.£V0L
d a i v EV Aoyon; ZapouinA xou BAenovxog Kal ini Aoycov N a G a v xou noocj)r|TOU Kai ETTI Aoycuv Fab
xou BAiTiovxoc;.
.RW>6
1 Chronicles 29:29: oi bk Aomoi Aoyoi xou BaaiA£co<; Aaui.& oi ngoxEQOL Kai OLU0"T£Q0LyEyQau.|j£V0L
Eiaiv EV Aoyou; £a|_iounA xou SAraovxog Kai e m Aoyarv N a 0 a v xou Troocbrirou jcai Eni Aoycuv Tab
xou
SAETTOVXOC;.
.R467
1 Chronicles 29:29: oi bk Aomoi Aoyor xou fiaoiAiioc. Aaui& oi TTQOXEQOL Kai oi UCFXEQOL yEyoau.u.£voi.
Etaiv ev Aoyou; Ea|aour)A xou pAenovxog Kai e n i Aoytuv N a 8 a v xou 7ioocbr|TOu Kai ETTI Abyajv Tab
xou BAenovxoi;.
R+68
2.13.1 IChronicles graphics
Logos in 1 Chronicles
y
M
;
i!r.i!i: = ' r '
H
16r
14
12
10
8
B
■ i
•
■ Man: prayer
□ Man: talk
4
wBtttSSBSSSSS^
2
n-
■ God: revelatioi
"
WBSKr
ii
1 Chr
2.14 2Chronicles occurrences
2 Chronicles 6:10: Kai avEO"XT]a£v KUQIO^ XOV Aoyov a u x o u 6v £AaAr|a£v Kai £y£VT]0r|v dvxi A a m o
Tiaxgog \xov Kai EKdGLaa ETIL XOV SQOVOV I a o a n A Ka0cjc MaAiqaEv KUQLOC; Kai a)Ko56[jr|cra xov
otKOv xtli ovojiaxL KUQIOU 9EOU IaoanA.
-R
466 1 Chr 29:29 does not refer to hearsay, but the author £au.oui]A is defined as xou |3A£7covxog.
467 The words e m Aoycuv N a S a v in 1 Chr 29:29 are more closely defined by TOU 7Toocbr|TOU.
468 1 Chronicles 29:29, Aoycuv Tab is characterised by xou (3A£7tovxo<;.
261
Appendix I Logos in the LXX
2 Chronicles 8:13: icai Kaxct xov Aoyov r||j£Qac EV T](j£Qa xou dvacjJEQELv Kaxd xdc. EvxoAac MGJUOT] EV
xoic aappdxOLg Kai EV TOLC; u.r)aLv Kai £v xaig Eooxaic; XQELC Kairjouc xou eviauxou fv xfj EOQxr) xcuv
dCuLrcuv Kai £v xr\ EOQXTJ xcuv EpooLidocuv Kai EV xfj EOQXT] XGJV aKTyvcov.
-R 4 ®
2 Chronicles 8:14: Kai Eaxr|cr£v K«xd ri)v KQLOLV AauL& xdc, bmiQzoeic xcov LEQECOV icaxd xdc
AEixoupyiag auxwv Kai OL AEuixaL £ni xdc cbuAaKdc auxcov xou aiv£lv Kai AEixougyfiv KaxEvavxL
TCJV LEQECOV icaxd xov Aoyov r|La£rjac EV XT} r]|U£fja Kai oi nuAcoooi Kaxd xdc biaiQEaeic auxcov ELC
7iuAr|v Kai nuAnv oxi ouxcoc EvxoAai AauL& dv0Q<i>7xou xou 0£ou.
_ R 470
2 Chronicies 8:15: ou TtagfjAGov xdg EvxoAdg xou fJaaiAECJC
ndvxa Aoyov Kai ELC xouc 0r)aaurjouc.
TTEQ'L TOOV CEQECOV
Kai xcuv AEULXWV Etc
R
2 Chronicles 9:2: Kai dvr)yy£iAEv auxr] EOACOLJCUV vravxac xoi>c Aoyouc auxf|g Kai ou naQr|A9£v
Aoyoc and LaAtujuov 6v OUK dnriyyEiAEv auxr].
T
2 Chronicles 9:2: Kai dvrjYyeiAEV auxrj HaAcou.cov navxac xouc Aoyouc auxf]c Kai ou 7Tarjf|A0£v
Aoyoc, and £aAtL>u.cov 6v OUK dTti]yy£L/\£V auxr].
T
2 Chronicles 9:5: Kai ELTTEV npoc xov fiaaiAia dAr]0Lv6c 6 Aoyoc 6v r|Kouaa £v xrj yf) u.ouTCEoiXCJV
Aoycov aou Kai n^gi xfjc uotpkxc, aou.
T
2 Chronicles 9:5: Kai ELTIEV TTQOC XOV paaiAEa dAr]0Lv6c 6 Aoyoc 6v r|Kouaa
Aoycov aou Kai TTEoi xfjg aocj)iac aou.
EV
xf| yfj
LTOU TTEQI XGJV
T
2 Chronicles 9:6: Kai OUK ETtLaxeuaa xoic Aoyotc EWC ou rjA0ov Kai EL&OV oi ocpGaApoi jrou icai ioou
OUK d7TT"|yyEAr| LTOI r]LiLcru xou 7tAr|0ouc xf|c aodpiac aou 7Tpoa£6r]Kac eni xqv aKor]v fjv f\Kovaa.
T
2 Chronicles 9:29: Kat oi KaxdAouioi Aoyot £OAQJU.CJV OL HQCOXOI Kai oi Eoxaxoi ioou y£YQau.u.£voL ETTI
xcbv Aoycov N a 8 a v xou 7igocbr|xou Kai tni xcov Aoycov AxLa xou HrjAtovixou Kai EV xalc aodoEOLv
kor)A xou OQtovxoc HEO'I Isgopoati uiou Napax.
T
469 2 Chr 8:13 deals with prescriptions by Moses on God's behalf.
470 2 Chr 8:14 describes liturgical order of the day, as they had been told, originating with David with the
added description of man of God. In other words, God inspired these arrangements.
262
Appendix I Logos in the LXX
2 Chjonicles 9:29: KCU OL KDCTOAOITIOL Aoyoi LaAcoiacuv olTCQCOTOLKai oi loxaxoi ioou y£yoajjLi£voi ercl
TCOV Aoycov NaGav TOU nQO^rjiou Kai £TTL TCOV Aoycov Axia TOO IXIACOVITOU Kai £v TCUC, OQdaeaiv
IconA TOU OQCOVTOC TXCQI l£Qo(3oaii uiou Na(3ax.
R
2 Chronicles 9:29: Kai oi KaTdAomoi Aoyoi EOACOLKOV oi TiocoTOLKai oi ecrxatoi ioou yfyoajaiiEvoi £7ii
TCOV Aoycov N a 0 a v TOU 7ioocf)r)TOu Kai ini TCOV Aoycov Axia TOU LT]ACOVITOU Kai ev ralg oodororv
IconA TOU OQCOVTOC TTCQI l£Qo(3oaii uiou Na(3aT.
_R471
2 Chronicles 10:6: Kai cruvrryayev 6 (3aaiA£ug Po(3oau. Tout; 7TQ£cr|3uT£Qoug roug fOTriKOTag Evavriov
EaAcojacov TOU 7iaTCi6g auTou £v xco C^v auTdv Aoycov rtcbg U|a£ig |3ouA£U£a0£ TOU drtoKQiGf|vai TCO
Aacp TOUTCJ Aoyov.
T
2 Chronicles 10:7: Kai MaArjaav ainxo A£yovT£g iav £v xr\ OT)U.£QOV y£vn, £LCJ dyaQov xC) Aaco TOUTCO
Kai £u5oKrjoT)c; Kai AaArjcrqg auToIg Aoyoug dyaGoug Kai £crovTai aoi nal&£g 7iao"ag rag rijaioag.
T
2 Chronicles 10:9: Kai £ITT£V auTOig TL uu.£ig pouA£U£a0£ Kai a7iOKQi6r|ao|aai Aoyov TCO Aacj) TOUTCJ oi.
£AaAr\oav noog LAE AEyovreg dv£g and TOU Cuyou oi3 E&COKEV 6 naT^Q crou £<£ r|Lidg.
T
2 Clironicles 10:15: Kai OUK rJKoucrev 6 (3aoiA£ug TOO Aaou OTI fjv u.£Tao"TQOct)f| naga TOU GEOU Aeycuv
dvcarrjcrfv KVQICX; TOV Aoyov aurou 6v MdArjcrev £v xetoi A^ia TOU DqAcuvtrou rcfoi l£Oo(3oap uiou
Na(3aT.
R
2 Chronicles 11:2: Kai £y£V£TO Aoyog
KVQ'LOV
ngoc; £au.aiav avQgamov
TOU QEOV
Aiycov.
R
2 Clironicles 11:4: Ta&£ Ary£i Kucnog OUK d v a |3r|oEoG£ Kaiou 7ioA£u.r|a£T£ TTQOC, Toug dS£A4>oug ULJCOV
a7TOOTQ£<j)£T£ £KaoTog £ig TOV OIKOV auTou OTI nag EU.OU £yev£To TO QfjLia TOUTO Kai ETirjKouaav
TOO Aoyou KUQLOU x a i dneoxQd^)T]UCcv TOU \JLT\ Tr.oQ£u0fyvai £TTL l£Qo(3oau..
R
2 Chronicles 12:7: Kai £v TCO i5£lv KUQLOV OTI £V£TQdrtr)aav Kai ey£V£To Aoyog KUQLOU riQOg Eafaaiav
Atycov EVETQaTirjoav ou KaTacjjGeQco auTOug Kai &coaco auToug cog PIKQOV eig acorriQLav Kai ou \ir\
ord^n, 6 GuLiog LAOU £V l£QouaaAr)Li.
R
2 Chronicles 12:12: Kai £v TCU £VTQa7if|vai auTOv d7i£aTQd4)r] a n auTou opyq
i<aTac|)9oQdv £tg TeAog Kai ydg £v Iou6a rjcrav AoyoL dyaGoi.
T
471 For 2 Chr 9:29, cf. 2Chr2:15.
KUQLOU
Kai OUK £ig
Appendix I Logos in the LXX
2 Chronicles 12:15: Kai AoyoL Po(3oa]j oi TTQOJXOL KCU OL ioxaroi O U K i^ o u y£yoa^|a£VOL EV xok; AoyOLc
La^aia xou 7rgoc{)r|Tou icai Ao&co xou OQWVTOC VCCCL TIQCXEELC auxoO Kai ETCOAEJUEL Popoaia xov
lEQOpootLi nauac, jac, qiaeoac.
T
2 Chronicles 12:15: Kai Aoyot Po(3oa[_i oiTCQCOXOLKai oi Eaxaxoi OUK LOOU ysyoaijiisvoi EV xolc; Aoyoic;
La^xaux TOU 7rgo<£>r|Tou Kai Aboco TOU OQGJVXOC; Kai TTpd£,Eic; auxoO Kai ETTOAEJLEL Po|3oau. xov
reoo|3oa(u naoac. lac. n^Epac;.
-R
2 Chronicles 13:22: Kai oi Aoinoi Aoyot, Apia: Kai at nga^ic.
£7U pipAicu xou nQocpriTou A5&GJ.
auxoO Kai oi Aoyot auxou yEyoau.u.£vot
T
2 Chronicles 13:22: Kai oi Aoinoi Aoyot A(3ta Kai ai 7TQdE,£u; auxou Kai oi Aoyoi auTOuyEyoa|iu.£voi
Ini (3L(3ALGO TOU riQocfjriTOu Abboj.
T
2 Chronicles 15:8: Kai ev XOJ aKouaai. xouq Aoyoug xouxouc Kai xrjv 7rpo(j>r|T£Lav Abab TOO TCQO4>X|XOU
Kai icaxiaxucrEv Kai E£E|3OA£V xa p&EAuyuaxa a n a nacn]c. xf|c yf|C Iouoa Kai BEVLOULV Kai and TWV
v
TTOAECUV GJV KaxEox^v ^ OQEI EcfiQaiii Kai EVEKaiviaEv xo 8u<7Laaxr]Qiov KUQLOU 6 rjv E|jKQoa9Ev xou
vaou KUQLOU.
-R
2 Chronicles 16:11: Kai
Iouoa Kai Iogar|A.
LOOU oi
AoyoL Aaa oi
TTQWXOL Kai
oi Ecrxaxot. y£ygau.Li£voc
EV |3I[3ALOJ
paatAEcov
T
2 Chronicles 18:12: Kai 6 dyyEAog 6 noQ£U0£i<; xou KaAEomxov Mtxaiav EAdArpEv auxto Aeycov Loou
EAdAr|aav oi ngocfjrjTaL ev ax6|aaxi EV'L dyaOd negi xou fiaaiAiioc. Kai Eorwcrav br) oi Aoyoi aou cbg
EV6<; auxajv scai AaArjaELg ayaGd.
R472
2 Chronicles 18:18: Kai ELTTEV oux OUXCJC; aKouaaxf Aoyov KUQIOU EI5OV XOV KUQLOV Ka0nu.£vov ini
8QOVOU auTou icai rcdca SuvaLiic; xou ouoavou E'LCTXI^KEL EK be^Ltov auxou Kai iE, dQLcrxEQcJv auxou.
-R
2 Chronicles 19:3: dAA fj AoyoL a y a 6 o i r]UQ£0r|O"av EVCTOL6XL E^gac; xd aAar\ and rf\c. yf\c. Iouba Kai
KaxquSuvac XT]V Kag&iavCTOUEKtiytn^7011 T ° v KUQLOV.
.J473
2 Chronicles 19:6: Kai eirtev XOLC; KQixaic: L&ETE xi
Kuoicp Kai u.e9 upcov Aoyoi xf\c. KQLCTEGJC;.
ULJEIC; TIOLEIXE OTI OUK
dvSgcoTito 0(a£k
KQLVEXE OAAT]
XCJ
472 2 Chr 18:12 contains words of prophecy.
473 2 Chr 19:3, dAA rj AoyoL dya6oir|UQ£9qaav EV aoi, some good things can be said about you.
264
Appendix I Logos in the L X X
T
2 Chronicles 19:11: Kai Ibov A^aQLac, 6 ieoeix; rjyoupevog i(p v[xa.c eit; rcav Aoyov KVQ'LOV xal
Zafibiaq U'LOQ IoLianA 6 rjyouuevog eu; OLKOV Iou6a node; rcav Aoyov paoiAecog Kaioiyoa|L|aaT£u;
Kai OL Aeulrai TIQO TTQOOCUTTOU ULJCOV taxuaaxe Kai 7tou]aaxe Kai eaxai KUQLOC; (a£Ta TOU a y a 0 o u .
_ R 474
2 Chronicles 19:11: Kai i&ou AjaaQLag 6 Uoeuc r|youfj£vo<; eip ufuac £ig 7idv Aoyov KUQLOU Kai Za(36iac
uioc; lajaanA 6 rryouLi£vo<; eic OLKOV Iou5a TIQOQ rtav Aoyov |3aoiA£ax; Kai oi yoajj|aaT£ic Kai oi
AeuixaL TIQO ngoaconou upcuv ioxuoate Kai 7roir|aaT£ Kai eaxaL KUQUX; [IETO. TOU dya0oO.
T
2 Chronicles 20:34: Kai oi Aoirroi Aoyoi Icoaac})aT oi TTQCJTOI Kai oi eaxaxoi i&ou y£yrja|a|a£vOL £v
Aoyoig Iou TOU Avavi 6g KaT£yoaiJ>£v (3L(3ALOV (3aaiA£cov IopanA.
T
2 Chronicles 20:34: Kai oi AOLTTO'L Aoyoi Icooa<J)aT oi TTQCJTOL Kai oi £axaxOL i5ou y£yQa|i|a£voi £v
Aoyoig Iou TOU Avavi 6c; Kax£yQa4>£v (3L|3AIOV f3aaiAecov laganA.
T
2 Chronicles 23:4: vuv 6 Abyoc ouxog
6V
novr\o€TC
TO TQLTOV e£, 6/JCUV
ELanooeveoQcooav
TO
aappaTOv
TCOV 'i£Q£cov Kai TCOV AcuLicjv Kai He, Tag TtuAag TCOV eloobojv.
T
2 Clironicles 25:26: Kai oi AoiTioi Aoyoi Afjaoiou oi TTQCJTOL Kai oi EOXCITOI OUK ibou yEygapfiivOL CTTL
j3ipAiou |3aaLA£cov Iou6a Kai IoganA.
T
2 Chronicles 26:22: Kai oi Aoinoi Aoyoi OCiou oi TIQCOTOL Kai oi £OX«TOL yeypajauevoL
UTTO IEOOLOU TOU
7ZQOCpr\TOV.
T
2 Chronicles 27:7: Kai oi Aomoi Aoyoi IcoaGaja Kai 6 n6Ae\io(; Kai a i 7tod££ig auxou i&ou
y£yQau.Li£voL £7ti |3L|3ALCO L3aaiA£cov Iou6a Kai IaganA.
T
2 Chronicles 28:26: Kai oi AoL7roi Aoyoi auTou Kai a i Ttoa2;eiC auTOu a i TtotoTai Kai a i soxaxaL i&ou
y£yQa[aLi£vai inl (3L(3ALCO paaiAecov Iou6a Kai IaganA.
T
2 Chronicles 29:30: Kai eiTtev E(.£KLag 6 (3ao"LA£ug Kai oi dgxovT£g Toig AeuLTaig U[xv£lv xov KUQLOV £v
AoyoLg Aaui6 Kai Aoacj) TOU 7Tgocjyr|Tou icai ULivouv £v £ucf)goc7uvr] Kai £7i£aov Kai ngoaeKuvnaav.
R
474 2 Chr 19:11 is concernend with the divinely ordained matters of priesthood.
265
Appendix I Logos in the LXX
2 Chronicles 29:36: Kai n.ud)Qdv0r) EC£Kiac; Kai naq, 6 Aaog 5id TO rjxoipaKevaixov 9eov xco Aacp oxi
etamva tyivzxo 6 A6yo<;.
R475
2 Chronicles 30:4: Kai r|Q£cr£v 6 Aoyog £vavxiov toO (3aatA£ax; Kai evavxiov xf|g £KKAr)aiag.
T
2 Chronicles 30:5: Kai £axr|crav Aoyov 6i£A0£lv KT]Qiryjja £v rtavxi IaQai|A and Br)Qoa(3££ £cog Aav
£A06vxa<; Ttoif|aai xo cj>aa£K KVQIIO Qzcp lOQa^A iv leQovoaAr][x oxt 7T.Ar]0og OUK £noir|a£v Kara xr)v
YQacJ3r|v
.746
2 Chronicles 30:12: Kai £v Iou&a £y£v£xo x£U? KUQIOU 6ouvai auxolc; Karj&iav ^iiav M0£iv
Kaxa xo TTQoorayjaa xoO (3aaiA£cjg Kai x£v dgxovxcov £v Aoyw KUQIOU.
XOO Troif|CTai
R
2 Chronicles 31:5: Kai cue; 7iQ0CT£xa££v xov Aoyov £7iA£ovaoav 01 ULOI IrjQar|A dnaQxnv aixou Kai
oivou Kai iAaiov Kai ^MLXOC; Kai Tidv yevr][aa dypou Kai £m&£Kaxa navxa zic, TcAf|9o<; i]V£yKav.
T
2 Chronicles 31:16: £Kx6<; xf)c £myo vfjc; xcuv doo£viKcov and XQiexouc; Kai £7idvcj Tiavxi TCO
£ia7ioQ£U0|j.£vco £i<; OIKOV KUQLOU fig Aoyov r)fa£Qcuv eic; r|[a£Qav £LC Amougyiav €<$)r)|j.£Qiau;
&iaxd££CJ<; auxcov.
T477
2 Chronicles 32:1: Kai fi£xd xouc; Aoyouc; xouxouc; Kai xr]v dAr|0Eiav xaux?|v rjA0£v EfvvaxnQf*
|3aaiA£UC AOTJUQICOV Kai rjA0£v inl Iou5av Kai 7iaQ£V£(3aA£v £ru xdg 7ioA£ig xdg x£LXHQ£i<; Kai £i7i£v
7TQOKaxaAa(3£a0ai auxdc;.
T
2 Chronicles 32:8: ^.£X auxou Pgaxiovec; adQKivot |^£0 r]jacov &£ KUQIOC; 6 0£og rjficov xoO acpC^w K.a\
xou 7ioA£fa£iv xov 7toA£(aov r)|acuv Kai Kax£0dQcrrja£v 6 Aaoc; £Tti xou; Aoyoic ECEKLOU (3aaiA£cog.
Iouoa
T
2 Chronicles 32:32: Kai xd KaxdAoiTia xebv Aoycov ECfKiou Kai xo MEOC; auxoO i6ou y£yrja7ixaL £v TT\
7iQo<fyr\i£iQ Haaiou ulou Afaax; xou 7TQo4>rixou Kai ETCI (3ij3Aiou (3aaiy\£cjv Iouoa KailoQarjA.
T
475 For 2 Chr 29:36, cf. 2 Chr 29:25.
476 2 Chr 30:5 speaks about a command to adhere to revelation, distinct from the revelation itself.
477 2 Chr 31:16 rather contains a practical arf rangement, order of the day, than that it wouid be connected with
revelation here. Therefore: a classification as horizontal communication.
266
Appendix I L o g o s in the LXX
2 Chronicles 33:18: Kai xd Aoma xcbv A6ycov Mavaacxq Kai r\ TiQoaeuxn auxou r\ 7iQ6g xov 0E6V Kai
Aoyoi TCJV OQCOVXCOV AaAouvxcov ngdc, auxov ert ovojiaxi KUQIOU 0eou IapanA iSou em Aoycov.
T
2 Chronicles 33:18: Kai xd Aomd xcbv Aoycov M a v a a a r ] Kai r\ TT. Qoaeuxf] auxou r\ noog TOV 0£ov Kai
Aoyoi xcov OQCOVXCOV AaAouvxcov TTQog auxov en ovojiaxL KUQIOU 0£ou IaQftrjA i&ou em Aoycov.
.R478
2 Chronicles 33:18: icai xd AoiTid xcov Aoycov Mavaaar) Kai r\ TcQoaeuxn, auxou r\ TiQog TOV 0edv Kai
Aoyoi xcbv OQCOVXCOV AaAouvxcov 7IQO<; auxov £7i ovojaaxL KUQIOU 0£OU laparjA i&ou £ru A6ycov.
O
2 Chronicles 33:19: 7TQoa£Uxf|£ auxou Kai cog £7rr|KOua£v auxou Kai 7idaai a i ajiaQxiat auxou lcalai
drtoaxdaEig auxou Kai oi xonoi £rj> oig coKoS6Lir]a£v xd OiJniAd Kai £axr]a£v EKEL dAar) KaiyAunxd
7TQ6 xou emaxQeijx'ai i6ou yfyQaTixai inl xcbv Aoycov xcov OQCOVXCOV.
R
2 Chronicles 34:16: Kai £Laf|V£yK£v Eacbav xo (3L|3AIOV ngog xov fiaoiAia Kai aTieocoKev £XL xcp
(3aatA£i Aoyov n d v xo 6o0sv aQyuQiov ev x £ t §i TCOV nai&cov aou xcbv TIOIOUVXCOV XO eQyov.
T
2 Chronicles 34:19: Kai eyevexo cog f]Koua£v 6 (3aaiA£ug xoug Aoyoug xou
iu.dxia auxou.
VOLIOU
Kai &i£QQr|4£v xd
R
2 Chronicles 34:21: 7toQ£u0r|X£ Cr]xf|aax£ xov KUOLOV 7T£Q'I £LIOU Kai neQi Tiavxog xou KaxaA£L<b0£vxog
ev IagarjA Kai Iou&a 7i£Qi xcov Aoycov xou (3i(3Aiou xou £UQ£0£vxog oxi u.£yag 6 0U}j.6g KUQIOU
£KK£Kauxai ev T1!(JIV bioxi OUK eior|KOuaav oi naxeQeg rjLicbv xcov Aoycov KUQIOU XOU Tioifjaai Kaxd
ndvxa xd y£ypajjfj£va ev TCO (3t(3Aico TOUTCO.
R
2 Chronicles 34:21:7toQ£u0r]T£ Cf|TT)aax£ xov KUQLOV TTEQI £iaou Kai 7i EQI Tiavxog xou KaxaA£ic{30£vxog
£v IaoarjA Kai louba Trepi xcov Aoycov xou |3i.|3Aiou xou euQ£0£vxog oxi Lieyag 6 0uja6g KUQIOU
£KK£Kauxai £v r|fiiv dioxi OUK £iar|Kouaav oi nax£Q£g rjiacov xcbv Aoycov KUQIOU xou noif\oca Kaxd
navTa xd y£yQap[aeva £v xcp (3i|3Aicp xouxco.
R
2 Chronicles 34:24: ouxcog A£y£i KUQiog i&ou £yco ertdyco KaKa £7ti xov XOTIOV XOUXOV xoug Ttdvxag
Aoyoug xoug y£yQa|au.£voug ev xco pipAicp xco dv£yvcoaLi£vcp evavTiov xou j3aaiA£cog Iou6a.
R
2 Chronicles 34:26: Kai erti (3aacA£a Iou6a xov dTroaxecAavxa uiadg xou Cn^ 0 " 0 " T O V
£Q£ix£ auxco ouxcog A£y£L KUQiog 6 0£og IaQanA xoug Aoyoug oug rJKouaag.
KUQLOV
R
478 2 Chr 33:18 refers to the words of the seers who spoke to the king in the name of the Lord.
ouxcog
Appendix I Logos in the L X X
2 Chronicles 34:27: Km £V£XQd7rr) rj KaQ&ia aou Kai £xa7t£iva>0r]g and noooojnov LJOU EV TO) aKovoa'i
at xoug Aoyoug JLOU £7ii xov XOTTOV XOUXOV Kai Eni xouc KaxoiKoOvxag auxov Kai ExaTmvcdOrjg
Evavxiov u.ou Kai 5i£QQr)Eag xd ijidxid aou Kai EicAauaag Kax£vavxiov [xov Kai £ycb rJKOuad <j)r]aLv
KUQIOg.
R 479
2 Chronicles 34:28: ioou rcQoaxi0r]fai oe node, xoug naxEpag aou Kai 7iQoax£0r|ar) TiQog xd LivrjLuaxd
aov £v £LQr|vr] Kai OUK 6ij.>ovxaL oi 64>0aA[aoi aou EV rcdaiv xoig Kaicoig oig Eyco ETidyco ETUXOV
xortov xoutov Kai ETUXOUC KaxoiKoOvxag auxov Kai dne&tOKav xto (3aaiAd. Aoyov.
.R480
2 Chronicles 34:30: Kai dv£(3i] 6 |3aaiAfug £ic OLKOV KUQLOU Kai nag louba Kai oi KaxoiKouvx£g
kQouaaAr)|j Kai oi LEQE'LC Kai oi Afuixai Kai nag 6 Aaog aTxo fi£ydAou ecug (aiKQou Kai dvtyvco £v
cuaiv auxcov xoug ndvxag Aoyoug {3i(3Aiou xqg 6ia0r|Kr|C xou EUQE0£vxog EV OIKCO KUQLOU.
R
2 Chronicles 34:31: icai Eaxi] 6 |3aaiA£ug £7ii xov axuAov Kai 6IE0EXO &La0f}Kr|v £vavxiov KUQLOU
7ioQ£u0rjvai £vwmov KUQLOU XOU cbuAdaaav xdg EvxoAdg auxou Kai u.aoxuQia auxou Kai
7TQoaxdyjjaxa avxov ev 6Ar) KaQ&ia Kai £v 6Ar] \\>vx^\ xoug Aoyoug xfjg 6La0r)Krjg xoug
yeyQa}aLi£voug £ni xcu |3i|3Aicu xouxcp.
XOU
R
2 Chronicles 35:6: Kai Qvoaxe xo cf>aa£X Kai xd dyia ExoifidaaxE xolg d&£A(J)0lg U(acov xou noif\aai
Kaxd xov Aoyov KUQLOU &La X£LQog Mcouaf|.
R
2 Chronicles 35:19: xcu OKxaJKaLO£Kdxcp EXEI xf)g j3aaiA£tag Icoaia Kai xoug £yyaaxQLLii)0oug Kai xoug
yvaxjxag Kaixd 0aQa<f>iv Kaixd ei&cuAa Kai xd Kagaaiii d rjv ev yrj Iou&a Kai EV l£QouaaAr]u.
£V£7tuQLa£v 6 (3aaiA£ug Icoaiag iva axr|ar) xoug Aoyoug xou v6(aou xoug y£ygaLiLi£voug eni xou
(3L(3ALOU OU EUQEV XeAKiag 6 LEQ£ug £v xcp OLKCO KUQLOU 6(ioiog auxcp OUK £y£vr|0r) £Li7TQoa0ev auxou
6g ETTEOXQ£i|)£v TTQog KUQ 10v £v 6A?,") KaQ&ia auxou Kai £v 6Ai;| IJJUX^ auxou Kai EV 6Ar) LOXUL auxou
Kaxa Tidvxa xov v6[aov Mcouafj Kai LIEX auxov OUK dv£axr] 6(ioiog aux&jrcArjvOUK a7T£axQacj)ni
KUQiog drto 0Qyf|g 0U(aou auxou xou pEydAou ou (bgylaQr] 0ujicp KUQiog £v xcu Iou6a £Tti Tidvxa xd
naQOQyLa(aaxa a 7iaQcoQyLa£v Mavaaar)g Kai £L7t£v KUQiog Kai y£ xov Tou6av d7Toaxr|aa> a n o
TiQoawTiou u.ou Ka0cug dn£oTr\aa xov IaparjA Kai drccuadL^r)v xr]v noAiv f)v £££A£^d|tr)v xr]v
l£QouaaAr]Li Kai xov OLKOV 6V £L7ia £axaL xo ovoiad (aou £K£l
R
2 Chronicles 35:22: Kai OUK a7T£axQ£\J>£v Icoaiag xo 7XQ6OCU7TOV auxou an auxou dAA rj noAELielv
auxov EKQaxaLcu0r) Kai OUK rJKoua£v XCJV Aoycov Nfxaco &Ld ax6[aaxog 0eou Kai r|A0£v xou
7ioA£|af|aai EV xqj TT£OLOJ Mayfbcuv.
R
2 Chronicles 35:26: K a i n a a v oi AoyoL Icuaia Kai r\ fA7rig auxou y£yQau.[a£va
479 in 2 Chr 34:27 God refers to his own words.
480 In 2 Chr 34:28 they passed on the prophecy (revelation) to the king.
268
EV V6\ICJ KUQLOU.
Appendix I Logos in the LXX
T
2 Chronicles 35:27: Kai oi Aoyoi auxou oi 7TQCUTOL Kai oi laxaxoi i&ou ycyQaijiifvoL ini
|3aaiA£C0v lagan, A icai Iou&a.
|3I|3ALCP
T
2 Chronicles 36:5: cov ELKOCTL Kai TTEVXE EXCOV IcoaKLLi £v xco pacnAEUEiv auxov icai £V&£Ka £xr)
ePaaiAeucrfv £v l£QOuaaA r|L4 Kat ovofja xrjc finrQog ocvxov Zexojga OuydxrjQ Nr)Qtou £K P a p a Kai
£7Toir)a£v xo novrjoov Evavxiov KUQLOU Kaxd ndvxa o c a £7T0tr)aav oi naxEQEg auxou EV xalg
t'lliEQaic; auxou rjAGev Naj3ouxo&ovoaoQ BaaiAeug BaBuAcovog £lg xnv yfjv Kairjv auxco &OUAEUCOV
xgia £XT) Kai anioir] an auxou Kai dn£ax£iA£v KUQiog in auxoug xoug XaA&aioug KaiAriaxfiQia
LUQCOV Kai Ar]o"xr|QLa McoaBLXcov Kai uicbv A(au.cov Kai xf|g £a}aaQ£ Lag Kai d7T£t7Xi"|rjav ia£xd xov
Aoyov xouxov Kaxd xov Aoyov KUQIOU EV x£t(?i tcbv TiaiScov auxou xcbv 7TQocf)T|xcov nAi^v 0uL.i6g
KUQIOU I^V ini lou&av xou dnoaxf)CTai auxov arto TTQoacuTiou auxou &id xdg diaagxiag Mavao"or| EV
IcoaKiLj. Kai lnAr\ozv xr]v l£QOucraAr||j atiaaxoc
Tidaiv olg E7ioir|0"£v Kai EV aiu.axi d0coco cp itixttv
dOcoou Kai OUK r)0eAr}<j£v KUQiog £^.oA£0Q£uo*ai auxoug.
T
2 Chronicles 36:5: cov EIKOCJL Kai TZEVXE EXCJV IcoaKLLi EV xcj BaaiAeueiv auxov Kai e'vSsKa EXTJ
£j3aaiA£uo£v ev iEQouaaArjja Kai ovojaa xr)c, u.nxQ6g auxou Z£X<OQa GuydxrjQ Nn,Qiou EK Va\xa Kai
Enoinoev xo novripov evavxiov KUQIOU Kaxd rtdvxa o a a ertoinoav oi 7iax£Q£g auxou £v xalg
r)u.£QaLg auxou fjA0£v NaBouxooovocroQ BaaiAEug BaBuAcovog Eig xr)v yf|v Kai rjv auxco 6ouA£ucov
xrjia £Xi"| Kai aneovn an auxou Kai d7T£crx£iA£v KUQiog in auxoug xoug XaA6aioug Kai AnaTrjoLa
EUQCUV Kai Ar|rjxf|Qia McoaBLXcov Kai uicbv Aia|acov Kai xf|g £apaQ£ iag Kai d7iEaxr]aav u.£xd xov
Aoyov xouxov Kaxd xov Aoyov KUQLOU EV x£LQl T< ^ v naibcov auxou xcbv 7iQOct)qxcov 7iAf]v 0ULi6g
KUQLOU rjv £7iiIou5av xou dTToaxfjcrai auxov d n o 7iQoacb7iou auxou &id xdg d/aaQxtag Mavaacn") ev
naoiv oig inoir]oev Kai EV afLiaxi dGcpcp <£> E^EX££V IcoaKifj. Kai ErtArjoev xr^v l£QoucraAiiii ai'u.axog
d8cuou Kai OUK r)0£Ar|a£v KUQLOg ££.oA£0Q£uaai auxoug.
R
2 Chronicles 36:8: icaixd AoL7id XCJV Aoycov IcoaKiia. Kai n d v x a a £7rotr|a£v OUK i&ou xauxa
yeyQa[i\Aiva ini |3i|3Aico Aoycjv xcbv r|u.£Qcuv xolg (3aaLA£Uoiv Iou&a Kai EKoiLjrjGi] IcoaKija ja.Exd XCJV
TiaxEQcuv auxou Kai ixd<pr\ EV Favo^a u.£xd xcov naxeQCdv auxou Kai epacriAeurjEv l£xoviag uiog
auxou dvx auxou.
T
2 Chronicles 36:8: Kai xd Aoirtd xcuv Aoycov IcoaKiu. Kai rcdvxa d ETioinaEv OUK i6ou xauxa
yeyQaiafaEva ini (3t(3ALco Aoycov xcov f)u.£Qcov xolg (3aCTLA£uaiv Iou6a Kai £KOiu.r)0r] IcoaKL(a Li£xd xcbv
7tax£QC0v auxou Kai £xdtbr| EV TavoCa [a£xd XCJV 7iax£QC0v auxou Kai £(3aatA£uaev Iexoviag uiog
auxou dvx auxou.
T
2 Qironicles 36:16: Kai rjrjav LiUKxr)QiCovxfg xoug dyy£Aoug auxou Kai eEou5£vouvx£g xoug Aoyoug
auxou Kai ELATiacCovxEg EV xoig 7TQoc|>r|xaig auxou £Cog dv£|3r) 6 0uu.6g KUQLOU ev xco Aaco auxou £cug
OUK fjv lajaa.
Rw
481 2 Chr 36:16 refers to words of God spoken by those whom he sent.
269
Appendix I Logos in the LXX
2 Chronicles 36:21: xou TxAnQojGqvaL Aoyov KUQLOU &Ld axou.aTog l£QE(.uou ecjg TOU nooa&E£ao"9ai
TT)V yfrv xd a d p p a x a auxf|g oappaxiaai naoac; xdc rjpEoag xr|<; Eorujcjafajg auxfig eaappaxixrEv sig
0TJjj7iAT]gwaLV EXGJV Ep5o|_u]Kovxa.
-R
2.14.1 2Chronicles graphics
2.15 Esther occurrences
Esther 1:1482 exoug OEUXEQOU paaiAEuovxog AoTa^Ep^ou xou u.£ydAou xrj u.id TOU Nhaa EVUTIVIOV
EISEV Marj&oxaiog 6 TOU ICUQOU TOO TEUELOU TOU KLCTCUOU EK <£>uAr|g BEVUXU.LV avGoamoc Iou&aioc
OIKCUV £v Zouaoig xrj TIOAEI avGrjamog LiEyag Ozqansvcov ev irj auAfj xou paaiAECog f\v bt EK xf\q,
aix^aAuo'uxc, rjg r/|X|aaAwT£uaEv Napouxo&ovoaoo 6 paaiAEug BapuAcuvog E£, iEQouaaAriu. u.£Ta
IEXOVIOU xou paatAEwg xf|g Iou&aiag Kai xouxo auxou xo EVUKVLOV Kai L&ou cf>wvai Kai 86gu[3oc
ppovxai Kai o"£i.au.6g xdgaxog em Trig yf]g Kai i&ou OUO 6paK0vxEg u.£ydAoi ETOIU.OL Trgof|A9ov
dux£>6x£QOL TtaAaiEiv i<ai tyEvexo av>i<bvtyiovr)LreydAr] Kaixfj cjxovrj auxtov f]xoi.u.do"9r) ndv zQvoc,
Eig TXOAEJJOV GJCTXE noAeufiaaL biwauov itBvoc. Kai Loou r|u.£Qa rjKoxoug Kai yvocjjou 9AlvJng Kai
axEvoxcorjia Tcaxaxnc Kai xdpaxog |^£yag em xfjg yf|g Kai Exapdx9r) biKaiov ndv £9vog <j)opouu.£voi
xd sauxcJv KflKa Kai T]xoi|ada9r|aav dnoAEoGai Kai £|36r]crav node, xov 9EOV d n o &£ xqg Porjg
CJUXGJV EYEVEXO tboavEi dyro uaKpag m~|yfjg noxajaoc ]UEyag vbcog noAu cjjajg Kai 6 rjAiog dvexEiAsv
Kai oi xa7i£Lvoi uv|iw9r]aav Kai Kaxe^ayov xoug Ev&6£oug Kai &L£y£Q9£ic MagSoxalog 6 etdoaKcbg
TO £vu7iviov xouxo Kai xi 6 9Eog )3£pouAEuxaL TTouqoai ELXEV auxo ev xfj Kao&ia Kai EV Tiavxi Aoya;
qGeAEv Emyvoovai. auxo Ewg xf]g vuKxog Kai r|cruxo;cr£v Map&oxaloc EV xrj auAi^ u.£xd T a p a 8 a Kai
9 a o o a xcov &uo euvouxcuv xou pacriAeajg xdjv cbuAacraovxcjv xrjv auAr]v r]Kouo"£v XE auxwv xoug
Aoyi.cru.oug Kai xdg u.£p[|_ivag auxclrv ££r]rjEuvr|cr£v Kai £u.a9Ev OTL £xoiu.dCouaLv xdg x £ iQ a ?
£m|3aAeIv Apxa£,£o£ri xa; paaiAEi Kai UKE6EI^EV XGJ paCTiAel rteQi avx&v Kai ££i]xaa£v 6 paaiAsug
xoug 5uo Euvouxoug Kai 6u.oAoyr)CTavT£g dnr]x6r|aav Kai £yoai|)£v 6 (3ao"LA£uc xoug Aoyoug
xouxoug sig |jvr)u.6cruvov Kai Mag&oxcttog tyrja^Ev TTEQ'L TCJV Abyan' XOUXCJV Kai CTexa^EV 6
482 The Greek version of Esther is in many places much more extensive than the Hebrew,
270
Appendix I Logos in the LXX
(3aau\£ug MaQ&oxaito 0£Qa7i£U£iv £v xf\ auAfj Kai E&COKEV auTtp boyiaia neqi TOUTCOV KaLfjv Au.av
Ajaa6a0ou Bouyaiog EV&OEOC EVCOTIIOV TOU j3aaiA£cjg Kai £Cr|Tr]a£v KaK07roif|0'ai TOV Maoboxdiov
Kai TOV Aaov auTou UTUQ TCOV &uo £uvouxtov TOU |3aaiA£cog Kai £y£v£TO H£td Toug Aoyouc Toirroug
€v Talg r)ja£Qaig AQTa££Q£ou o6xog 6 AQTa££o£r|g and xr)q, 'IvdiKtjg £Kaxov ELKOCTI £7rta x^Qtiv
EKodtqaEv.
T
T
T
T
Esther 1:21: Kai r^o£aev 6 Aoyog TCO j3aaiAEi Kai TOlg doxouai Kai enoir\otv 6 paaiAfug icaGa
£AdAr)a£v 6 Mouxaiog.
T
Esther 2:1: Kai |a£xd Toug Aoyouc xouTOug EKOTiaoxv 6 |3acriA£ug
AOTIV u.vr|u.ov£ucov ola MaAnaEv Kai cog KaT£KQiv£v auxrrv.
TOU 0UU.OU
Kai
OUKETI. £|_ivr|a0r|
Try;
T
Esther 2:22: Kai £&r]Aco6r] Mag6ox«icu 6 Aoyog Kai £OT|u.av£v EaGrjQ Kai avir] £v£cj)dvi.aEv TCO
paaiAElTd Tf|g £7Ti|3ouAfjg.
T
Esther 3:4: Ka0 £KaoTr]v r][j£pav EAOAOUV auTco Kai oux imr|KOU£v a u w v Kai u7i£&£i£av TCO Ajiav
Maodoxaiov TOIC TOU pacnAecog Aoyoig avTiTaacrofjevov Kai imibti&v avjolc. 6 Mao&ox#toc OXL
Iou5alog ECTTLV.
T
Esther 4:9: £ia£A0cov &E 6 AxQaOalog £AdAr)0"£v auTf| rtdvTag Toug Aoyoug TOUTOug.
T
Esther 4:12: Kai a7rf|yy£tA£v AxQa0alog MaQ&oxaicp TtdvTag Toug Aoyoug Ea0r)o.
T
Esther 4:17/5:IE: Kai £y£vf|0r| ev TTJ r|u.£Qa TT| TQITT] cbg £7iauaaxo 7iQoa£uxo(a£vr| £^£5uaaT0 Td
LjaaTia Tf|g 8£oa7i£Lag Kai 7t£Qi£|3dAETo TTJV 66^av auxf|g Kai y£vr|0£icra £7ucf)avf]g £7UKaA£oau.£vr|
TOV TidvTcov £7i67TTT)v 0£ov Kai acoTT|Qa naoeAapev Tag &uo d(3Qag Kai xrj \ikv \iiA £7ir]Q£io£To cog
TQUC])£Q£UO|t£Vr| T*| &£ £T£Qa £7IT"|KoAoU0£l KOU<f>iCoUCTa TT]V EvduCTIV aUTr]g Kai auXX] EQuGoLCOOa dKLif]
KdAAoug auTfjg Kai TO Ttpoaconov auxfjg LAaoov cbg 7TQOCTc]>iA£g r\ bk icaQ&ia auTfjg drtEaTEvcopivr)
aTio TOU cj)6pou Kai elaeAOoOcra 7idoag Tag 0ugag KaTEOTr] EVCOTUOV TOU |3acriA£cog Kai auTog
cxdGiyco £7ri TOU GQOVOU TT|g |3aaiA£iag airrou Kai Tidoav oroAf)v xfjg £mcj)av£iag auTOu EVE&£&UK£I
oAog 6id xQVcrou Kai AL0COV TTOAUTEACOV Kai rjv cj>o(3£Q6g o<p6bqa Kai aQag TO rtQoacoTrov auTou
7I£7IUQC0U.£V0V b6E,T) £V dKLlf) 0UU.OU £pA£\|)£V Kai £7T£0£V r| (3aaiAlOOa Kai ^£T£{3aA£V TO XQ&\*&
auxf^g ev £KAua£i Kai KaT£7r£Kui[^£v £7ii n'lv K£CJ)aAr]v Tfjg d(3gag Tfjg 7iQ07Top£uou£vrjg Kai
|a£T£(3aA£v 6 0e6g TO 7iv£U|j.a xou (3acriA£coc eig 7TQauTr)Ta Kai dycovidoag dv£nr|6r)cr£v drto TOU
GQOVOU auTou Kai dvMa(3£v auxf]v £7ii Tag dyKdAag auTou |i£XQtg ou KaT£CTTT] Kai 7raQ£KdAEL
271
Appendix I Logos in the LXX
auxf]v Aoyoic £LQi]VLKoTg Kai einev auxf| xi eaxiv Ea9r]g sycj 6 abtAfyoc. aou 9dpa£L ou [if]
anoQavr\Q OXL KOLVOV XO rtg6axayu.a r|Licbv ECTXIV TTQOQEABE,
T
EstheT 5:5: Kai ELTCEV 6 paaLAEug KaxaartEuaaxE Apav OTTCOCTOi.nacuu.Evxov Arjyov Ea9r|Q Kai
rtagayivovxai du.cj)6x£goL Eig xf|v ooxi] v f)v £LTTEV Ea9r|Q.
T
Esther 6:10: £L7T£v 5E 6 paaiAEug xcjj Apav KaScLic £AdAr|aag ouxcug rcoirjaov xcu Mag&oxcuicjJ XGJ
IouSaicu xcu 9fga7iEU0VXL EV xrj avAf] Kai LIT) 7TaQa7i£adxcu aou Aoyoc cuv EAdArjaag.
T
Esther 9:20: eygat^ev bk Mag5ox«Ioc xoug Aovoug xouxoug sig (3L(3ALOV Kai E^anEaxEiAEv xolg
IouSaLou; oaoi r]aav EV xrj Agxa£,£g£ou (3aaiA£La xolg eyyuc Kai xoic u.ai<gdv.
T
Esther 9:26: bid xouxo £7X£KAr|9rjaav at rjuxpai avxai C>goupai oid xoug KAr|goug oxi xf) 6iaAeKxco
auxcuv KaAouvxaL Ogougai. bid xoug Aoyouc xi^ £7uaxoAr]g xauxrjg Kal 6 a a 7i£7r6v9aai.v bux xauxa
Kal oaa auxolg syEVExa
-T
Esther 9:32: Kal Ea8r|g Aoya; EaxTjaEv £ic xov airiva Kal eygdcj}!] sig u.vr|u.6o"uvov.
Esther 10:3: 6 bi Mag5oxaloc OIE&EXEXO xov (3aatA£a Agxa£.£g2;r|V Kai [asyag rjv EV xfj fiaoiAeiq Kai
&£6ogaau.Evag ima xcov Iou&aicuv Kal cf>LAouu.£vog 6ii]y£lxo xrjv dycuyfjv navxi xco £9VELauxou Kai
ELTTEV Mag&oxaiog Tiaga xou 9EOO ey£V£xo xaOxa £Ltvr|a9r]v ydg TTEQLXOU EVUTTVIOU OU d&ov Ttsgi
XCIJV Aoycuv xouxwv OU6E ydg 7ragr]A9£v an auxcuv Aoyog f] u.LKgd 7rr]yr| fj £y£v£xo 7ioxau.6g Kai rjv
cpcug xai r]ALog Kai u&cug noAu Ea9r|g Eaxiv 6 7ioxau.6g f|v £ydu.r|a£v 6 paaiAsug Kai ETtoiqaEv
[3aaiAtaoav oi be &uo ogaKovxEg Eycu £iu.L Kai Au.av xd bk e6vr] xa £mauvax9Evxa drtoAEaai xo
6vO|ua xcov Iou&aicjv xo bk £9vog xo i\x6v ouxog Eaxiv Iagar|A oi [3ot]aavx£g ngoc, xov 9EOV Kai
OWSEVXEC Kai EOCUOEV KUQLOC XOV Aaov auxou Kai Egguaaxo Kugtog r|(jdg EK Tidvxcov xcov KaKeuv
XOUXCDV KCXI ETHOLTyoEv 6 9£og xd or]u.£ia Kai xd XEQaxa xd LtfydAa a ou yEyovev EV xolg ESVEOIV bux
xouxo £7toiqa£v xAr]goug 6uo eva xd) Aacb xou 9EOU Kai Eva Tidot xoig £9veaiv Kai t]A9ov oi ouo
KAqgoL OOXOL fig cugav Kai Kaigov Kai eic r]|j£gav KgiaEOjg Evcontov xou 9EOU Kai £V Tidat xolg
£9vfaiv tcai £(avr]a9Ti 6 9£og xou Aaou auxou Kai E6tKa(cja£v xf]v KAr]Qovou.iav auxou Kai eaovxai
auxolg a i r]u.£Qai auxai EV (Jt]vi A5ao xq xEoaaQEOKaiOEKaxTj Kai xrj 7i£vx£Kai6£Kdxi] xou auxou
iar|v6g jj£xd auvaycoyf|g Kai xa£?dg Kai £ucj)goauvr|g EVOJTUOV XOU 9EOO Kaxd yEVEdg £ic xov atcJva
EV xcp Aacu auxou lagarjA exoug xExdgxou |3aaLA£t3ovxog rixoA£u.aiou Kai KAEOTrdxgag £iai]v£yic£v
AwaL0£og 6g echr) Eivai LEgsug Kai Aeuixryg Kai rixoA£u.alog 6 uiog auxou xf]v TcgoK£LU.£vr)v
ETitaxoAriv xwv Ogougat r\v tr^aaav Eivat Kai £gu.r|V£UK£vai Auaiu.axov nxoA£,uaLOU TUV ev
lEgouaaAr|u..
T
T
483 Esther 9:32 refers to a command.
272
Appendix I Logos in the LXX
2.15.1 Esther graphics
Logos in Esther
E3 God: revelation
B Man: prayer
a Man: talk
Esth
2.16 Job occurrences
Job 4:12: ti oe TL Qr|jia aAn,9i.v6v eyeyovei ev Aoyotc; aou
noTEQOv ou b£E,£Tai poo TO oog b a t a t a nag auxoO.
OU8EV
avCTOLXOUXCOV KOCKOV arcr|VTr|0"£v
J4S4
Job 7:13: Etna oxt TtagaKoAeaeL p£ r\ KALVH pou dvoiaco &k Tipog Epauxov L&ia Aoyov xrj KOtxrj pou.
T
Job 9:3: j a v yag pouArpaL Kgi6f|vai. auxcjj ou pf] UTraKouorj avicp tva pq avxEinr] TiQdc. £va Aoyov
auxou EK xiAtwv.
0
Job 11:12: &VQQCOUOQ be ctAAcoc vr)X£xat Aoyoic; pgoxog be yzvvr\xdc, yuvatKoq; laa ovco Eoppim;].
T
Job 14:3: ouxi Kai xouxou Aoyov enoirjaoj teal xouxov £noir]oac. dcrfASElv £v Kpipaxi evcomov
CTOU.
R465
Job 15:3: eAeyxwv ev (Srjpaoiv olg ou
6EI EV
Aoyoic; olq
OU&EV 6<J>EAOC.
T
Job 19:2:'icoc,xtvoc EyKonov 7T0Lr]CT£X£ tjnjxnv u.ou Kai Ka9aLQ£lx£ p£ Aoyoit;.
484 In Job 4:12 Eiiphas refers to words of Job.
485 Job 14:3 refers to God's assessment,
273
Appendix 1 L o g o s in the L X X
Job 19:28: EL bk Kai
EQELXE XI
EpouLiEV £vavxi auxou Kai rjiCav Aoyou EuprjoOLiEV
EV auxcl).
T
Job 21:2: (XKOvoaiE aKovuazk u.ou xcov Aoycov Iva pr) rj
LJ.OI
nap
ULKOV
auxr) i] napdicAriaLg.
Job 22:4: rj Aoyov oou 7iOLouLi£vo<; MsyEei a£ Kai cTUV£ia£A£uo£xaL oot Eig KQLOLV.
T
Job 26:14: i&ou xauxa u.£pr) oooO auxou Kai £7ii iKLid6a Aoyou ctKOuaoLiEGa EV auxcj oQevoc; bk
(3govxf|g auxou XLC OL&EV OTTOXE rtoirjoet.
R
Job 32:11:
£VCOXLCECT0£ LIOU
xd pr|Lj.aTa
EQCJ y a p
uu.cjv
CIKOUOVXCOV
dxpt oO ExdorjxE Aoyoug.
T
Job 32:15: £7ixor|8r]aav OUK d7i£Kpi9r|0"av £xi £TraAaicoaav kE, auxcov Aoyoui;.
T
Job 33:32: £t £totv AoyoL d?xoKQi,9r|xi |iOi AdAr\oov QkAto y a p &iKaico0f)vai. OE.
T
Job 34:3: oxi oug Aoyouc 6oKiu.dC£i Kai Adpuy£ ysuExai
LSQCJOIV.
T
Job 41:4: ou OL<u7ir]aoLiaL 6L auxov Kai Aoyov &uvd|JEC0<; METJCTEI XOV IOOV auxou.
T4S7
486 In Job 21:2 Job adresses his friends.
487 Although God speaks in Job 41:4, Aoyov ouvd|a£Gx; merely refers to the matter of the animal's power.
274
Appendix I Logos in the LXX
2.16.1 Job graphics
2.17 Psalms occurrences
Psalms 7:1: t|>aAu.6c xto Aauib 6v rjcrev xco KUQLOJ vnkq xcov Aoyc^v Xouox uiou
IEU.EVI.
T
Psalms 16:4: ontoc, dv \JL\] AaAi\oT[ TO oxoy.a u.ou xd eoya TUV dvGocJncjv 6td xoi>c Aoyovc; xcov
XEIAEWV aou iycb Ecj)uAaE,a 65ouc axAripdc.
R4S8
Psalms 17:1: elg xo xeAoc TO; naiSL KUDLOU XOJ A«UL6 ct eAdAnoev TOJ KUQLGJ TOUC Aoyouc xf]c clibr]q
Tavrr]c, EV ripfga r| Eoouaaxo auxov KUQIOC EK XELQOC navxcov xcov ex0Qwv auxou Kai. EK X £ L Q°C
LaouA.
O
Psalms 18:4: OUK
ELCTIV
AoAiai
OU5E
Aoyoi cbv ouxidKOuovxai at d)cjval auxwv,
_R489
Psalms 21:2: 6 6eoc 6 0e6c u.ou TTQOOXEC
Aoyoi TCOV rtagaTixcju.dxwv u.ou.
|UOL
iva xi EyKaxEAinEC u.£ u.aKQdv d n o xfjc crcuxriQiac |aou oi
.T'490
Psalms 32:4: OTL Eu0r|C 6 Aoyoc xou
KUQLOU
Kai 7rdvxa xa Igya auxou iv
TUCFTEI.
R
488 Ps 16:4 speaks about the words of God's lips.
489 Ps 18:4 deals with the heavens and firmament glorifying God and witnessing to men,
490 In Ps 21:2 the accounts of the psalmist's trespasses feature.
275
Appendix I Logos in the LXX
Psalms 32:6: t u A6yc<j TOU
naoa rj 5uva(ug auxcov.
KUQ[OU OL
ougavoi iax£Q£cbQr]oav K«'L TCJ 7iv£upaTL
TOU
axopaxog auxou
Rm
Psalms 40:9: Aoyov TragdvoLiov KaxeSfvxo Kai
EU.OU \AT]
6 KOL|JCU|U£VO<; ouxi ngoaOriaEi xou
avaaiqvai.
1
Psalms 44:2: ££,r|Q£u£.axo r| KaQbia u.ou Aoyov dyaGov Acyaj £yw xd egya pou TOJ |3aoiA£l T] yAtoaad
(aou KdAapog ygappaTEwc 6£uygdcj)ou.
.R492
Psalms 49:17: cru &£ Ej_uoT|aac; 7iai.&£Lav Kai e^epaAeq xouc: Aoyoug jaou eL<; xd 6moa>.
-R 4 9 3
Psalms 50:6: aoi LTOVGJ rjfjagxov Kai xo 7T.ovr)g6v
Aoyoig aou Kai VLKr]OT|<; EV id) KQtv£a6ai o£.
EVCUTUOV
aou £rtoir|aa
OTUOQ
dv SLKctuDBrjc ev xoTg
R
Psalms 54:22: &LE|_iepLa8r|aav and 6gyii<; xou ngoadmou auxou Kai rjyyiaev r\ KaQbia. auxou
i]naAuv8r|aav oi Aoyoi. auxou uneg
E'AOLOV
Kai auxoi eiaLV poAi&Eg.
Psalms 55:5: ev xo> 0EOJ enaiveaco xouc: A6you<;
cj)o|3r|9r|ao|jai. xi novf\0£i u,ot OCXQE.
LIOU
oAqv xf]v r|u.£gav ini xcp OetJ r]Aruaa ou
O
Psalms 55:6: 6Ar|v xf]v f]u.egav xoug Aoyoug u.ou e^&EAuaaovxo Kax i\xov navxEC oi OLaAoyiapoi
auxwv EU; KOKDV.
T
Psalms 55:11: cm TW 8CW aivtato gr||aa cni XOJ KUQLOJ alveaco Aoyov.
R«s
Psalms 58:13: du.agxiav axojaaxoc; auxcov Aoyov XEIAEWV auxcov Kai cruAAr|u.d)9r|xa;aav
UTt£Qr|(J5avLa auxcjv Kai E£, dgdg Kai ^£u6oui; 6iayyEAr]aovxai cruvxEAELai..
EV
xr|
T
491
492
493
494
495
276
Ps 32:6, xtj Aoycp tou Kugiou, speaks about God's powerful creative word.
Ps 44:2 uses word as a word of positive prophecy.
Ps 49:17 provides a textual context of God addressing the sinner.
Ps 54:22 introduces God's smooth and penetrating words.
Ps 5 5:1) contains a Hebraism (reinforcement of the same idea by repetition using different words
conveying the same idea), (Sfjjja and Aoyov functioning on the same level.
Appendix I Logos in the L X X
Psalms 63:6: EKQaxaicooav eauTolc Aoyov
6vJ;£Tai auxoug.
Psalms 64:1: dg xo xfAog ij)aAfjdc
TOJ
TTOVTJQOV
&irryf|oavxo xou
KQU\|>CU
Aaui6 aj&rj l£Q£uaou Kai IECEKIXJA
nayibac; elnav xig
£K TOO Aoyou
xrjg TiaQoiKiag
OX£ £(J£AA0V £K7T0Q£U£Cr9aL.
-R
Psalms 64:4: Aoyoi dvou.iojv u7T£Q£duvd}aGjaav r)Lidg Kai xdc da£J3£iag
T\[ACJV
au iAdar).
T
Psalms 90:3: OXL auxoc Qucrexou fi£ £K rrayi&og 0r]Q£uxdrv Kai and Aoyou xaQaxw&oug.
T
Psalms 102:20: £uAoy£LX£ xov KUQIOV rtdvxfg oi dyyeAot auxou &uvaxoi text". Trocouvxeg xov Aoyov
auxou xou aKOuaai xf]g cj>CL>vf|C xcov Aoycov auxou.
R
Psalms 102:20: euAoyelxe xov KUQLOV 7idvx£g oi dyycAoi auxou ouvaxoi ioxui rtoiouvxEg
auxou xou aKovaai xf\<; (jxjvrjg TCJV \6ycov auxoO.
XOV
Aoyov
R
Psalms 104:8: £u.vr)a8r| d g xov aicova Sia0f|Ki")g auxou Aoyou ou £V£X£iAaxo d g x ^ ^ C y£V£ag.
R
Psalms 104:19: }i£XQi TOU
EA0ELV XOV Aoyov
auxou xo Aoyiov
KUQLOU £TTUQCJO£V
auxov.
-R 4 9 7
Psalms 104:27: £0£xo £v auxoig xoug Aoyouc xcov OT)U.£LCOV auxou Kai xcov XEQdxcov £v yf| Xa|j.
R
Psalms 104:28: ££art£ax£iA£v axoxoc Kai £OK0xao£v Kai rcaQETtiKQavav xoug Aoyouc auxou.
R
Psalms 104:42: OXL eiivrjcrSr] xou Aoyou xou dyiou auxou xou 7TQOC A^Qaajj xov &ouAov auxou.
R
Psalms 105:12: Kai £7iiox£uoav £v xolg Aoyoig auxou Kair|rjav xr\v aiv£aiv auxou.
-R
Psalms 105:24: icai ££ou&£vaxjav yfjv Em9uLir)xr|V OUK EmaxEuoav xu) Aoyco auxou.
R
496 The textual context of Ps 63:6 suggests evil planning.
497 Ps 104:19 concerns Joseph's prophecies about his life and family that were revealed in bis dreams.
Appendix I Logos in the LXX
Psalms 106:20: dTieaxEiAev xov Aoyov auxou Kai Ldaaxo auxoug Kai fQQuaaxo auxouc EK xd>v
Siacj}9oQcI>v auxcov.
R
Psalms 108:3: Kai Aoyoig jaiaouc EKUKAcoadv |i€ Kai s7ToA£|ar]adv \AZ bcogedv.
T
Psalms 111:5: XQT]aT6c CLVT\Q 6 OIKXLQCOV Kai KLXQCOV olKovo|ar|a£i xoug Aoyoug auxou cv KQLCTSI.
.J498
Psalms 118:9: |3# (3r|0 £v xivi KaxooScJaEi 6 V£GJX£Qog xfjv 666v auxou EV x(jj cj) uAdaa£a0at xouc
Aoyoug aou.
R
Psalms 118:16: £v xolg 5iKaui)u.aaiv oov [xz/\Eir\oGj OUK £TtLAr)ao^ai xcov Aoycuv aou.
R
Psalms 118:17: y# yijaaA dvxarcobog xcp oovAu) oov C\)oou.ai. Kai 4>uAd£co xoug Aoyouc aou.
R
Psalms 118:25: o# OEA0 EKoAAr)0r| X(p £&dcj>£i r| ij'UXH M ou C1io*6v jj£ Kaxd xov Aoyov aou.
R
Psalms 118:28: EoiaE,s.v q tyvx*] v.ov dTio dKT|5iag (3e(3aL(jaov fi£ £v xoic Aoyoig aou.
R
Psalms 118:42: Kai d7TOKQL0r|aou.ai xolg dvEiaiCouai [xe Aoyov oxi fjAmaa Eni xouc Aoyoug oov.
.T/499
Psalms 118:42: Kai d7TOKQi6r|ao|aai xoig ovEioiCouai \AZ Aoyov oxi r\Aniocx em xouc Aoyouc oov.
R
Psalms \ 18:43: x a i \xr\ •n£QiEAr}g ix. xou axou.axog \xov Aoyov dAr]9£iag Etog ac^oboa oxi
KQiu.axd aou £7tr|A7uaa.
€7XL
xd
R
Psalms 118:49: C# C,ai u.vr|a9rjxi xov Aoyov aou
TCV OOUACO
aou aj E7ir|Aniadg ui€.
R
Psalms 118:65: 0# xr)0 xQr]OT6xr|xa £7ioir)aag
\AETO.
xou bouAou aou
KUQIE
Kaxd xov Aoyov aou.
R
498 Ps 111:5 deals with the words of a good man, rather than revelation from God.
499 Ps 118:42 contains David's reply to those who reproach him.
278
Appendix I Logos in the LXX
Psalms 118:74: oi 6O|3OUUEVOL
lnf\A7i\.oa,
OE
oi|>ovxat
UE
Kai EutpgavGriaovxai. OXL tig xouc; Aoyoug aou
R
Psalms 118:81: ia# x«(J5 EKAEITTEL nc,
TO
acuTT]gi.6v aou f\
IIJUXH
uou Kai dq, xov Aoyov aou enriAmaa.
R
Psalms 118:89: i|3# Aa(3& c\q xov aiwva
KVQIE
6 Aoyog aou
SLOIUEVEI EV
xcl> ougava).
R
Psalms 118:101: EK 7idoT|<; 6&ou 7i:ovr|Qd<; ZKcbAvaa xoug nobac uou onojc, av (pvAaS,co xoug Aoyoug.
aou
R
Psalms 118:105: ibtt vouv Auxvot; TOIC nooiv uou 6 Aoyoc aou Kai cjxu<; ialc
XQLJ3OL<;
uou.
R
Psalms 118:107: £xart£L.vco9r|v tooq a<j)6&ga
KUQIE
Cfjaov u£ Kaxd xov Aoyov aou.
R
Psalms 118:114: poqSoc: uou Kai avxiArjunxcug uou £i av £ig xov Aoyov aou e7ir)Amaa.
R
Psalms 118:130: r) bT)Aojoic xcuv Aoycuv aou
4>OJTL£L
Kai
OUVETIEL
vrjTuoug.
R
Psalms 118:139:
E£ETTI£,£V U£
6 tfjAoc; xou
OLKOU aou OXL
EnEAdSovxo xcov Aoywv aou oi
EX.9QOL UOU.
R
Psalms 118:147: n:go£CJ)6aaa EV duigia taxi £K£icga£.a eig xoug Aoyouc aou
enr\Amaa.
R
Psalms 118.154: KQLVOV xf|v Kgiaiv uou Kai Auxgcuaai u£ bia xov Aoyov aou Cf\o6v
JJE.
R
Psalms 118:160: dgxn ™ v Aoycuv aou aAr\Qtux Kai £tg xov aicuva rcdvxa xd Kgiuaxa rf\c,
6iKaioaiivi]c aou,
R
Psalms 118:161: Ka# a£v dgxovxEg Kax£6i6j£dv UE bcogedv K.ai drto xwv Aoycuv aou E&EiAiaaev rj
KagSia LIOU.
R
Psalms 129:5: EVEKEV
XOU
vouou aou U7TEu.Ei.vd ae KugiE
UHEUELVEV T) 4>UXT] UOU
£ig xov Aoyov aou.
279
Appendix I Logos in the LXX
-R
Psalms 136:3: OTL EKEI £nT|QCJTT]crav f\^ac. oi aixu.aAa)x£uaavx£C f\\Aaq, Aayoug WOCJV Kai oi
dn:ayay6vx£c; r|jaac ufavov a a a i e f\\jlv EK TCUV UJSCJV LLOJV,
T
Psalms 138:4: 6xi
OUK EOXLV
Aoyoc. ev yAcuacrn
\JLOV.
T
Psalms 140:4: u.rj £KKALVI]<; xf]v Kagbiav (iou sic; Aoyouc; novrjgiag xou TiQOtpaoiCzuQcu. Tzoodpaasic £v
dpaQxiau; ovv dvBoamoic; epyaCouevoLc; dvou.iav Kai ou u.r] cruv&udaco u.exd TCOV EKAEKXOOV auxcov.
T
Psalms 144:13: r\ fiaoiAeia CTOU |3aaiA£ia navxtuv xcbv aitovcov Kair) OEo7iox£ia aou EV 7idor| ysveq
Kai y£v£a TUCTTOC; KUQLOC; £v xolq Aoyou; auxou KHI OCTLOC; EV naoi xou; egyou; auxou.
R
Psalms 147:4: 6 aTcoaxtAAwv TO AoyLov auxou xrj yr\ ELOQ xdxouc ogaueixai 6 Aoyoq auxou,
Psalms 147:7: dTioaxeAel xov Aoyov auxou Kai TT]£,£L avrd
vbaTa.
KVEUCTEL xo
7xv£uu.a auxou Kai yur)oexai
R
Psalms 147:8: dnayyEAAcjv xov Aoyov auxou xcjj IaKcup? &iKatcu|_iaxa Kai KfjLu.axa auxou xcp IagarjA.
R
Psalms 148:8: TIUQ x ^ ^ C c t
XLWV KQUQTOAAOC;
7^veuu.a Kaxaiyi&oc xd 7raiouvxa xov Aoyov auxou.
R
500 Ps 147:4 contains a Hebraism (xo AoyLov auxou and 6 Aoyog auxou), conveying a similar message, and
by repetition reinforcing the statement about God's revelation.
280
Appendix I Logos in the LXX
2.17.1 Psalms graphics
2.18 Proverbs occurrences
Proverbs 1:2: yvuvai
aodpiav Kai TiaiSEiav vaf|crai TE Aoyouc; (J5Qovr|0"£c>jc.
T
Proverbs 1:3: bzEaoQai
TE
aTpocJ)dc; Aoywv vof\aai
TE
6LKaLOcruvi'|v dAr|Qr| Kai
KQL|_IOI
KaxEuQuvEiv.
T
Proverbs 1:6: vorjUEi
TE
7ia£a|3oAf|v KaiCTKOTELVOVAoyov Qr\a£ic;
TE
aodpHjv Kai. aivty|aaxa.
T
Proverbs 1:23: Kai OTCEUSUVOL Eyevovxo gAEyxoi^ ioou TiQ0r|O0|aat u|_uv £^r\c, rcvor\c.
6|aac TOV EJJOV Aoyov.
QT)OLV
bibatco bi
R50
Proverbs 1:24: ETtEi&f] EKOAODV Kai ouxuTH"|KouaaT£ Kai
E^ETELVOV
Aoyoug Kaiou
TCOOOELXETE.
R
Proverbs 4:4: ot EAsyov KaL EoioaoTcov [xt EQEL&ETCJ 6 T](_I£TEQO<; Aoyog at; of]v KaoSiav.
T
Proverbs 4:10: dniouE uis Kai biEai £|aou<; Aoyouc; KaL7iAn8uv9r|crETaL exr] C,(of\c. aov iva aoiyEvcovxai.
noAAai 66oi |3iou.
R
Proverbs 4:20: uie Eprj Qr|0"£L TTQOCTEXE TO!<; bi Efioit; Aoyoic TiagapaAeCTOVoug.
501 Prov 1:23 speaks about Personified Wisdom.
281
Appendix I Logos in the L X X
Proverbs 5:1: vis. £jar| cocbia
7IQ6CT£X£ £MOL<^
^ AoyoLg 7iagd|3aAA£ aov oug.
R
Proverbs 5:7: vuv ouv vie dKoue yiov
KCU [xr\ CIKVQOVC.
noir|OTig epoug Aoyoug,
R
Proverbs 7:1: ui£ qwAaaae Ejaoug Aoyoug xdg &£ £U.dg evxoAdg
Kai LaxucjELc; nAf|v 6e auxou jar] cbo(3ou dAAov.
KQUIJJOV
Tiaod aeauxcp mi x[u,a TOV
KUQLOV
R
Proverbs 7:2: (pvAaE.ov i[iac fvxoAag
KDCL
|3tfoa£ig xoug &£ £u.oug Aoyoug
CJQTTEQ Kogag
6|au.dTGJv.
R
Proverbs 7:5: tva a£ xr|Qr]OT| a n o yuvouKog dAAoxgiag
£(i(3dArjxaL.
KCCL
Trovi"|fjdc edv ae Aoyoig xolg node. x&Qlv
T
Proverbs 12:6: Aoyoi. da£(3cov 56Aiot ax6|ja bt
OQQGJV QUCJEXCU
auxoug.
T
Proverbs 12:25: 4>o|3£gog Aoyog Kag&ictv xagctaaE L dv&goc &LKa[ou dyyeAia bt ayaBi) EuqbgaivEi
auxov.
T
Proverbs 13:5: Aoyov abiKov |_uocl bbccuog do~£[3r]g bt alcrxyvEnai KCti ovx
££EL
na.QQr\aiav.
T
Proverbs 14:15: dvcaxog
TUCFTEUEL
navxl Aoyqj Travougyog
&E EQXEXCU
fig jaexdvoiav.
T
Proverbs 15:1: ogyf] dTioAAucnv KaLq^govljuoug d7roKQLaLg &E ujiomTixoucra d7roo"XQEc|>Ei 6u|uov Aoyog
5E AuTingog £y£iQ£i ogydg.
T
Proverbs 16:13: &£Kxd |3aoiAeI xfiAx] biKaux Aoyoug bt
OQQOVQ
dyaTia.
T
Proverbs 16:21: xoug aoyoug
di<ouo"ovxcu.
KCU ouvExoug
c|)auAoug
KOAOUOIV
oi be yAuKEig £v Aoyw TTAELOVO;
T
Proverbs 16:24: KT]gia u.£Ai/rog Aoyoi KaAoiyAuK:acru.a bt auxcJv iaaig ^uxpg.
T
282
Appendix I Logos in the LXX
Proverbs 17:14: itovoiav
EH&CJCTIV
Aoyoig doxx] oncaioauvrig 7iQor|y£lxai. 5E xr\c. ivbeiac, axdaig
KOL
T
Proverbs 18:4: USCOQ (3a9u Aoyog ev Kao&ia dv&ooc; noxaLiog bi dvarcrj&ua K«L nrryfi Cwr|c:.
T
Proverbs 18:13: og dnoKQivExaL Aoyov TTQLV dKouaaLdcjjQOCTuvri auxtu eaxiv Kai 6v£i&og.
T
Proverbs 19:7: naQ og d&EAcf>6v 7TxaJX°v LUCTEL Kai tbiAiac ^laKQav saxai Evvoia dya8r) xolg ELOOOLV
autf|v £yyL£i avr\Q be qboovrpog EUQT|CTEL auxi]v 6 rroAAd lcaKOTiOLdrv TEAECTLOUQYEI KaKiav og bt
EQESLCEL Aoyoug ov acj0r|CT£xai..
-T
Proverbs 22:12: oi
&E CKJ^SOALIOLKUQIOU
5iaxr|Q0L>CTLv aLa8r|aLV <£>auAiC£L bi Aoyoug nagdvoLiog.
-R
Proverbs 22:17: Aoyocg oo<pcov 7Tapdj3aAA£ oov ovc, Kai «KOU£ ELIOV Aoyov xf]v 6E ar\v icaootav
£7uaTr|a'ov [va yvcijg 6TL KaAoi EICTIV.
T
Proverbs 22:! 7: Aoyoig oo<pcbv 7Taod|3aAA£ oov oug Kai dicouE ELLOV Aoyov xqv bk crf|v KaoSinv
£HiaTr|CTOV Iva yvcpg 6XL KOAOL ELCTIV.
-R
Proverbs 22:21: &iodo~Kco ouv ae dAr|8f] Aoyov Kaiyvwaiv dya6r|v unaKouEiv xou d7ioKQLVEa9ai
Aoyoug aAr\Qs.iac xolg 7TQo(3aAAoLi£voi.g aoi.
R
Proverbs 22:21: 5Lodo"KCJ ouv ae aAr\Qf\ Aoyov Kai yvcoaiv dya0f|v xmaKOUEiv XOU dTTOKQivEaGai
Aoyoug dAr|0£Lag xolg 7iQo|3aAAou.Evoi.g CTOL
T
Proverbs 23:8: nn&E Tirjog a£ eiaaydyr|g auxov Kai <§>ayr\q, xov
auxov Kai AuLiavmai xoug Aoyoug aou xoug KaAoug.
IJJCOLIOV
aou
LIEX auxou
££.£u.£aEt yap
-T
Proverbs 23:9: sig cixa dcfioovog
LIT|OEV
AEyE LirpoxE
LIUKT^QIOT]
xoug auvExoug Aoyoug aou.
-T
Proverbs 23:12: 56g sig naibsiav xfjv Kap&iav aou xd bt <Lxd aou ExoiLiaaov AoyoLg aiaGrjaECog.
-R
Proverbs 23:16: Kai Ev&iaxQLi|)£L Aoyoig xd a d x^iAri ngog xd £u.d
X^LA1! £<*V
og8d cuaiv.
Appendix I Logos in the L X X
O
Proverbs 24:22: s£,aLCj>vTy; ydg x£iaovxaL xovc, aozfizlc. xac, bk XI\XOJQ\JXC, d|ac|>ox£QGJV xic, yvoooExai
Aoyov <buAaacr6|i£vo<; uiog dncoAeiac; EKXOC; EOTCXI 6£x6fi£voc bk £6e£axo auxov |ar)6£v i|>£06oc d n o
yAcoacrqg fiaoiAei AeyioBco Kai ovbkv vp£06oc and yAcoacrrjg auxov ov \xr\ e£.£A9r] pdxaLQa yAcooaa
(3aaiA£coc; icaiou crccQKLvr) 6<; b dv n<XQ(x&oQr\ cruvxQL|3r|cr£xai eav yao 6£uv0r| 6 Oupot; auxoO OTJV
VEUQOIC; dv0rjamoix; dvaAiOKEi Kai oaxd dv0odmcov Kaxaxotjya Kai auyKaici GJCTTXEQ cbA6£ COCTTE
d(3Qcoxa rlvai vcoaaou; dfxcbv.
R
Proverbs 24:26: x?&^^ °£ cbiAr|0"ouo"LV dnoKQiv6[j.£va Aoyouc; dyaSouc;.
T
Proverbs 30:1: xouc £(aoug Aoyouc; uii cf>o(3r|0r|xi Kai 6££du.£voc; auxouc; pexavon xd6£ A£y£L 6 dvr]Q
XOLC 7UCTX£UOUOiV 0£GJ Kai 7iauofiai.
R
Proverbs 30:5: udvxfc; Aoyoi GfoO 7T£7iuQCL)}a£voi vnzQCXOTi'i^ei bk auxoc; xcov £i)Aa(3ou[a£vcov auxov.
R
Proverbs 30:6: pr] 7TQoa0rjc: xok; Aoyou; auxou iva jar] cAiy^x] ue Kai u)£u6r]c; y£vr].
R
Proverbs 30:8: jadxaiov Aoyov Kai. v[>£u6fj (aaKpdv [xov TToirjaov
ovvxa£ov 6f faoi xd 6£ovxa Kai xd auxdpKr).
TTAOUXOV
bk Kai Tuviav jit] fioi 6(pg
O502
Proverbs 30:33: a^eAye ydAa Kai laxai. (3OUXUQOV £av bk
be £^£AKr]<; Aoyouc; E^EAeucrovxai KQiaeic Kai \idxau
£KTIL£^<;
[auKxfJQag £££Aeu<jexai al\xa i d v
T
Proverbs 31:1: oi £(aoi AoyoL £LQi")vxai vnd 0£oO paaiAfCoc; XQilM^ 1 1 ^ 0 ? 6 V £nai6£uo£v r] jar]xr]Q
auxoO.
.R503
Proverbs 31:8: dvoryc aov ox6\ia Aoycj 0eou Kai KQLV£ 7rdvxac; uynoc.
R
Proverbs 32:2: 56£a 0£oO KQI)TIX£I Aoyov 664a bk |3aaiA£CJc; xiu.d Tipdy^axa.
R
Proverbs 32:11: ^f|Aov xQuawv £v 6Q(IIOTCOJ aaQ6iou ouxcoc; Ei7i£iv Aoyov.
502 Prov 30:8 might also be interpreted as idle talk to other men in God's sight.
503 In Prov 30:8 Aoyoi is used in a profound oracular context. Not only are these words £ifjx)vxai uno
but they are said to be the oracular answer uttered by a king, |3aaiA£ox; XQr)]aaxia}46c.
284
0EOU,
Appendix I Logos in the LXX
T
Proverbs 32:12:
ELC; EVOOXLOV XQUCTOUV
cdgbiov
TCOAUTEAEC 5EOEXCU Aoyog
ao<t>6g
E'K; EUT|KOOV OUC.
T
Proverbs 32:27: £a0L£iv JJEAI rtoAu ou KOAOV XLiidv bi x<?r] Aoyouc Ev56£,oug.
-T
Proverbs
33:6:EK XCJV
tavxov noScbv ovsiboc.
TUEXCU
6 dnoaxEiAac
SL
dyyMou dcjjoovog Aoyov.
R
Proverbs 33:18: COOTCEQ OI ICO|IEVOI noopdAAouo'Lv Aoyouc sig dvOgajTioug 6 6e anavn)oac,
TIOCJXOC TJTTOoicEAiCTSriCTETat.
TO;
Aoyco
T
Proverbs 33:18: cbontg oi ICOLJEVOL TirjopdAAauoLV Aoyouc
rtpcoxog 0nooi<£ALa8r|a£TaL.
ELC
dv6p>moug 6 bk dTravxiqaag
TOJ
Aoycj
-T
Proverbs 33:22: AoyOL KfQKCJTtajv (iaAaKOL OUTOL &£ xunxoucnv Eig xaiiLELa aTiAdyxvcov,
-T
Proverbs 34:11: croc^oc yivou U'LE Iva Eu^QaivrjiaL [iov r) Kao&La Kai dTtocrrQerjJov dn:6 CTOU
£7iov£L6[aToug Aoyouc.
-T
Proverbs 36:12: paaiAEwg unaKOuovxog Aoyov d&LKOv rcdvxEC oiim auxov TiaQdvo|aoL.
-T
Proverbs 36:19: AoyOLC ou nai&euSrjaexai oi.K£xr|C aicAqrjog Eavydo icai vorjor) dAA oux
u7raK0ua£xaL.
T
Proverbs 36:20: £av I5r|g dv&ga xaxuv ev AoyoLC yivcjcrKE OXL EAniba EXEX [aaAAov dr|>Qcuv auxou.
-T
285
Appendix I Logos in the LXX
2.18.1 Proverbs graphics
Logos in Proverbs
D God: revelation
B Man: prayer
□
Man: talk
Prov
2.19 Ecclesiastes occurrences
Ecclesiastes 1:8: navztq oi AoyoL lyxonoL ou hvvr\utxai dvn,Q TOU AOAELV Kai OUK £|_mAnicrQr}o'ExaL
QQav Kai ov rtAr|QG}6r|o*£xaL oug anb aKQoaozioc.
6§QOA\J.6C, TOU
T
Ecclesiastes 5:1: fj.f]CT7TEU5Eini axouaxi oov Kai Kagbia oov uJ] xaxuvdxoj
TOU
E^EvsyKai Aoyov
ngoocbnov TOU 8EOU OXL 6 9EOC; EV TGJ ougavtjj Kai ov ini xf\c, yi\q ini TOUTCU ioxtooav
oi
TTQO
\6yoiaov
oAtyoL
O
Ecclesiastes 5:1: u.f] CHECSE ini axojjaxi oou Kai. Kag&ia aou |_if| Taxuvdxoj TOU £<;£V£yKai Aoyov 7xgo
Tigoaumou TOU 0£ou OTL 6 8e6c £v TOJ ougavcjj Kai cnj ini xr\<; yfjg ini TOUTCU Eaxcoaav oi Aoyoi crou
oAiyoi.
O
Ecclesiastes 5:2: oxi nagayivETai
Aoywv.
EVUTTVLOV £V
nAq9£L n£gL07iaau.ou Kai c[)ajvr) acjjgovoc;
EV
nArjGEL
-T
Ecclesiastes 5:6:
OTL EV
TrAqOeL EVUTTVLCUV Kai jjaTaLOxr]T£c; Kai AoyoL TTOAAOL OTL CFUV XOV 6E6V cf)0[3ou.
-T
Ecclesiastes 6:11: OTL sioiv AoyoL noAAoi 7tAr|9uvovT£<; (_LaTai6xT]xa xi TTEpLtradv xcu dvOgamtj.
-T
286
Appendix I Logos in the L X X
Ecclesiastes 7:8: dya0r) eaxcttr) Aoycuv UTTEQ dpj<r]v auxou dya06v \ACIKQ6QV\JLOC. VTIEQ v\\>r\A6v
7T.V£ULiaXl.
T
Ecclesiastes 7:21: Km ye £tc Tidvxac xouc Aoyouc ouc AaArjaouaiv \xr\ 0rjc Kagbiav aou OTTOK \if\
dKouarjc xou 6OUAOU aou Kaxaocj^evou oe.
T
Ecclesiastes 8:2: axoLia |3aaiA£tuc <j>uAa£ov Kai Tieoi Aoyou OQKOU 0£ou u.r] onovba.or\<;.
O504
Ecclesiastes 8:3: and TIQOOGJTIOV auxou 7IOQ£UOT] u.r) axrjc £v Aoycu noviiQa) oxi rcdv 6 £av 0£Ar)ar]
ncnx\azi.
T
Ecclesiastes 9:16: Kai £i7ia eyco dyaBr] aoc{)ia UTTXQ 6uvau.iv Kaiaodpia xoO Treviycoc £<E,ouS£vcuu£vr]
Kai Aoyoi auxou OUK £LOLV dKououfvoi.
T
Ecclesiastes 9:17: AoyoL aocfxjv ev d v a n a u a e i aKOuovxai VTIZQ Koauyrjv e^ouaiaCovxurv £v
dcj)Qoauvatg.
T
Ecclesiastes 10:12: Aoyoi axou.axoc aod5ou x^o^C Kat X£LAT1 dd)QOvoc Kaxa7iovxiouaiv auxov,
T
Ecclesiastes 10:13: dgxn Aoycjv axoLiaxoc auxou dcbQoaovr| icai Eoxdxi") axoLiaxoc auxou 7i£Qic|>£Q£ia
7iovr]Qa.
T
Ecclesiastes 10:14: Kai 6 d(j>Qcov 7rAr|0uvEL Aoyouc OUK eyvco 6 dv0QCd7ioc xt,x6yevoLj£vov Kaixixo
£a6p.£vov omaco auxou xig dvayyeAei auxcu.
T
Ecclesiastes 10:20: Kaiy£ EV auv£i&r|0£i aou |3aaiAea u.f| Kaxaodor) Kai ev xaLiieioic KOLXCOVCOV aou
u.r| KaxagdoT) rcAouaiov oxi 7t£X£ivov xou oupavou dTioiaa auv xf]v dpcuvrjv Kai 6 £x<uv xdc
7TX£ouya<; a7iayy£A£l Aoyov.
T
Ecclesiastes 12:10:7ioAAd e'C,r\vr\G£v 'EKKAnaLaaxfjc xou £UQ£LV Aoyouc 0£Ar)u.axoc Kai y£yQau.Li£vov
dAr)0£iac.
£U0UXT]XOC Aoyouc
T505
504 Eccl 8:2 has the context of oath before God.
505 Eccl 12:10 emphasizes acceptability to the will that pursues knowledge and truth.
Appendix I Logos in the LXX
Ecclesiastes 12:10: rroAAct ££r|TT]a£v 'EiocAr|aLaaTf]g
eueOrriTOt; A6you<; ctAi\Qziac.
TOU £UQ£~IV Aoyouc;
6eAr]|jaTO<; KaLyEyQawievav
.T506
Ecclesiastes 12:11: Aoyoi. aodwv coc. TO (3ouK£VToa KCU CJC, nAoi TT£(J)UTEUU.£VOL OI naga.
avvay\xdxcov ib6Qr\aav £K TTOIU.EVO<; ivbc, Kal TZZQIOOOV e£ auTcov.
TCJV
T
Ecclesiastes 12:13: TtAoc; Aoyou
OTL TOUTO Tide, 6 dv8rxurcoc
TO
rtdv ciKOUETai TOV
9EOV
cbopou
KCXITOCEVTOAOK;
auxou (pvAauaz
T"507
2.19.1 Ecclesiastes graphics
2.20 Song of Songs occurrences
Song of Songs 5:6: r|voi£a £ycb TCJ d&eAcJH&d} u.ou do£Acj)i&6<; |uou TiaQfjAGsv \ty\rxf\ u.ou ££f|A8£v £v
Aoycj auTOu e£r)Tr|0"a auTov Kal oux £UQOV auTOv EKoAeaa auxov seal oux unr]KOua£v |JOU.
R/T*»
506 Eccl 12:10 shares a general concept of words of truth.
507 Eccl 12:13 contains human encouragement to listen to God's revelation (commandments).
508 Depending on the interpretation of the genie Song 5:6 is revelation or mere talk. If Song of Songs is read
traditionally as a parable, the companion is the personification of God's love. Alternatively, as a lovestory,
the companion is just a human lover and his words mere horizontal communication.
288
Appendix I Logos in the LXX
2.20.1 Song of Songs graphics
Logos in Song of Songs
1
1'
F^
...
0,8
0,6
0,4
Tm
sGod: revelation
■
B Man: prayer
D Man: talk
0,2
n
u
Song
2.21 Isaiah occurrences
Isaiah 1:10: aKOvuaiz Aoyov
KUOLOU
agxovTsc. £ooa|_iojv
7TQOO"£X£1:£
vofaov 0£ou Aabc, r o p o g o a c
R
Isaiah 2:1:6 Aoyog 6 YEVOLJEVOC; naga
leQovoaAr]^i.
KVQ'IOV TXQOC,
HcraLav ulov
A^XCJC. TIEQI Ti]c,
lovbaiac, Kai TIEQI
R
Isaiah 2:3: Kal noQZvoovxai £.Qvr\ noAAct Kal iQovoiv BEUTE Kai dva|3<jjjj£v ELC; TO OQOQ KUOLOU Kal £i<;
tov OIKOV TOU 8EOU laKtj|3 ical dvayyeAEl r]Lilv zr\v 6&6v auTOu Kal noQ£ua6L_L£8a EV aim) EK ydo
Libjv tE,s\£.vaexai vopoc Kai A6yo<; KUQLOU it l£QouaaAq|a.
-R
Isaiah 8:10: Kal fjv av |3ouA£6oT|a9£ [3ouAf|v bintoxEoacjEL
£|a|j£Lvr) ujatv
OTL (JE0 rjjawv
Kugioc; 6
KUQLOC;
Kai Aoyov 6v eav AaAfjcnyrE ou yii]
8EO<;.
Isaiah 10:22: Kal lav yEviycai 6 Aaog IaQanA cog r) CX\JL\JOQ TTJC; 8aAauor\<; TO KaTaAEL^j^a auTtov
aco8r|CT£Tat. Aoyov y«Q OXIVTEAWV Kai CTUVTEJLVCUV EV &LKaLoouvr|.
-R
Isaiah 10:23: OTL Aoyov onvT£Tu.r||_i£vov 7TOL.r|cr£i 6 8E6C; EV TT\ olKou^Evr] 6Arj.
R
509 Isaiah 8:10 refers to the word of the Gentiles.
289
Appendix I Logos in the LXX
Isaiah 11:4: dAAd KQLVEL xaTiavcp KCjiaLV Kai EAEY^EI xovc. xanavovc, xv\q, yr)c. Kai naxd^Ei yfjv
Aoyaj xou OT6\A<XTO<; auxou Kai EV 7iv£i>u.aTi bid X^LAECJV dveAei dcrej3f|.
TW
R
Isaiah 28:14: 6iA xouxo dKOuaaxE Aoyov
xou £v l£QOuaaAi][a.
KUQLOO
avbgzc,
X£8ALU.U.EVOL
Kai agxovx£<; xou Aaou xouxou
R
Isaiah 28:23: ivcoxiLzaQz Kai aKOu£X£
XT\Q
tpcjvx)c. u.ou ngoa£X£T£ Kai
CXKOVEXE TOUC
A6you<; jaou.
R310
Isaiah 29:4: Kai xaK£ivcj8f|aovTai oi Aoyoi aou dc; XTJV yf|v Kai clq xfjv yf|v oi Aoyoi aou Buaovxat
Kai eaxai a><; oi (j)OJvouvxe<; EK xrjg yf|<; r\ cbcovf] aou Kai TIQOC, XO e&acboc; f] cbtovfj aou da9evfjaEL
X511
Isaiah 29:4: Kai xaTmvajSfjaovxai oi AoyOL aou £i<; xf]v yfjv Kai E'LC xf]v yfjv oi Aoyoi aou 5uaovxai
Kai Eaxai GJC, oi CJXOVOUVT£<; EK xf|<; yr\c, r\ (bcovfj aou Kai TIQOC. XO ibadpoi; f] cpwvr| aou daGcvrjaei.
T
Isaiah 29:11: Kai Eaovxai uu.iv ndvxa xd gfjiaaxa xauxa wg oi Aoyoi xou SiBAiou xou Eac^gayiafievou
xouxou 6 edv &(L>aiv auxo dvSgdmw £7uaxau.Evcj ygdu.taaxa AEYOVXEC; dvdyvcoG L xauxa Kai EQEI OU
&uvau.ai dvayvdjvai £a(J5gdyLaxcuydg.
R
Isaiah 29:18: Kai dKOuaovxai EV ifj i]u.£Qa EKEivr] Kaxfjoi Aoyouc SiBAiou Kaioi
xr\ ojaixArj 6<£>9aALioi TUCJJAGJV (3A£i[)ovxaL.
EV
xcuCTKOXEIKai oi EV
.R512
Isaiah 29:21: Kai oi TTOLOUVTEC d(j.agx£lv dvSgumoug £v Aoyco ndvxac; &£ xoug eAEyxovxag
ng6cnco|au.a Gfjaouaiv Kai £7iAayiaaav EV abluent oiKaiov.
EV
TxuAau;
T
Isaiah 30:12: 6id xouxo ouxwc A£y£i KUQIOC; 6 dyio<; xou logarjA OXL f|7t£i8f|aax£ xoig A6yoi<;
Kai fiAyiLaaxE ETIL \JJEU6EI Kai OXL Eyoyyuaac Kai TIETTOLSCUC; EyEvou ETI'L xcjj Aoycp xouxax
XOUTOLC;
R
Isaiah 30:12: 6id xouxo OVXLOC. AeyeL Kugioq 6 dyioq xou Iagar]A OXL f]n£i8f]aax£ xou; Aoyoig xouxoic;
Kai fjAmaaxE £ni I|!£U&EL Kai cm Eyoyyuaat; Kai nenoiQtbc, ey£vou kni XCJ Aoycjjt xouxco.
R513
Isaiah 30:21: Kai xd cixd aou aKouaovxai xouc; A6you<; xwv omaco as 7rAavr]advTtov oi A£yovx£<;
auxx] f] 666<; rtog£u8cL>|j£v EV auxfj CITE 0£t;Ld EIXE dgiaxEgd.
510 Isaiah 28:23 contains words that are spoken on behalf of God,
511 Isaiah 29:4 deals with words of the inhabitants of the city that faces God's judgement,
512 Isaiah 29:18 emphasizes God's revelation that would be transmitted in writing,
513 Isa 30:12 refers to God's command,
290
Appendix I Logos in the L X X
_"f514
Isaiah 31:2: Kai auxog oocj)6g rtyev in amove; KaKd Kai 6 Aoyog auxou ou (ar) d0£xr|0ri Kai
£7T.avaoxf|a£xai £TX oiKOug dvOoamcov TTOVTIQCUV Kai em xf]v Mrrioa auxcov xr]v \iaTaiav.
R
Isaiah 32:2: Kai eaxai 6 dvOocorcog KQUTTXCOV xoug Aoyoug auxou Kai KQu(3r)a£xat cog a§ uSaxog
4>£QOU.£VOU Kai 4>avr|oexai £v Eicov cjg 7ioxa|aog (j>£QO[a£vog £v&o£og £v yfj &u|jcdOT].
T
Isaiah 32:7: T] ydo. j3ouAr] xcuv 7covr)Qd)v d v o p a (3ouA£uo£TaL Kaxacj)0£iQaL xaTiavoug £v Aoyoig
doiKGic Kai 6uxcnc£6daai Aoyoug xanewcov iv KQtaet.
T
Isaiah 32:7: rj ydo |3ouAi] xcov TTOVTIQCOV d v o p a pouAfuoexai Kaxa^Gsloai xaTmvoug ev Aoyoig
d&iKOig Kai biaaKzbaoai Aoyoug xarmvcov £v KQiaei.
T
Isaiah 32:9: yuvaiK£g HAouoiai dvdaxr)X£ icai aKouoaxf tf|g §covf\(; u.ou ©uyaxeoeg EV eAmfri
dKOuaax£ xoug Aoyoug [iov.
R
Isaiah 36:5: \ir\ £V (3ouAf| rj Aoyoig
X £ 1 ^EWV
7iaodxa£ig yiv£xai Kai vuv
ETUXIVI
7iE7Toi0ag OXL
&Ti£i9etg jjoi.
T
Isaiah 36:12: Kai £LTI£V Pai|>aKr|g 7iDog auxoug pr) noog xov KUQIOV ujacov r| ngog uu.dg dTt£axaAK£V
|ae 6 KUQLog \iov AaAfjaai xoug Aoyoug xouxoug ouxi Txoog xoug dv0ocu7ioug xoug Ka0rju.£voug eni
XOJ x£ix£« tva cfjdycuoiv KO7IQOV Kai 7ii&x7LV OUQOV fa£0 v[xcbv a\ia.
T
Isaiah 36:13: Kai ioxr] Pai[>aK?"]g Kai eponoev <J>cuvr| pfydAr] Iou&aiaxi Kai
Aoyoug xou paoiAecog xou [aeydAou |3aaiA£a;g Aaouoicuv.
£ITT£V
dKOuaaxe xoug
T
Isaiab 36:14: xd&£ Aey£i 6 fkxoiAsug \xr\ dnaxdxco u^dg EC£Kiag Aoyoig oi ou &uvr)oovxai QuaaoOai
ujadg.
T
Isaiah 36:21: Kai faiamnaav Kai ou&eig aTi£KQL0r) amio Aoyov 5id xo 7TQoaxdc;ai xov (3aaiAea
\xx\biva a7ioKQi0f)vai.
T
514 Isa 30:21 refers to calls to idolatry.
291
Appendix I Logos in the L X X
Isaiah 36:22: Kai eiof|A0£v EAiaKLfa 6 xou X£AKLOU 6 ohcov6(aog Kai Lo(ovag 6 yQa|a|aax£ug xfjg
&uvd|i£tog Kai Icoax 6 TOU Aoaty 6 u7ioLivr|LiaxoyQdcj)og rrpog EC^Ktav Eaxio"|a£voL xoug xtxcjvag Kai
anryfyziAav auxqj xoug Aoyoug P<X\\>(XKOV.
T
Isaiah 37:4: daaKouaaL Kupiog 6 0£og aou xoug Aoyoug Pa^aKou oug d7i£ax£LA£v |3aaiA£ug
AaauQicov 6v£L&i(,£iv 0£ov CcLrvxa Kai 6V£I6LC£LV Aoyoug oug r]KouaEV KUQLog 6 0£og aou Kai
5£ll6lidTl TIQOg KUQLOV XOV 0£OV aOU 7XEQI XO)V KaxaA£A£l|a(a£VCOV XOUXCOV.
T
Isaiah 37:4: daaKOuaai KUQiog 6 0£oc aou xoug Aoyoug PaipaKou oug a7T£ax£LA£v (3aaLA£ug
AaauQicov 6v£i6iC£iv 0£OV C,ojvja Kai OVEI&ICEIV Aoyoug oug r)Koua£v Kuoiog 6 0 E 6 C aou Kai
5£n0r|OT| 7iQog KUQIOV XOV 0£ov aou 7T£QI XCUV KaxaAEAELLijaEvcov XOUXGJV.
T
Isaiah 37:6: Kai ELVTEV auxoig H a a i a c ouxcog £Q£lx£ KQog xov KUQIOV Ufacov xri&£ A£y£i KUQiog \xr\
cf)Oj3r|6fig dTio XCJV Aoycov cov fJKOuaag oug wv£i6iadv (a£ oi 7iQ£a|3£ig (3aaLA£cog AOOUQLOJV.
T
Isaiah 37:17: fiadKouaov
KUQIE
£ia(3A£v|'Ov KUQIE i<ai i&£ xoug Aoyoug oug d7T£ax£iA£v LfvvaxHQifa
6V£L6LC£IV 0£OV Ctuvxa.
T
Isaiah 37:22: ouxog 6 Aoyog 6v MdArjaev TTEQ! auxou 6 0£og l(pavAiuev a£ Kai £jauKxr|QLa£v a£
7iaQ0£vog 0uydxr|Q £icov erci aoi K£cj?aAr]v £Kivr)a£v 0uydxr)Q l£QouaaAr](a.
R
Isaiah 38:4: Kai £y£V£xo Aoyog
KUQLOU TIQOC;
HaaLav Aoycov.
R
Isaiah 39:5: Kai £L7i£v auxqj H a a i a g dKouaov xov Aoyov
KUQLOU
aa(3aco0.
R
Isaiah 39:8: Kai £L7T£v EC£Kiag TiQog H a a i a v dya06g 6 Aoyog
£iQr|vr| Kai &iKaioauvr| £v xalg r]|a£QaLg (aou.
KUQLOU 6V
MdAncrEv y£v£a0aj br\
R
Isaiah 41:26: xig ydQ dvayy£A£l xd ££ dgx^g Lva yvtOLirv Kai xd £[i7iQoa0£v Kai
£axiv OUK £axiv 6 7XpoA£ycov OU6E 6 aKOuarv ULKOV xoug Aoyoug.
EQOULIEV OXL dAr]0fi
T
Isaiah 45:23: Kax £|aauxou 6|avixo rj u.ryv £^£A£ua£xai EK XOU OI6\MXT6C; (aou &LKaLoauvr| oi Aoyoi (aou
OUK d7ToaxQacJ)r|aovxai OXL eiaoi Kd(aijj£L Tidv yovu Kai ££o}aoAoyr|a£xaL Tidaa yAcuaaa xd) 0£cp.
R
292
Appendix I Logos in the LXX
Isaiah 50:4:
KUQIOC
bibcoaiv
U.OL
yAwcraav naibtiac. xou yvcuvat
EV
Kaipdj r]viKa bel zinzlv Aoyov
E0T"]KEV LiOL UQCOl KQOa£0r]K£V U.OL djXlOV CtKOUEtV.
R
Isaiah 51:16: dv\ooj TOVQ Aoyoog u.ou Eig xo axo^a aou Kai UTTO XX]V aKidv xfjc X^LQOC U.OU oKETrdaw
as EV r) £OTT)oa xov oupavov KaL £0£u.£Ai6jaa if]v yrjv Kai EQEL LLCJV Aaog u.ou £i ov.
R
Isaiah 58:13: £dv dTroaxQE^T}? xov Tioba cou arco TCJV aa(3|3dxcov xou |aq
xi] x]u.£pa xrj dyia Kai KOAECTELC; xd a d p p a x a xpucj^Epd dyia TW 8EOJ aou
Epyw ou&£ AaAr)a£ic, Aoyov EV OQyf| EK xou uTO^xaxoc. aou.
i d 0£Arju.axd aou ev
OUK dgglg xov Tio&a aou in
TXOLEIV
T
Isaiah 59:13: i!)aE(3T]oau.£v Kai. ei|j£uadu.E0a KaLd7i£axr]|j£v and OTUOSEV xou 0£ou 7]U.CJV
£AaArjaau.£v dcuKa Kai ;i]7iEi9r|aau.Ev EKUO|IEV Kai eu.£AExr|aau.£v d n o Kapblac; I][JWV Aoyoug
d&lKOUC
T
Isaiah 66:2: ndvxa yap xauxa £nou]a£V f\ x£{Q yiOV KOtL £axiv £^d ndvxa xauxa A£y£i KUQLOC; Kai em
xiva £mpA£i|)cj dAA r| em XOV xanELVOv KaL liauxLOv Kai xoEjaovxa xoug Aoyoucj (aou.
R
Isaiah 66:5: dKouaaxs xo Qrjiia KUQLOU OL XQEU.OVXE<; XOV Aoyov auxou emaxs dbtAcjJoi rjpcuv xolg
(aiaoucHV r|Lidc; KaL |35£AuaaoLi£voi.c; 'iva xo 6vou,a KUOLOU 5o£aa8r| Kai 6<£>8f| £v xf) £u<|>QOOi3vr|
auxcov icdKEivoi aiaxuv9r)aovxai,
R
2.21.1 Isaiah graphics
293
Appendix I Logos in the LXX
2.22 Jeremiah occurrences
Jeremiah 1:2: 6c; EyEvr|9r| Aoyog TOO 8eou ngoc. auxov EV Talc. r\[xiQaic Icocaa uLod ALawg (3acriA£cug
louSa Ixoug xQicrKaL&EKdxou EV TT\ paaiAeia auxou.
R
Jeremiah 1:4: Kai EyevExo Aoyog
KUQLOU
ngoc
U.E Aeycov.
R
Jeremiah 1:9: Kai E^ETELVEV KUQIOC; Tqv XELQ" ftuxou TTQOC; LIE Kai r ^ a x o
KUQiog TIQOC, LIE i&ou bibojKa rove, Aoyouc u.ou sic; TO crrau.a crou.
TOU
ax6|Lax6g
JJ.OU
Kai emev
R
Jeremiah 1:11: Kai iyivtxo
KaQutvr|v.
Aoyog
KUQLOU TIQOC; LIE Aeycov TL
cru ogdg Icge^La Kai zina paKTnQLav
R
Jeremiah 1:12: K«L ELTXEV KUQLog rtQog
TOU TtOLqaai auxoug.
LIE KaAajg
sajQaKag
5IOTL
EyQriyopa eyco ETUTOug Aoyoug |_iou
-R
Jeremiah 1:13: Kai eyevExo Aoyog KUQLOU riQog u.£ EK OEUTEQOU Asycuv xi cru OQdg Kai Etna AE^iyra
unoKaLopEVOv KaL TO 7TQ6CTCUTTOV auxou and TTQOOCOTTOU poQQd.
-R
Jeremiah 2:4: dKOuoaxE Aoyov
KUQLOU OLKOC,
IaKWp KaL naoa natQia
OLKOU
IrjQarjA,
-R
Jeremiah 2:31: dKOuoaxE Aoyov KUQLOU xd&£ AeytL KUQLog [xr) EQnu.og EyEv6(anv xco IaganA t\ yf|
K£X£rJO"tuu.Evr| bia TL ETTIEV 6 Aaog iaou ou KUQLEu0na6u.£8a KaL oux rj£,ou.Ev rtQogCTEETL.
-R
Jeremiah 3:12: TTOQEUOU K«L dvdyvaj9L TOUC Aoyoug xouxoug riQOC poQQdv KaL £Q£Tg EnLaxQar^nTL
TTQog LJE T] KaTOLKta TOU IaQanA A£y£L KUQLog Km ou aTnQLW TO TTQOoamov u.ou £<|) uu.dg OTL EA£r|(acuv
eyco £L(JL AEysL KUQLog Kai ou u.nvicj ULilv sLg TOV aicuva.
-R
Jeremiah 5:13: oi 7TQ0C^r)TaL T]LIWV rjaav sig dv£j_iov Kai Aoyog
EOTaLauToIg.
KUQLOU OUX
UTir|QX£v £ v ctuxolg ouTtog
-R
Jeremiah 5:14: 6id TOUTO xabe Asysi Kugiog rravTOKQaTCOQ dv9 cbv EAaArpaTe TO Qi]u.a TOUTO i&ou
Eyco &£&GJKa xoug Aoyoug u,ou eLg TO orojaa oou TTUQ Kai xov Aaov TOUTOV £uAa KaL KaxacbdyEtaL
auxoug.
-R
294
Appendix I Logos in the LXX
Jeremiah 6:19: «KOU£ yq i6ou eyd) £7rdyco erti TOV Aaov TOUTOV vcaKa
oTt TCJV Aoycov u.ou ov nQoaeaxov Kai TOV VOJIOV \JLOV andjoavxo.
TOV KCXQTIOV a7toaxQOCJ>fig
auxcjv
R
Jeremiah 7:2: dKO uaax£ Aoyov
KUQIOU
naaa r\ Ioudaia.
R
Jeremiah 7:4: far] 7i£7ioi0aT£ £({) EauTOig em Aoyoig
A£yovT£C vaog KUQIOU vaog KUQIOU ECPUV.
IJJEU&ECHV
oxi TO rcapdrcav
OUK
cixbEAqaouaiv uu.dg
T
Jeremiah 7:8: £i &£ uu.£ig nenoiQaxE ini Aoyoig u)£UOEOiv 60£v OUK tJcp£Ar|0r]cr£C70£.
T
Jeremiah 7:27: Kai EQelg ainoig TOV Aoyov TOOTOV TOUTO TO E0vog 6 OUK f]Koucr£v xf|C cjxovf|g
OU5E ibi^axo naibz'iav ^ M I T I E V r\ moric. £K OTO\XCXXOC; auTcbv.
KUQIOU
R
Jeremiah 8:9: r|o"xuv0r)oav oxxpoi Kai £7rror)0r)crav Kai. EdAcoaav
d7i£5oKLLaaaav crocj>ta Tig EOTIV EV auTOIg.
OTL TOV
Aoyov
KUQLOU
R
Jeremiah 9:11: TIC 6 dv0Qamog 6 ouveTog Kai CTUVETOJ TOUTO Kai to Aoyog axo\iaxoc. KUQIOU nQog
auTOv dvayy£iAdxco ULoiv E'VEKEV xivog dTicoAExo r\ yq dvr|cj)0r) cbg EQnLAog naga TO [xr\ &io&£U£cx0ai
avxr\v.
.R515
Jeremiah 9:19: dKOuaaT£ 5r| yuvaiKeg Aoyov 0EOU Kai &££,da0co xd cI)Ta ULicov Aoyouc OTOLaaTog
auTOU Kai oibdEaxe Tag 9uyax£Qag uu.tbv OIKTOV Kaiyuvr) xrrv TiAnaiov auxf|g GQf]vov.
R
Jeremiah 9:19: dKOucraT£ 6rj yuvabxEg Aoyov 0EOU Kal SE^daOco xd coxa uu.cov Aoyoug OTOLiaTog
auTOU Kai &i&d£aT£ Tag 0uyaT£Qag U/JCUV OIKTOV Kai yuvr) xfjv TTArjaiov auxrjg 0Qrjvov.
R
Jeremiah 10:1: dKoucraxE
TOV
Aoyov
KUQLOU 6V
eAdAnaev i(p ujidg
OIKOC
IaganA.
R
Jeremiah 11:1:6 Aoyog 6 y£v6[a£vog naga
KUQLOU
TiQog IeQ£|aLav AEVCJV.
R
Jeremiah 11:2: dKOuaaxe xoug Aoyoug xrjg &ia0r|Kr]g xauxqg Kai AaArjcrag TtQog dv6Qag Iou6a Kai
7TQog xoug KaTOLKoOvxag l£QouaaAr|Lj..
515 Jer 9:11 emphasizes the direct link between prophecy and God. God uses the prophet to make the words
from his mouth available to men.
295
Appendix I Logos in the LXX
R
Jeremiah 11:3: Kai IQEIQ TZQQC, auxouc idSc Aiyei Kugioc 6
OUK aKouCTExat TUV Aoycov Tf|C 6ia9r|Kr|c xauxqc.
8EOC
Iogar]A Enntaxdoaxoc 6 dvSgwrtoc 6c
-R
Jeremiah 11:6: Kai ELTIEV KUQLOC ngoc u.£ dvdyvcjGi xouc Aoyovc. xouxouc EV TIOAEOLV Iou&a Kai
E^WSEV l£QOuaaAr|p Aeycuv aKouaaxE xouc Aoyouc xqc &La6f)KTyc xauxrjc Kai noir\aait auxouc.
-R
Jeremiah 11:6: Kai EITTEV KUQLOC TIQOC, (JE dvdyvwBi xouc Aoyouc xouxouc EV rtoAeaiv Iou&a Kai
£(E.CJ8£V l£QouaaAr||a Asyaiv aKouaaxE xouc Aoyouc xfjg &La8rJKn,c xauxqc Kai noir\oatz auxoug.
R
Jeremiah 11:10: Ett£crxgd(})r]0"av Eni xdc d&iKiac xcirv Tiaxegcov auxcov xcjv TTQOXEQOV at OUK f]0£Aov
EiaaKOuaai xwv Aoycov pou Kai i6ou auxoi paoitouaiv OTUCTCJ SECOV dAAoxgitov xou OOUAEUEIV
auxoic icai biEOKEoaaav OIKOC Io~oar|A Kai OIKOC Iou&a xr|v &La8r)Kr|V u.ou f|v 5I£8EJU)"|V Tigoc xouc
naiSQac. auxcjv.
-R
Jeremiah 13:2: icai EKxn,o"du.r|v xo 7TEgiC<JJU.a Kaxd xov Aoyov
KUQUDU
Kai 7t£Qi£9r)Ka Trsgi xrjv 6a0uv
LiOU.
R
Jeremiah 13:3: xai £y£vr]8r| Aoyoc
KUQLOU
ngoc
U.E AEyaw.
R
Jeremiah 13:8: Kai £y£vr)9r] Aoyoc Kugiou TTDOC U.E Aeywv.
R
Jeremiah 13:10: xqv TioAArjv Tavvr\v U|3QIV xouc [ir\ |3ouAou.£vouc unaKOUEiv xcov Aoycov (aou Kai
nog£u8Evxac oruacj 8ECJV dAAoxgiwv xou &OUAEU£LV auxoic Kai xou TTOOCFKUVEIV auxoic Kai Eaovxat
cbonsQ xo Tt£QiC,wua xouxo 6 ou XQ^Q^atxai EIC OU6EV.
R
Jeremiah 14:1: Kai eyeVEXO Aoyoc
KUQLOU
TTQdcIepeLnav TrEQixfjc dpooxuxc.
-R
Jeremiah 14:17: Kai EQELC TTQOC auxouc xov Aoyov xouxov Kaxaydy£X£ ETI 6<{>0aAu.ouc UU.CJV 5dKgua
qu.£gac Kai VUKXOC Kai \ii] biaAmiiojoav OIL auvxgiu.LiaTi o~uvExgi(3r| 9uydxr]Q Aaou |aou Kai 7iAiyyrj
6&uvr|QiJ acjraoQtx.
R
Jeremiah 15:16: UTXO XCOV d8£xouvxcov xouc A.6youc aou OUVXEAEOOV auxouc Kai saxai 6 Aoyog crou
ELXOL Eiq EU(J3Qoauvr)v Kai xagdv Kag&iac |aou oxi £7TiK£KAr|xai xo 6vou.d aou ETI ELIOI KUQIE
navxoKgdxcug.
296
Appendix I Logos in the LXX
R516
Jeremiah 15:16: UTTO TUV dSExouvxcov xouc Aoyouc crou OUVXMECOV auxouc Kai Eaxai 6 Aoyoc crou
k[xo\ ELC £ucf>QOcruvr|v Kai xaQ&v KaQ&iac jaou OXL EmK£KAi~|xaL TO ovopd aov ETC ELIOL KUQLE
TTavXOKQCtTajQ.
R
Jeremiah 17:15: i&ou auxoi Aeyouoa
TTQOC
pe
TTOU EOTLV
6 Aoyoc
KUQLOU
M9dTw.
R
Jeremiah 17:20: Kai eQElc TUQOC. auxouc dicouaaxE Aoyov KUQIOU f}ao"iAElc Iouba Kai naaa Iouoaia Kai
iracra l£QOuaaAr)|u oi £LCTTTOQ£U6U.£VOL EV xalc TiuAaic xauxaLC.
-R
Jeremiah 18:1: 6 Aoyoc 6 yEvotiEvoc naqa
KUQLOU TIQOC
iEQELJLav Atywv.
R
Jeremiah 18:2: avdaxr)8iKaiKaxd|3r]8L elg
OLKOV
xou
K£Q«|J£WC
Kai
EKEL
dKoucrr] xoiji; Aoyouc
LIOU.
-R
Jeremiah 18:5: Kai tyevexo Aoyoc
KUQLOU TTQOC LJE
Aeywv.
R
Jeremiah 18:18: Kai Einav &£i>x£ Aoyioxo|_L£8a inl l£Q£u.Lav AoyiOLaov OTL OUK a7ioA£LTaL VOLJOC and
L£Q£cjg Kai pouAn, dno CTUVETOU Kai Aoyoc dno TiQO(J)r]TOU 6E0TE Kai Tiaxd4wu.ev auxov EV yAcuCTOT]
Kai aKouCT6u.£9a ndvxac xouc Aoyouc auToO.
-R
Jeremiah 18:18: Kai Eirrav 6EUT£ Aoyiocju.£8a ETTI iEQELiLav AoyLau.6v OTL OUK dTioAELxatvojaoc and
LEQECJC K«L |3ouAr] anb OTJVEXOU Kai Aoyoc and rtQochrjTou 6E0T£ Kai riaTd£,a;fa£v auxov EV yAcjaarj
Kai dKoucr6u.£8a TidvTac TOUC Aoyouc auxou.
Jeremiah 18:22: y£vr|8fjxGj Kgauyrj EV xaic OLKiaLC auxcov End£,£LC en auxouc Ai]axdc dcjsvw OXL
EVEXELQnoav Aoyov ELC cruAAr| LIIJJLV p.ou Kai nayi&ac £KQuiJ>av ETT ELIE.
T
Jeremiah 19:2: Kai E^EAEUOTI E'LC TO noAudvboLOv uiri>v xtov XEKVWV auTWv 6 ECTTLV ETTIXOJV
jiuAiyc xf|C x a Q a L 6 K(Xi dvdyvaj8i EKEI ndvxac xouc Aoyouc ouc dv AaAr|aaj TTQOC at.
TTQOSUQGJV
R518
Jeremiah 19:3: Kai EQELC auxolc aKOuoaxE xov Aoyov KUQLOU |3aaLAeic Iouoa Kai avOQEC Iou6a Kai oi
KaxoLKOuvxEC l£QouoaAr]|a Kai oi £iaTxoQ£u6(a£voL EV xalc nuAaLC xauxaLC xdb£ Asy£L KUQLOC 6 8EOC
516 With 6 Aoyoc oou and xouc Aoyouc aou (Jer 15:16) the prophet refers to God's Word in his prayer.
517 Jeremiah's enemies refer to the prophet's unwelcome words (Jer 18:18).
518 The textual context of Jer 19:2 is God addressing Jeremiah.
Appendix I Logos in the LXX
IcrganA i&ou Eycb Endyoj £m xov xonov xouxov KOKCI WOTE navxoc; CXKOVOVXOC. auxd r\x<\cr^^
d|j(}>6x£Qa xd cbxa aviov.
R
Jeremiah 19:15: TOSE Ae'yei KUQLO<; i&ou £ycb indyco ETUTTJV TIOALV Tauxvyv tcai eni naaac, xac, TTOAEH;
auxT](; Kai inixac, Kcbjaai; auxrj<; anavia xd KaKa a iAd\r\oa in auxqv oxi £o~KAr]Quvav xov
TQCixnAov auxwv TOU |ar| EicraKOUELV xcuv Aoywv J_LOU.
R
Jeremiah 20: 1: Kai fjicoucrEv Tlaox^Q vib<; EjU|ur]Q 6 LEQEUC Kai ouxog fjv Ka8£aTa|_L£Voc r|youu.£VO<;
OLKOU KUQLOU TOU IEQEJJLOU TTQodjqiEuovTot; xouc; Aoyouc xouxout;.
R
Jeremiah 20:8: OTI TTIKQOJ Aoyoj |_iou y£Adao(iai. dBEalav Kai TaAamcoQiav ETUKaAEaoLaaL oxi
£y£vr|9n Aoyoq KUQLOU eic; 6v£t5iapov £|_ioi Kai Etc; xAEuaoyiov naoav r|Li£Qav (aou.
R
Jeremiah 20:8: OXL TTLKQCP Aoyco jiou y£Adao|aaL d9£aiav Kai xaAaLTTtuQiav EmKaAEOOLjaL oxi
£y£vr|9q Aoyoc; KUQLOU ELC; 6v£iOLafi,6v ELaoi Kai ELC; xAEuaajaov n d o a v r]u.EQav pou.
R
Jeremiah 21:1:6 Aoyoc; 6y£v6|j£vog naga KUQLOU TIQOC; l£Q£|jLav OXE dTTEaxELAEV TZQOC, auxov 6
paaiAEug ££6£KLa<; xov I7aaxcjQ uiov MEAXLOU Kai Lo<J>ovLav uiov M a a o m o u xov LEQEO AEVCUV.
R
Jeremiah 21:11:6 oiKog |3aaiA£U)<; Iou5a dKoucraxE Aoyov KUQLOU.
R
Jeremiah 22:1: xd6£ AsyEL KUQLOC TIOQEUOU Kai Kaxd(3n9t £i<; TOV OIKOV XOU paaiAEtug Iou&a Kai
AaArjaELg EKEL TOV Aoyov xouxov,
R
Jeremiah 22:2: Kai EQEL<; HKOUE Aoyov KUQLOU [3acriAEu louba 6 Ka9r|La£vo<; £ni 9QOVOU AauL6 av Kai 6
O'LKOC; aou Kai 6 Aao<; crou i<ai oi ELCT7TOQ£U6|J£VOI xaic; TtuAaig xauxaLq.
R
Jeremiah 22:4: 6LOTL sdv TTOLOUVTEC; TTOLT]OT|T£ XOV Aoyov xouxov Kai ELafAfuaovxai EV xaic; nuAaLg
xou OLKOU xouxau pacrLAfLC Ka9f]|LLEVOL £TTL 9QOVOU AauL& Kai ETU(3£(3T]K6X£<; £cf> aQfidxcuv Kai mnajv
auToi Kai oi nai&£c; auxcuv mat 6 Aaoc auxwv.
R519
Jeremiah 22:5: £dv 6E |jf| noLf]OT|XE xouc Aoyoug xouxou? KOT EL^auxou c5|Loaa AEysi KUQLOC; OXI EL?
£Qr|[acuaLv ECTTOL 6 OLKog OUTOQ.
R
519 Jer 22:4 contains a message from God, cf. Jer 22:5.
298
Appendix I Logos in the LXX
Jeremiah 22:29: yi] yf|
HKOUE
Aoyov
KUQLOU.
R
Jeremiah 23:16: ouxwg AeyeL KUQLog TiavxoKgdxGjQ \AT] dKOuexe xoug Aoyoug XGJV ngoc|>r(TGJv
uaiaiouaiv eauxolg ogacrtv and ragbiac auxcuv AaAouaiv Kai. OUK and axoLuaxoc KUQLOU.
OIL
Jeremiah 23:17: Aeyouaiv xoig a7TGj8ou|j£VOLg xov Aoyov KUQLOU £ior|vr] ioxai UJJ.IV K.aind<jiv TOIC
TTOQCuopevoti; ToTg 9£Ar|(j.acrLV auTGJv navxi TGJ 7IOQ£UOLJ£VGJ rcAdvn. Kagoiag auTou Eirtav ouxrj^Ei
E7TL QE KaKCC.
-R
Jeremiah 23:18: OTL Tig
EOTT~\
ev UTEoaxr|LiaTL KUQLOU Kai
EI&EV TOV
Aoyov auxou xig EvcuxtaaTO Kai
r|K0UCT£V.
-R
Jeremiah 23:22: Kai EL toxr\aav EV TV) UTTOOTCICTEI u.ou Kai £iaf|Kouaav TOJV Aoycov
LJOU dv d7i£OTg£c]>ov auTOug and TGJV novngGJV £7UTn6£uu.dTGJV auTCJv.
JJOU
Kai xov Aaov
R
Jeremiah 23:28: 6 ngoc|jrjTr|g EV GJ TO EVUTEVLOV ECTTLV oinyrjcrdaSco TO EVUTTVLOV aiJToO Kai ev GJ 6
Aoyog pou rtgog auxov 6ir|yr]crda'9cj TOV Aoyov u.ou in dA^deiac. TL TO axugov rcgog TOV OITOV
OUTGJC ot Aoyoi JJOU AeyeL KUQLog.
R
Jeremiah 23:28: 6 7tgo^r)xr|c; ev GJ TO EVUTLVLOV eoTtv SLnyno'daOcj TO EVUTTVLOV auTou Kai ev a> 6
Aoyog LJOU TIQOC, auxov 5inyr|oda8co TOV Aoyov u.ou ETI dAr|9eLag TL TO axugov TTQOC TOV aixov
OUTGJC oi Aoyot \JLOV AeyeL xugioc.
R
Jeremiah 23:28: 6 7igo(]}riTT|g £v GJ TO EVUTTVLOV ecmv 5Lr|yno"do"9Gj TO EVUTIVIOV auxou scai £v cjj 6
Aoyog (_iou ngog auxov 6iT|yT|odcr9GJ xov Aoyov \J.OV ETT aAr\Qeiac, TL TO dxugov ngog TOV CTLTOV
OUTGJC oi Aoyot LJOU AeyeL KUQLog.
-R
Jeremiah 23:29: OUX'L oi AoyOL |aou
GJOTTEQ TTUQ
cbAeyov AeyeL Kugiog Kai a>g neAug'
K6TTTGJV
neTgav,
R
Jeremiah 23:30: bux TOUTO i6ou eyco ngog xoug ngo^nxag Afyei Kugiog 6 6e6g
Aoyoug p.ou exaaxog n a g d TOU nAnaiov auxou.
TOUC
KAeTrxovxag xoug
R
Jeremiah 23:36: Kai Ar]|jLia Kugiou \IT) ovoLidCexe exi OTL TO Aii(j.u.a xcp dvOgcoTioj eoxaL 6 Aoyog
auxou.
520 The warning u.r] dKouexe xoug Aoyoug XGJV TrgocfinxGJv (Jer 23:16) refers to prophesies that do not
come from God, but have been invented by the prophets themselves.
Appendix I Logos in the LXX
R
Jeremiah 23:38: oid xouxo xd&£ A£y£i KUQIOC 6 6EO<; dv8 div £irtax£
KCU dntaTEiAa TTQOC v\j.aq Aiytjv
TOV
Aoyov
TOUTOV
Ar|U.u.a KUQLOU
OUK EQELXE Af||j,jaa KUQLOU.
R
Jeremiah 24:4: Kai.
EYEVEXO
A6yo<; KUQLOU
TIQOC; U.E Aeycov.
R
Jeremiah 25: 1: 6 Aoyoc; 6 ygvoLiEvoc TIQOC IEQE^UXV
xau IajaKLja uiou Icucria pacriAEajc Iou5a.
ETCL
ndvxa xov Aaov lou&a
OUK
emaTEuaaxe xoic AoyoLt; u.ou.
EV
xtp ETEI TW xexaQxcu
-R
Jeremiah 25:8: &id TOUTO xd&£ Asysi
KUQLOC
£TTEiof|
-R
Jeremiah 25:13: KOL sndEbj em xf]v yf]v EKEtvnv ndvxac xouc Aoyouc u.ou out; EAdAr]CTa Kax auxf|C
ndvxa xd y£yQajau.£va EV XGJ |3I(3ALW xouxy.
.R521
Jeremiah 25:20:
EV
doxf] parjLAEUOvxoc
EE&EKLOU XOU
fiacnAiuc. eyevExo 6 Aoyoc ouxoc
TTEQL AiAa(x
R
Jeremiah 27:1: Aoyoc
KUQLOU 6V
EAdAiyjEv
ETTI
Ba[3uAcJva.
R
Jeremiah 28:59: 6 A6yoc 6v EvexsiAaxo KUQLOC iEQEuaa xcp noocbrJTr] ELTCELV XGJ Lapaux UIGJ Nr|Qiou
uiou M a a o a LOU OXE ETIOQEUETO naga LE6£KLOU [3aaiA£cuc lou&a ELC BaBuAwva EV TGJ ETEL TCIJ
XExdgxtp xf|C |3aoLA£Lac auxou Kai LagaLac dgxwv 5COQCOV.
R
Jeremiah 28:60: Kai eygaijJEV l£0£)aiac ndvxa xd KcuKa a f\i,zi ETiiBa(3uAcbva ev |3(.pA(cj EVL Tidvxac
xoug Aoyouc xouxoug xouc yeygau.u.£vouc ini Ba|3uAcL>va.
R
Jeremiah 28:61: icai ELTTEV lEQ£|ULac TIQOC; Lapaiav oxav £.AQr\c. d c BapuAcova Kai. o^n. icai dvayvG0OT|
rtdvTac TOUC Aoyouc TOUTOUC.
-R
Jeremiah 32:30: Kai cru TtQocbr|X£uo"£LC ETT auxouc xouc A6youc; xouxouc Kai EQELC KUQLOC deb u^r]Aou
Xon.uaxi.El d u o xou dyiou auxoO SCOOEL cjxovrjv auxou Aoyov xQnK aTL£l ^ Ttl T 0 UTOTTOUauxou Kai
ai&ao CJCTTTEQ xguycovTEc a7TOKQL0r|aovxaL icai eni xouc; Ka9r||<£vouc ETC! XTJV yr| v
R
521 Jer 25:23 adds Kax auxfy; ndvia xd y£yoau.u.£va EV TCIJ (3I|3ALW xouxco; the written version of these
words emphasizing that God won't forget about these words and is bound to fulfill them.
300
Appendix I Logos in the LXX
Jeremiah 32:30: Kai cru 7TQOd)rjX£UCT£ic £7i auxouc xovc, Aoyouc xouxouc Kai CQELC KUQLOC ad) ut}>r|Aou
XQn_u.axi£L and xoO dyiou auxou 6C0CT£I <j)covr|v auxou Aoyov XQIfiaxiel £7ii xou XOTTOU auxou Kai
ai&a& toart£Q XQuyoovx£c d7iOKQt9r|aovxai Kai €7TL xovc Ka0r|u.£vouc £7ii xf]v yfjv.
.R522
Jeremiah 33:1: £v agxv) (3aaiA£CJc IOXXKI^ uiou Itoaia £y£vf}0r) 6 Aoyoc ouxoc naQa
KUQLOU.
R
Jeremiah 33:2: ouxcoc el7i£v KUQLOC axf|Gi £v auArj OIKOU KUQLOU Kai XQTIM«XI£LC anaui xoic IouoaioLC
Kai TidaL xoic £QXO|U£VOLC •ngocrKUveiv £v OLKCO KUQLOU arcavxac xouc Aoyouc ouc cruv£xa£,d aoi
auxoic x,Qr)JiaT^aciCL HH « ( | > ^ 1 il c QHI10
.R523
Jeremiah 33:5: dcraKoueiv xcov Aoycov xcbv nai&cov LAOU xcbv TtQocbr|xcbv ouc £yco dnooxMAco TTQOC
uu.dc 6Q0QOU Kai d7i£CTX£iAa Kai OUK £iar)Kouaax£ u.ou.
R
Jeremiah 33:7: Kai rjKouaav ol i£Q£ic Kai oi i|>£u&o7iQocbf|xai Kfti Tide 6 Aaoc xou l£Q£|aiou AaAouvxoc
xouc Aoyouc xouxouc £v OLKCO KUQLOU.
7524
Jeremiah 33:10: Kai r\K.ovoav oi aQXOvx£c Iou&a xov Aoyov xouxov Kaidv£(3r]aav ££, OIKOU XOU
(3aatA£ajc eic OLKOV KUQLOU Kai £Kd0Loav £v 7T.QO0UQOLC 7iuAr|c KUQLOU xfjc Kaivf]C
R525
Jeremiah 33:12: Kai CLTTEV 1£Q£\AUX<; 7TQOC XOUC dQxovxag Kai rcavxi xcu Aaco Aeycov KUQLOC dTteaxeLAev
Lie HQo4)r|X£uaaL £7iixov OLKOV XOUXOV Kai ini xfjv TTOALV xauxnv ndvxac xouc Aoyouc xouxouc ouc
r|KOuaax£.
_R526
Jeremiah 33:15: dAA f\ yvovx£c yvcoa£fj0£ OXL £i dvaiQELXE \ie atu.a d0coov 6i6ox£ £<j) uu.de Kai £7ii xryv
LI£ KUQIOC TTQOC uu.de
TIOAIV xauxrjv Kai err! xouc KaxOLKoOvxac £v auxf| oxi ev dAr]0£La anioxaAKiv
AaAfjaai eic xd coxa ULicbv ndvxac xouc Aoyouc xouxouc
R
Jeremiah 33:20: Kai dv0Qto7ioc r|v 7tQ0CJ)r]X£ua)v xcu 6vou.axi KUQLOU OuQLac uioc SLaiaaLOU £K
KaQtaGLaQiLj Kai £7T.Qod)r|X£UCT£v TieQixfjc yf|c xauxT)c Kaxd Ttdvxag xouc Aoyouc IeQ£Liiou.
.RS27
Jeremiah 33:21: Kai rJKOuaev 6 paoiAfuc IcoaKLLi Kai 7idvx£C oi dQXOvxEe Ttdvxag xouc Aoyouc auxou
Kai eCrjxouv a7ioKX£lvaLaux6v Kai rJKoua£v OuQLac Kai eiorjAGev £ig ALVUTTXOV.
522 Jer 32:30 has an oracular context of warning, cf. xQruucmel.
523 Jer 33:5 has an oracular context of warning, cf. xPTIH.^m^c
524 Jer 33:7 speaks up against the words of the false prophets.
525 Jer 33:10 deals with Jeremiah's prophecy against the false prophets.
526 In Jer 33:12 Jeremiah confirms all his words were from God.
527 Jer 33:20 has as subject another prophet who proclaimed the same words of God.
301
Appendix I Logos in the LXX
_T528
Jeremiah 34:12: Kai TIQOC Z.£&EKICCV $ao\Aia lovba £AaAx)oa Kaxd 7idvxag xoug Aoyoug xouxoug
Aeyojv £io"aydy£T£ T O V XQdxrv^0V up.cov.
R
Jeremiah 34:16: ufilv Kai navxi TW Aaco XOUXQJ Kai xolg IEQEUOXV eAdAiqaa Aeyajv ouxcog ELTTEV KUQIOC
[xr\ dKou£T£ xwv Aoycov xcov 7iQoc|)r\xa>v TGJV 7TQocj>nxEu6vxcov uuav Aeyovxcov i6ou cncEur) OLKOU
KUQIOU £TUOTQ£I|>EL £K BapuAojvog oxi d&nca auxoi 7TDO(br)X£uouaiv uu.iv OUK d7i£C7T£LAa auxoug.
T529
Jeremiah 34:18: EL nQothnrai Eiorv Kai EL EOXIV Aoyoc KUQIOU EV auxoic a7ravxr|crdxa;o"dv iaoi.
R
Jeremiah 35:6: Kai ELTTEV l£Q£u.Lag dA r)9d)g ouxco 7roir|aai KUQtog axr)crai TOV Aoyov aou 6v cru
7tQOc()r|T£U£u; xou EmaxQ£v|>aL Ta aKeurj OIKOU KUQIOU xai Tidaav xnv dnoiKiav EK Ba(3uAdrvog Eig
TOV XOTTOV TOOTOV.
_T53o
Jeremiah 35:7:nArrv dKOuo"ax£ xov Aoyov KUQIOU 6V £yd) AEVCJ Eig xd coxa ULIGJV Kai Eig xd coxa
navxog xou Aaou.
R
Jeremiah 35:9: 6 7iQocbr|xr)g 6 nQocbnxEucrag Eig clQrrvrjv M06vxog xoO Aoyou yvcoaovTai xov
7TQOcf>r|xr|v 6v d7i£ax£iA£v auxoig KUQUX; £v TUOXEL
R531
Jeremiah 35:12: Kai Eyfvexo Aoyog KUQIOU TtQog l£Q£[aiav u.Exd xo auvxQL\haL Avavtav xoug KAoiOug
and xou XQax^Aou auxou Aeycov.
R
Jeremiah 36:1: Kai ouxoi oi AoyoLxf)g |3i(3Aou oug drciaxeIAEV l£Q£Liiag E£ l£QOuaaAr|LA TiQog xoug
7TQ£a(3ux£QOug xf)g aTioiKLac Kai TiQog xoug lEQfig Kai nQog xoug v|)£u6o7iQO(j)rjxag £7uaxoAr]v Eig
Ba{3uAtZ>va xf) dnoLKia Kai npog drtavxa xov Aaov.
_ R 532
Jeremiah 36:10: oxi ouxcog £tn£v KUQiog oxav fJ£AAr] rtAr)Qoua0ai Ba|3uAcbvi £(36ou.r|Kovxa £xr|
£7uo"KEi|)ou.ai uu.dg Kai E7uaxf|aco xoug Aoyoug jaou scb ujadg xoO xov Aaov uuxirv d7roaxQ£\J;ai £ig xov
X07I0V xouxov.
R
528
529
530
531
532
302
Jer 33:21 gives an account of what the other prophet was doing.
Jer 34:16 addresses the words of the false prophets.
Jer 35:6 refers to the hopeful, but false prophecy that was uttered in the Lord's name.
Jer 35:9 speaks about words of prophecy that come true.
Jer 36:1 refers to written revelation.
Appendix I Logos in the LXX
Jeremiah 36:23: 61 rjv £7ioLr|crav dvO|U Lav EV lagarjA Kai £JJ.OLX<UVXO xdc; yuvalicac xd>v TTOALTOJV auxcuv
Kai Aoyov EXQiljjdTiaav ^ v T4> ovoLiaxt \AOV 6V ou ovvixaia auxou; Kai eyw Lidgxug cjjr|aiv KUQLoq.
.J533
Jeremiah 36:30: Kai Eyevsxo Aoyo?
KUQLOU
ngoc. iEQCLitav Acyajv.
R
Jeremiah 37:1: 6 Aoyoc 6 y£v6]dEVOc; TXQOC. IsQELiiav Tragd Kugi.au
EL7T£LV.
R
Jeremiah 37:2: ouxox ELTIEV Kugioc 6 Qs.dc. Iagar]A Aiyuv yrjdiJ)ov navjac, xoug Aayouc; ouc
EXQi"]Ladxiaa ngoq, a£ £7ii fk|3ALou.
2.22.1 Jeremiah graphics
Logos in Jeremiah
a God: reflation
B Man: prayer
D Man: talk
2.23 Ezekiel occurrences
Ezekiel 1:3: Kai £y£V£xo Aoyog KUQIOU ngbc. IECEKITIA uLov Bou^t xov i£Q£a £v yfj XaAbaiuv
noxaLaou xou Xopao icai £y£V£xo £n £u.£ X^'LQ KUQLOU.
ETTL XOU
R
Ezekiel 2:6: Kai ov vlt dvSoamou pr] <j)O|3rj0f)<; auxout; (tr|&£ tKoif^c, ano TTQOCTGJTTOU auxcuv 6LOXL
TragoLCTXQfjCTOUCTL KaL £TTLcruCTxr|aovxctL £Tti ok KUKAOJ Kai ev [JECTCU cncogniajv ov KaxoLKELt; xouc;
Aoyouc; auxcJv \^r\ cbo(3r]8r]c; Kai drto nooocimov auxcuv jaf] EKcrxrjq 5LOXL oixot; TraQaTTLKQalvcov EQXLV.
533 Jer 36:23 deals with false prophecy.
534 Jer 37:2 shares a combination of revelation (Aoyouc; from God), writing (ygdi^ov) and oracular context
(£XQil(jdxLCTa).
303
Appendix 1 Logos ID the L X X
T
Ezekiel 2:7: Kai AaAr}a£ig xoug Aoyoug u.ou npdc auxoug £dv d o a aKovcrtooiv r) 7ixor|0coaiv
oiKOg TT apart iKQaivcjv £axiv.
6L6XL
R
Ezekiel 3:4: Kai eiTiev TiQog Li£ vit dv0QCO7tou fiabiC,e £ia£A6£
AdArjaov xoug Aoyoug [xov HQog auxoug.
TIQOC; XOV OIKOV TOU
IaQar|A Kai
R
Ezekiel 3:6: ou&e Trgog Aaoug noAAoug dAAocfxovoug r\ dAAoyAcoaaoug ou&£ axi|3aQOug xrj yAcoaar]
ovxag CJV OUK CXKOVOT\ xoug Aoyoug avx(b\> Kai £L TiQog xoiouxoug E^aTieoxeiAd a£ ouxoidv
£ LOT|KOU a d v
aou.
T
Ezekiel 3:10: Kai zlnzv ngog u.£ vie dv8Qcj7iou rtdvxag xoug Aoyoug oug A£AdAr)Ka [izxa aou Aa|3e
eig xr]v KaQ&iav aou Kai xolg coatv aou Q:KOU£.
R
Ezekiel 3:16: Kai ey£V£xo u.£xd xac ima
t]Li£Qag Aoyog
KUQLOU
rcpog |_ie A£ycov.
R
Ezekiel 3:17: viz avdqcjTxov OKOTTOV o£&coKd a£
Kai 6ia7T£iAr|0T] auxolg nag £|_iou.
XCO OIKCJ
IaQar|A Kai CCKOUOT] £K axoiiaxog
LAOU
Aoyov
R
Ezekiel 6:1: KaL eyevexo Aoyog
KUQLOU
riQog u.£ Afycov.
R
Ezekiel 6:3: Kai £Q£ig xd 6QT"| Iagar]A dKouaax£ Aoyov KUQIOU xd5£ A£y£L KUQiog xolg 6Q£OLV Kai xolg
(3ouvoIg Kai xalg <paoayE.iv Kai xalg vdrcaig i&ou £yco £Ttdyco £<p ujadg QOLicfjaiav Kai
££oA£6Q£u6rja£xai xd u\|rr|Ad u(acov.
R
Ezekiel 7:1: Kai ey£V£xo Aoyog
KUQLOU
Ttpog \iz Aiycov.
R
Ezekiel 11:14: Kai ey£v£TO Aoyog
KUQLOU 7TQ6C LJE
Aeycov.
R
Ezekiel 11:25: icai kAdAr\oa TiQog xryv aixMoAcoaiav ndvxag xoug Aoyoug xou
R
Ezekiel 12:1: Kai £y£V£xo Aoyog
R
304
KUQIOU
rtQog
LJ£ A£ycov.
KUQLOU oug £&£I£EV
[aou
Appendix I Logos in the LXX
Ezekiel 12:8: Kai iyivtTO Aoyog
KUQLOU TTQOC LIE TO TIQCOI
Aiycov.
R
Ezekiel 12:17: Kai
(i£ Aryan/.
EYEVETO
A6yoc
KUQIOU TIQOC,
EYEVETO
A6yoc
KUQLOU TIQOC LIE Aeycuv,
R
Ezekiel 12:21: Kai
R
Ezekiel 12:23: bia. TOUTO ELTTOV TIQOC auioug Ta&£ AEYEL KUQLOC arcoaxQevjJco TT]V TtaQa(3oArjv xauxiyv
KaL OUKETL (ir| ELTicjaLV Tr]v TiaQa(3oAr|V xauxryv OLKOC xou lopanA OTL AaAr\u£ic TIQOC CKUTOUC
qyyLKaaLV al qiieQaL Kai Aoyog Trdcrr|c opdascjc,
.R535
Ezekiel 12:25: SLOTL iyoj KUQLOC AaAr\oio xouc Aoyouc uou AaA^atJ KaL TTOLTiacj KaL ou u.r) (anKUVCU
OTL EV xaic r)Li£QaLC ULICOV OLKOC 6 rtaQaTUKQaLvcjv AOAI\UCJ Aoyov KaL Tioir|acj AryeL KUQLOC.
EXL
R
Ezekiel 12:25: 6LOTL iyco KUQLOC AaAr\aoJ xaug Aoyouc |_LOU AaAr\oto KaL noLqacu KaL ou LIT] |_ir|Kuvco £TL
OTL EV Talc T]|a£Qaic UJIGJV OLKOC 6 TiaQaTTLKQaLVCov AaArjacu Aoyov KaL noir\o(x> AEYEL KUQLOC.
R536
Ezekiel 12:26: Kai
EYEVETO
Aoyog
KUQLOU HQOC UE
Aeywv.
R
Ezekiel 12:28: bux TOUTO EITIOV TIQOC auioug xdSE AEYEL KUQLOC OU
AoyoL LIOU ouc dv AaAr|acj AaArjaco KaL TTOLrjaaj AEYEL KUQLOC.
U.T] LJT}KUVGJO"LV OUKETI
TidvxEg 01
-R
Ezekiel 13:1: Kai Eyevexo Aoyoc
KUQLOU
nQOC JJE AEycuv.
-R
Ezekiel 13:2: U'LE dvGQtuTiou TtQocbrjTEurjov ETI'L TOUC TiQod>r|Tac TOU IcQanA Kai TTQocfjnTEUGag Kai
EQEIC TTQOC OUTOUC di<ouaaT£ Aoyov KUQLOU.
-R
Ezekiel 13:6: |3AETTOVTEC i|>£U&i| |iavT£u6|i£V0L udTaLa ol AsyovTEg AEyEi KUQLOC KaL KUQLOC OUK
dn£CTTaAK£v autouc KaL rjQEavxo TOU dvaaxiqaai Aoyov.
X537
Ezekiel 13:8: 5id TOUTO E'LTIOV xdoE AEYEL KUQLOC dv9 cuv OL Aoyoi uucov
|idTaiaL &La TOUTO i&ou syw £<$> u(_idg Asyfi KUQLog.
UVEU&ELC
KaL al [iavT£laL uucov
535 In Ezek 12:23 vision and word are connected in a revelatory sense.
536 In Ezek 12:25 God emphasizes that he is the powerful who also accomplishes his Word.
537 The equivalent of false prophecy is found in Ezek 13:6, unless it should be read as an attempt to establish
the Word of God.
Appendix I Logos in the L X X
T
Ezekiel 14:2: Kal Eyevexo Aoyocj KUQLOU TZQOC,
U.£ AEVOJV.
R
Ezekiel 14:12: Kal Ey£V£io Aoyoc; KUQIOU nQog p£ Aeycov.
R
Ezekiel 15:1: Kal £y£V£TO Aoyoc; KUQLOU HQOC; \JLZ Aiycjv.
R
Ezekiel 16:1: Kal £y£v£xo Aoyoc; KUQLOU nQoc, LJE Aeycov.
R
Ezekiel 16:35: bux TOOTO noQvr|
«KOU£
Aoyov
KUQIOU.
R
Ezekiel 17:1: Kal eyevexo A6yo<; KUQLOU TIQO<; Lie Aeycov.
R
Ezekiel 17:11: Kal £y£V£i"o Aoyog
KUQLOU
nqoq u.£
AEVCOV.
R
Ezekiel 18:1: Kal £y£V£TO Aoyoc
KUQLOU TIQOC;
j.i£ Afycov.
R
Ezekiel 20:2: Kal £y£v£io Aoyoc; KUQLOU nQoc; \AE Asycov.
R
Ezekiel 21:1: Kal £y£v£xo Aoyoc; KUQLOU TTQO<; p£ AEVCOV.
R
Ezekiel 21:3: Kal £Q£ig TGJ 5QUUICP Nay£(3 O:KOU£ Aoyov KUQIOU xd&£ Acyei KUQLOC, KUQLOC; l&ou £yco
dvartTco £v ool nuQ Kal Kaxafy&yzTou. £v ool nav £uAov XACOQOV Kal n d v £uAov En,Q°v °u
o(3£o8r|0£Tai r\ cj>A6£ f\ ££ac}>0£iaa xal KaxaKau6r|cr£Tai £v auxf) n d v nQoaconov a n o dnnAixoxou
fax; pOQQd.
R
Ezekiel 21:6: Kal £y£V£xo Aoyoc; KUQLOU nQog u.£ Aiycov.
R
Ezekiel 21:13: Kal £y£V£XO Aoyoc; KUQLOU nQog \*e Aeycov.
R
Ezekiel 21:23: ical £y£v£to Aoyocj KUQLOUTCQOCJLI£ A£ycov.
306
Appendix 1 Logos in the LXX
R
Ezekiel 22:1: Kai Eysvsxo Aoyoc
KUQLOU TIQOC
[xe AEVCOV.
R
Ezekiel 22:17: Kai eyevETO Aoyoc; KUQIOU
TIQOC. U.£
Aeycuv.
R
Ezekiel 22:23: Kai eyevexo Aoyoc; KUQIOU TTQOC (.if Afycov.
R
Ezekiel 23:1: Kai sysvsxo Aoyoc; KUQIOU TIQOC; LJE Aeycjv.
R
Ezekiel 24:1: Kai EYEVETO Aoyoc
TOU prjvdc Asycuv.
KUQLOU TTQOC LIE EV
xco EXELXCO Evdxw
EV
xcp janvi xco &EKaxcp dsicdcn.
.R538
Ezekiel 24:15: Kai EyEVExo Aoyoc; KUQIOU TTQOC u.e Aeycuv.
R
Ezekiel 24:20: Kai ELTia TTQOC auxouc Aoyoc; KUQLOU TIQOC; |ae eytvexo Asycov.
R
Ezekiel 25:1: Kai eyEVETO Aoyoc; KUQLOU TTQOC ps Aryan/.
R
Ezekiel 25:3: Kai EQEIC xolg uiolg ALiLiCJV aKOvoaTe Aoyov KUQLOU xdds AeyEi KUQLOC dv0 cDv
£Ti£xaQrix£ ETii xa a y i a |aou oxi £(3E(3r|Aco0r) Kai ETTL xr\v yf|v TOU IoQar)A oxi f|4>avirj9r) Kai eni xov
OIKOV XOU Iou&a oxi ETTOQEu9r)CTav EV aixLiaAcjoLa.
R
Ezekiel 26:1: Kai £y£vr|6r|
EV TGJ EVOEKCCTCJ EXEL [xia
xou fanvoc syevExo Aoyoc
KUQIOU TIQOC
(as Asycjv.
R
Ezekiel 27:1: Kai
EYEVETO
Aoyoc
KUQLOU 7IQ6C LIE
Arycov.
R
Ezekiel 28:1: Kai EyEVExo Aoyoc
KUQIOU TTQOC U.E Arycov.
R
Ezekiel 28:11: Kai
EYEVETO
Aoyoc
KUQLOU TTQOC p£
AEycjv.
R
538 Ezekiel mentions the specific date when a particular Word of God came to him, cf. 26:1; 29:1; 29:17;
30:20; 31:1; 32:1; 32:17. See also Dan 9:2; 10:1; Hag l:l;Zech 1:7; 7:1.
307
Appendix I Logos in the L X X
Ezekiel 28:20: Kai iyivexo
Aoyoc; KUQLOU
TIQOC, \XZ
Aeycov.
R
Ezekiel 29:1:
A£ycov.
EVTW
Ix£i xd> bzKaxu £v xd) &£Kax<o u^nvi jjia xoO faqvog £y£V£xo Aoyoc; KUQLOU UQO<; (a£
R
Ezekiel 29:17: Kai £y£v£xo £v xd) £(366u.co Kai eiKoaxd) e x a |aia xoO finvoc; xou
rtQog pe Aeycov.
HQCJXOU
fyevexo Aoyoc;
KUQLOU
R
Ezekiel 30:1: Kai eyevexo Aoyog
KUQLOU TTQOC \xt
Aeycov.
R
Ezekiel 30:20: Kai £y£v£xo ev xco £v6£Kdxcd exei ev xcoTCQCOXCOLinvi £|356LiT]
nQog \xe Aeycov.
XOU
iinvoc; Eyevexo Aoyoc;
KUQLOU
R
Ezekiel 31:1: Kai £y£V£xo ev xco £v&£Kdxco £X£L £V XCO XQLXCO
JJTTVI
[iia. xou jjnvoe eyevexo AOyoc
KUQLOU TTQOQ u.£ Aeycov.
R
Ezekiel 32:1: Kai eyevexo £v xd) ev&EKdxco £X£L £V xd) &c«JO£Kaxco |^i*|vi \AUJL XOU Lirjvog eyevexo Aoyoc
KUQLOU TTQOC JA£ Aeycov.
R
Ezekiel 32:17: Kai £y£vr)9r| ev xd) &co6eKaxco £x£L XOU
eyevexo Aoyoc KUQLOU TTQOC |ae Aeycov.
TTQCOXOU fanvoc
TT£vx£Kai&£Kdxr] xou [J.r)v6c
R
Ezekiel 33:1: Kai eyevexo Aoyoc
KUQLOU TTQOC U.£ Aeycov.
R
Ezekiel 33:7: Kai cru uie avSQcortou
Aoyov.
OKOTTOV
6£&coKa a e xco OLKCO IaQarjA Kai aKOuan,
R
Ezekiel 33:23: Kai £y£vr|0r] Aoyoc
KUQLOU TTQOC
|i£ Afycov.
R
Ezekiel 34:1: Kai eyevexo Aoyoc
KUQLOU TTQOC; Lit
Aeycov.
R
Ezekiel 34:7: 6ia xouxo 7roiu.evec aKOuoaxe Aoyov
308
KUQLOU.
£K
axoLiaxog
LIOU
Appendix I Logos in the LXX
R
Ezekiel 35:1: Kai ey£V£xo Aoyog
KUQLOU 7TQ6C U.£
Acywv.
R
Ezekiel 36:1: KCCL cru vis av0Qco7tou ngoci3r|X£ucjov em xa 6qx\ \oqar\k Kai ei7r6v xoig
IcrQanA aKOuaaxe Aoyov KUQLOU.
OQEOLV
xou
-R
Ezekiel 36:4: OLCC xouxo 6gr\ IaparjA aKOuaaxg Aoyov KUQLOU xdoe Arya KUQLOU xolg OQEmv Kai xolg
pouvoig KaLxalg c^aoayELV Kai xolg X E L H ^ 6 D 0 L ^ K a L T0~1^ ££'1Qnhia,hl^V0L(' K a i n^ctv^H^01^ Kai ^OCIQ
HOAECTLV xaig eyKaxaA£A£L^iLi£van; a? eytvovxo ELC; 7TQavoijr|v Kai eig Kaxa7iaxr|}ja xoig
KaxaAELcJjSsiCTLv ESVEOXV TTEQLKUKACU.
-R
Ezekiel 36:16: Kai eyEVEXo Aoyog
KUQLOU TTQOC; U.£ Aeycuv.
-R
Ezekiel 37:4: Kai ELTTEV HQOC |a£ rtQoc^^xEuaov
otKoucraxE Aoyov KUQLOU.
ETT'L
xa oaxa xauxa Kai
EQUC
auxoic xa oaxd xa £.nQd
R
Ezekiel 37:15: Kai cyEvsxo Aoyog
KUQLOU TXQOC. LIE
Aeywv.
-R
Ezekiel 38:1: Kai eyevExo Aayog
KUQLOU TXQOI; LJE AEycov.
R
2.23.1 Ezekiel graphics
Logos in Ezekiel
El God: revelation,
■ Man: prayer
□
Ezek
Man: talk
Appendix I Logos in the LXX
2.24 Daniel occurrences
Daniel 2:5: d7T.EKpi0r) 6 |3aoiAEug x a i EITTEV xolg XaA&a ioig 6 Aoyog an E^OU dnlorr\ edv [\r\
yva)QioT|xe u.oi xo EVUTIVIOV Kai xryv auyKguTiv auxou eig dnojAeiav iozoQe Kai oi oticoi uu.cov
6 ia Q re a Y 1 !a 0 V Ta
L
T
Daniel 2:11: ox16 Aoyog 6v 6 paaiAfug ETXEQCOXCX (3aoug Kai E'XEQOC OUK ECTXIV 6g dvayyEAa auxov
(3aaiA£cog aAA x) Geot cov OUK EOXIV r^ Kaxoucla ^iexd Tcdcnyg aagKog.
EVCOTUOV xou
T
Daniel 4:17: 6id cruyKgiiiaxog ig 6 Aoyog Kai g^a dyicov xo £7T£gcoxr]u.a i'va yvcooLV oi CcovxEg oxi
Kugiog EOXIV 6 uuuaxog xr]g |3aaiAEiag xcbv dvBgtoncov Kai to iav bolr\ CHOOEI auxr|v Kai E^ouoEvri^a
dv0gco7icov dvaaxr|aEi in auxr|v.
R539
Daniel 4:31: EXI xou Aoyou EV oxou.axi xoO |3aatAECog ovxog dxuvr) a7T ougavou £y£V£xo aoi AEyouorv
Na(3ouxo5ovoaog paaiAEO q |3acnAELa 7ragfjA0£v d7xo aou.
T
Daniel 4:33: auxfj xfj copa 6 Aoyog ouv£XEA£a0r| £TXI Na|3ouxo6ovoaog Kai and TWV dv0gco7uov
i£zbitbxQr\ Kai xogxov cog |3oug f]a0iEv Kai and xr|g ogoaou xou ougavou xo acojaa auxou £{3d<$>r| £cug
ou a i Tpix^g auxou cog A£Ovxcov £^EyaAuv6r)CTav Kai oi ovuxeg auxou cbg ogvEcov.
Daniel 6:3: Kai £7rdvco auxcbv xaKxiKoug xgElg cov rjv Aavir)A Eig &£ auxcbv xou dnobibovai
xoug aaxgaTiag Aoyov OTicog 6 fiaoiAzvc, \xr\ EvoxAfjxai.
auxoig
T
Daniel 6:13: Kai 7igoa£A86vx£g Afyouaiv xco |3aaiA£i (3aCTiA£U ouxogiapov £Ta£ag oncog 7idg
dv0gco7iog 6g dv aixr|OT| rtagd rtavxog GEOU Kai dv0gcbnou aixr||ja Ecog r]u.Egtov xgidKovxa dAA f\
n a g d aou {3aaiA£u ejApAiySrjaexai tig xov AdKKov xcbv AEOVXCOV Kai EITIEV 6 j3aau\£ug dAr}9ivog 6
Aoyog Kai xo 66yjaa Mrj&cov Kai rkgacbv ou 7iag£A£uo£xai.
T
Danie) 7:11: £0£cogouv XOXE dTto dxo vf|g xcov Aoycov xcbv u.£ydAcov cbv xo K£gag EKELVO EAOAEL Ecog
dvr]Q£0r] TO 0r)giov Kai drtcuAExo Kai xo acouia auxou £&60r] eig Kauaiv rcugog.
R 5 4 1
Daniel 7:16: Kai 7igoafiA0ov £vi xcov £oxr)Koxcov Kai xr]v dKQi|3£iav ECrjxouv 7iag auxou ixegi navxcuv
xouxcov Kai Einsv jaoixryv aKgi(3£iav Kaixqv ouyxgiOLV xcov Aoycov £yvcogto£v [aot
_R542
539
540
541
542
310
Dan 4:17 deals with the Word of God that was revealed in vision.
Dan 4:33 speaks about a prophecy concerning the life of Nebukadnezzar that was fulfilled.
Dan 7:11 deals with the words of God's opponent that are revealed in vision.
Dan 7:16 portrays an angel who interprets the visionary account.
Appendix I Logos in the LXX
Daniel 7:25: Kai Aoyouc; ngbc. XOV utjncrrov AaAr\<JE\. Kai tout; ayiovc, u^'iaxou naAaabon Kai
UTiovor|a£L TOU aAAoLwaaL Kaipouc; Kai. vou.ov Kai 6o9r|a£xaL EV X^LQ'L auxou EOJC Kaioou Kai KaiQcuv
Kai r](aiau KaiQOu.
R543
Daniel 7:28: hot; WOE TO niQac, xou Aoyou Eycii Aavir]A in\ TTOAU OL 5iaAayiou.oi ]aou cruvExdoacraov
u.£ Kai r) faogc))r| irou r]AAoicJ8r| en EJJOL Kai TO gr]^a ev xr| Kaooia u.ou cruv£xr|gr| a a .
Daniel 9:2: EV EXEI EVL xf|<; |3aaiA£iac auxou Eydj Aavir|A auvf|Ka EV talg [3U[3AOLC TOV O:QL0|J6V xcirv
EXCUV OC, £Y£vr|9r| A6yo<; KUOLOU TTQ6<; l£Q£|.uav TOV HQorjjrjxrjv sic, avjj.7iAr\Qioaiv Egr|u.cucr£aj?
r£QouoaArm £|35oL.ir]KOVTa £xr|.
R
Daniel 9:12: Kai £axr|0"Ev xou<; Aoyoug auxou ovc, MdAqaEv ecf> f]u.dc; Kai CTTLxoij<; KQixdc; r|u.cdv oi
EKQLVOV q|_id<; £7iayay£lv ecb r)|_idc; KMCI j^EydAa oLa ou yEyovtv vnoKciTco navcbq, xov ougavou
Kaxa xa y£vou.Eva EV l£QOuaaAr|Li.
Daniel 9:23: EV dgxr| xfjt; bErjaecoc crou £4f]A9Ev Aoyog Kai Eyco r|A0ov TOU dvayyelAai aoi oxi dvrjg
£7n9uLJLtbv cru EL Kai £vvoq0r|TL EV TCJ gr)|aaxL Kai auvEi; EV xr\ onxaoiq.
.R546
Daniel 9:25 Kai yvwoT) Kai cnjvr|a£iq drio E£.65OU Aoyou TOU d7iOKQL9r]vai Kai TOU oiKOOou.f|aaL
l£QouCTaAri|a ECJC XQ LO "T° U iiyouu.£vou EBooiid&Ec; ETixd Kai eBSoLid&Ec; £^r|KOvxa ouo icai E7uaxQ£4>£L
Kai OLK0&oiir)9Tia£Tai TtAaxEla icai XE!XO<; Kai EKK£va>0f|O"ovxai oi Kaigoi.
Daniel 10:1: EV EXEL xgixw KUQOU BaaiAEGJe; negacov Aoyoi; d7tEKaAucf>0r] TCI> AavirjA ou TO 6vou.a
£n£icAr|9q BaAxarjag Kai dAr]9Lv6<; 6 Aoyog Kai bvva^iq u.£ydAr| Kai O~UVEOT<; £&69T] auxcjj ev xf]
onxaaia.
R
Daniel 10:1: EV £X£t XQLXOJ Kugou ftaoiAecoc negacov Aoyot; dn£KaAucj)9r| xcu Aavir|A ou TO ovojaa
£7i£KAr]9r| BaAxaaao Kai dAr)9ivoc; 6 A6yo<; Kai 5uvau.ic laeydAr; Kai auvEmg E669I] auTcp EV xfj
ortxaaia.
R
Daniel 10:6: Kai xo atJu.a auxou cbaei 9ago"i<; Kai xo TTQOQOJTIOV auxou COCTEL' ogaaig daxQaTisic; Kai oi
6<j)9aAu.oi auxou coot i Aa^mabec. TIVQOC; Kai oi BoaxiovEg auxou Kai xa OKEAI"| CJC ogaaig x^A^ 0 ^
CTxiASovxoc Kai r) c))ajvr| XCJV Aoycuv auxou OJC, cjjcovr) oxAau.
R M
543
544
545
546
547
Dan 7:25 contains words of God's opponent revealed in vision.
Dan 7:28 refers to the end of the vision and revelation.
In Dan 9:12 God confirms his words in the history of Israel.
Dan 9:23 speaks about God's message of comfort for Daniel, or the message responding to his prayers.
Dan 9:25 deals with God's authoritative command that rules the course of history.
311
Appendix I Logos in the LXX
Danie! 10:9: Kai nKouaa ir)v 4>ajvr|v xcov Aoyojv auxou Kai EV TO) aKOucrai u.£ auxou rj|ar]v
KaxavEvuyu.£voc Kai TO rtQoaumov (aou em xnv yr|V,
-R
Daniel 10:11: Kai ELTIEV TIQOC |ae Aavu]A dvf|Q £Tu8u|aLcI)v ouvec ev xotc Aoyoic olg eycj AaAcJ TIQOC. oi
Kai OTf|9i. eni xf] axdoEi aou 6XL vuv a7i£CTxdAr|v TXQOC;CTEKai EV XCO AaAr|aai auxov TIQOC JJE XOV
Aoyov xouxov dvEcrxrjv EVXGOJJOC.
R
Daniel 10:11: Kai ELTIEV TIQOC, |UE AavirjA dvr]Q ETU9U|U LGJV CTUVEC EV xoic Aoyoic olc sycb AaAw TXQOC, oi
Kai OTr|8i ETti XTJ axdoEi CJOU OXL VUV drcEaxdAqv TIQOC, oi Kai. EV TCO AaAfjom auxov TIQOC ja£ XOV
Aoyov xouxov dvEaTpv EvxQOjaoc.
R
Daniel 10:12: Kai ELTIEV TIQOC U.E jar] cj>o|3ou AavirjA OXL cmo rf\c. TIQU)XT|C r|[aEQac r|C E&coKac xi]v
KOLQbiav aou xou caivLEvaL Kai KaKOjOqvai svavxiov xou 9EOUCTOUr]KOUCT6i}aav oi Aoyoi crou Kai
syw F|A0ov EV xoic A6yoL<; aou.
O
Daniel 10:12: Kai ELTXEV TIQOC }a£ |ar] cJ5o(3ou AavLnA OXL cmo xf|C 7TQwxr|c rj(a£Qac r\c. E&cuKac xf]v
KagbiavCTOUxou cruviEvaL Kai KaKCL>6f|vaL evavxiov xou 9EOUCTOUr)Kouo"8r|CTav oi AoyoLCTOUKai
Eyco f|A0ov EV xoic Aoyoic aou.
O
Daniel 10:15: Kai EV xcj AaAf|om auxov |a£x ELaaO Kaxd xouc Aoyouc xouxouc E&coKa xo
[aou ETii XT]V yf|v Kai KaxEvuynv.
TIQOCTOJTIOV
-R
Daniel 12:4: Kai en) AavLqA E|acj)Qa£,ov xouc Aoyouc KaiCTcjjQdyiCTOvxo (3L)3ALOV
avvTEAEiac ECOC OLSaxQwoxv noAAoiKai 7iAr)0uv0ii T] yvcJOLC.
E<X>C
Kaigou
-R
Daniel 12:9: Kai
TiEgac.
ELTIEV 6EUQO
AavinA
OXL
E)aTiEcf)Qay|a£voi Kai EocjjQayicrLaEvoi oi Aoyoi
R
548 Dan 10:6 refers to the words of the Man who was revealed to Daniel in vision.
312
ECJC KaLQoO
Appendix I Logos in the LXX
2.24.1 Daniel graphics
Logos in Daniel
20i
15 s
:
. .:.::
10
n God: revelatior
■ Man: prayer
s
□
Man: talk
5
BB^^
n
pr
Dan
2.25 Hosea occurrences
Hosea 1:1: Aoyoc KUQLOU 6C £yevr|6r| nQO^ nar)£ TOV TOU BETIQL EV r|[A£QciLc; OCLOU KaL lojaGap Kai
Ax«C KaL ECEKIOU poaiAewv Iou&a Kai EV r)|aeQCSL? Iegopoaja ULOTJ Icoac; f3ao"LA£aj<; \OQOX\\,
R
Hosea 1:2: dgxt] Aoyou KDQIOU TIQOC, QOT|£ iccti EL7I£V KUQLO<; ngbq Qm^e (3d&L£E Aa|3e atauTw y u v a l r a
noovEiac Kai xeicva rLOQVEiag 6LOTI EKiroovEuoucra EKnogvEuoa Is] yf| and omaSev xou KUQLOU.
-R
Hosea 4:1: aKOvoaxe Aoyov KUQLOU uioi IaganA OLOTL KOLO"L<; TW KUQLCIJ ngog Toug KarOLKOuvxag TVJV
yf\v 6IOTL OUK ICTTLV dAr)9Eia OU&E EAEOC; OU&E in'iyvojoiQ 0EOU ETIL xf|g yrjc.
R
Hosea 13:1: Kaxd TOV Aoyov EcJ>gaL|j. biKaub^xaTa avxo<; eAafkv ev
BaaA KaL dTrsQavEv.
TQJ
Icroar)A Kai
E6ETO
avxa xr)
T
Hosea 14:3: Ad(3eT£ |a£8 EaUTCjv Aoyoug KaL ETTLoxgd^iyrE nqoq, KUQLOV TOV 9EOV uptov ELTxaTE auTW
onox; jar] Ad|3r|TE doLKiav KaL AdprriE dyaGd Kai avxanob(baoy.ev Kacjndv XELAE^V r|jadrv.
O549
549 In Hos 14:3 the Israelites are encouraged to turn back to God and communicate with him.
313
Appendix I Logos in the LXX
2.25.1 Hosea graphics
Logos in Hosea
■ God: reflation
■ Man: prayer
DMan: talk
Hos
2.26 Joel occurrences
Joel 1:1: Aoyoc, KUQIOU
OC
£y£VT]0r| ngbc. Iajr)A xov
TOU BO8OUT]A.
R
Joel 2:11: Kat KUQLOC: b<hozi c^covt'iv auTou TTQO nQOcramou 6uva|aEwc; auxou OTI rcoAAr] EQTLV CTc^obga
i] naQ£(a(3oAr] auxou OTL iaxuQa iqya Aoycov auxou SLOTL u.eyaAr] r\ T\[iiga TOU KUQLOU LieydAr] Kat
Eni<$>avr\c, a<pobga Kai TLC coraL ixavoc; auTrj,
-R
2.26.1 Joel graphics
Logos in Joel
□ God: revelation
■ Man: prayer
□
Joel
314
Man: talk
Appendix 1 Logos in the LXX
2.27 Amos occurrences
Amos 1:1: Aoyoi A/awe ol iyivovxo £v vaKKCtgiu. EK SEKOUE OUC EISEV UTTED l£pouaaAr|(i £vf||a£DaL<;
OCiou fiaoiAicjc. Iou&a Kai EV ripeoaic l£Qof3oa[i TOU lcoac, |3aoiA£wc IaQanA noa ouo ETCJV XOV
CTELCFJJ.OU.
R550
Amos 3:1: dKOuaaxE xov Aoyov TOOTOV 6V EAdAiyjEV
cJ3uAf|g fjc dvriyayov EK yfjc Aiyu7TTou Asycov.
KUOLO<;
£d> uu.dc
OIKOC laparjA
Kai Kaxd ndoT|<;
R
Amos 4:1: dKOuo~ax£ xov Aoyov TOOTOV oaiadAELC xf|C Baaavixiboc ai £v TU OQEL xf|c Lau.aQ£iac ai
Kaxa&uvaaxEUOuaai nxcoxoix; Kai KaxaTtaTouaai 7TEvr|xac at Aeyoucrai xolc KugLoic; auxcuv ETTISOTE
r)|jLV O T T W C TT.LCO|J£V.
-R
Amos 5:1: dKOuoaTE xov Aoyov
KUQLOU XOUTOV 6V
Eycb Aa|_i|3dvt<j id? uu.dc 9gf]vov
OIKOC
Ia"oar|A.
R
Amos 5:10: Eixioriaav EV nuAaic EAEyxovTa Kai Aoyov ootov Epo£AuE,avTo.
R551
Amos 6:13: ot Eudx?aLvou.£voi £71 ou&Evi Aoycu ol A£yovx£C
OUK EV
xf|
ICTXUL
rjLicov ECTxo|i£V KEoaTa.
. T 553
Amos 7:10: Kai E^CUTEOTELAEV A|jaatac 6 L£Q£ucBai8r]A TTQOC iEQOpoau. pacrLAEa Iaoar|A AEytov
ouCTTOOcpdc; nOLEixai Kaxd aou AU.OJC EV (JECTCJJ OIKOU IcrgaT]A ou u.f| bvvr\xai r\ yf| UTTEVEYKETV
d^avxat; xouc Aoyouc auxou.
R553
Amos 7:16: Kai vuv OKOUE Aoyov KUQLOU OU AsyEtc utr) TTQO4>I]TEUE eni
6xAayajyf|crr|c ETU TOV OLKOV IaK<u|3.
TOV
IoganA Kai ou ]ar]
R
Amos 8:11: i5ou r|u.£gaL £QxovT£*LAEy£(.Kugio<; Kai E^aTioaTEAco
ou&£ 6ii|>av uoaxoc dAAd ALU.6V TOU aKouoai Aoyov KUQLOU.
AL|J6V ETUTTTV
yf|v ou Ai|aov dgxou
R
Amos 8:12: KaiCTCcA£u9r|0"ovxa(.u&axa£toc 6aAdooT|C Kai and Boggd sax dvaxoAtov
7t£gi.&ga|jouvTai CiytouvTEC TOV Aoyov KUQLOU Km ou \ir\ EUQCJOLV.
R
550 In Amos 1:1 the words do not refer to Amos speaking, but the words came to Amos: Aoyoi Apcjc OL
EyEVOVTO.
551 Amos 5:10 refers to speech consecrated to God: Aoyov ooiov.
552 Amos 6:13 refers to what is not worth mentioning, vanity.
553 Amos 7:10 speaks about prophecies concerning a violent demise of the king.
315
Appendix I Logos in the LXX
2.27.1 Amos graphics
Logos in Amos
1U
"
8
n God: revelatior
6
H Man: prayer
□
4
2
m
0
BM
Man: talk
^
Amos
2.28 Jonah occurrences
Jonah 1:1: Kai ey£v£To Aoyoc
KUQLOU TTQOC Icuvav TOV TOU
Aua6t Aiycov.
R
Jonah 3:1: Kat
EYEVETO
Aoyoc
KUQLOUTCQOCIcovav EK OEUTEQOU
Aiyiov.
R
Jonah 3:6: Kairryy iCT£V 6 Aoyoc ngoc, TOV (3aaiA£a Tf|c Niv£W| Kai ikaviaTT] a n d TOU 9QOVOU auToO
Kai 7i:£gt£LAaT0 TTJV aToAr|v auTOu deb sauTOu Kai 7T£QIE|3IXAETO CTCIKKOV Kat EKaQiaEV ETU ano&ou.
.R554
Jonah 4:2: Kai 7TQoo"EuE,aTo TtQOC KUQIOV Kai EITEEV d) KUOLE OUX OUTOL oi Aoyot uou ETL OVTOC uou EV
Ti;) YT1 u o u o a * TOUTO ngoECJaGaaa TOU <£>uyETv sic ©agate 6toTt Eyvcov OTI au sAEqucov Kat otKTtou.a)v
uaKQoGuuoc KaiTCOAUEAEOQKai u.£TavocJv ETU Talc KaKiatc.
O 5 5 5
554 Jonah's prophecies (revelation from God) were passed on to the king (Jonah 3:6).
555 Jonah 4:2 refers to Jonah's initial response to God.
316
Appendix 1 Logos in the LXX
2.28.1 Jonah graphics
Logos in Jonah
D God: revelation
■ Man: prayer
D Man: talk
Johna
2.29 Michah occurrences
Micah 1:1: Kai Eyevexo Aoyoc KUQLOU TIQOC, MLXOUCCV XOV XOU McjgaaGL EV n,LJEQaic, lcoaQa\j. tcai. AxctC
Kai ECEKLOU paaiAecov loubct UTTEQ d)v £L5EV TTEQL La^aQi'uxq Kai negi l£QOUO"aAr|(L.
R
Micah 1:2: aKOvaaxe Aaoi Aoyoug Kai TIQOCTEXETCJ T\ yf|
uu.lv Eig |_iaoTUQLOv KUQiog it OLKOU dyiou auxou.
KOLI
navtzc, ol
EV
auxfj Kai EaxaL KUQLO<; £v
R
Micah 2:7: 6 AEytov OLKOC; IaK<x>(3 TxaocogyioEv nvEULia KUQLOU £L xaOxa xd £TUTr|5£U|ja:xa auxou
oux oi AoyOL auxou £iaiv KOAOI LJET auxou Kai 6Q8O'L TzenoQEvvxai.
ECTXLV
Micah 4:2: Kai noQEucrovxai E9VT] noAAd xai EQOTJCTLV OEUXE dva(3cJ]UEv E'LC TO OQOC, KUQLOU K«L CLC; XOV
OLKOV xou SEOU IaKCj|3 Kai &£L£,OUCTLV r\\J.l\> xf)v 656v auxou Kai TOQ£uo6u.£8a EV xaicj XQI|3OL<; auxou
OXL EK £UOV e<;EAEuo"£Tai voiaog Kai A6yo<; KUQLOU ik l£QoucraAr|La.
R
Micah 6:1: dKouo"ax£ br\ Aoyov KUQLOU KUQIOC, EITTEV dvdaxr|8L KQ[8r|TL TTQOC; xa
dKouadxwaav oi [3ouvot cjjcovnv aou.
OQT]
Kai
R
Micah 7:3: ini xo KOKOV xdc; x.£iQa<~ auxwv £X0L(adCouaiv 6 aoxojv aiizi Kai 6
Aoyouc, EAdArjcrev icaxa8uu.LOV ^uxr|<; auxou EOXLV Kai £<;£Aouu.aL.
KQLTT|<;
EiorjvtKOUi;
317
Appendix I Logos in the LXX
T556
2.29.1 Michah graphics
Logos in Micah
□
God: revelation
■ Man: prayer
□
Man: talk
2.30 Habakkuk occurrences
Habaklcuk 3:5: TTQO TTQotjdmov auxou noQZVOcrai Aoyot;
KCU
££,£A£uaETcu
EV TTESLAOK; OL
nobtq auxou.
_R557
2.30.1 Habakkuk graphics
Logos in Habakkuk
s God: reflation
■ Man: prayer
D Man: talk
Hab
556 Mic 7:3 is an example of perverted justice, part of a description of men who do not order their way
according to God's commandments.
557 Hab 3:5 contains an announcement of God's arrival.
318
Appendix I Logos in the LXX
2.31 Zephaniah occurrences
Zephaniah 1:1: Aoyog KUQLOU be, £y£vr|0r| TTQOC Eocboviav TOV TOU XOUOL ULOV
TOSOAIOU TOU Au.aQi.ou TOU ECEKLOU £V r|)j.£Qau; Iaxnou ULOU AJJCOV paaiAecoc; lou&a.
R
Zephaniah 2:5: oucri oi KCCTOLKOUVTEC; TO axOLVLapa xf\q. QaAaoor\c, 7rdQ0iK0LKQr|TGJv
Aoyoc; KUQLOU £cb upac; Xavaav yf\ ctAAoc|)uAajv Kai cmoAdt ujactc; EK KaTOiKiag.
R
2.31.1 Zephaniah graphics
Logos in Zephaniah
□
God: revelation
■ Man: prayer
nMan: talk
Zeph
2.32 Haggai occurrences
Haggai 1:1: ev TCO SEUTEQC^ ETEL ETU Aageiov TOU fiaoiAitoc, EV TGJ unvi xqj EKTC>J u.ia TOU pnvoq
eyeveTO Aoyoc; KUQLOU ev x £( £ L Ayyaiou TOU 7iQO(j)r|Tou Aeycjv evnov br\ TXQOC. Zooo|3a(3eA TOV TOU
LaAa8u"|A EK <pvAf\<; lov&a Kai TTQOC; Inaouv TOV TOU IWOESEK TOV LEQEO TOV peyav Aeycov.
R
Haggai 1:3: Kai EyEVETO A6yo<; KUQLOU EV X^LQI AyyaLOu TOU rrQocf>r]Tou Aeycjv.
R
Haggai 1:12: Kai r]KouaEv Zoooj3aj3eA 6 TOU LaAaGLqA EK cJjuAfjg lou&a Katlrpoix; 6 TOU IGXTE&EK 6
LEQEUC; 6 pcyac Kai navTEt; oi KaToAoLTiOL TOU Aaou if\c. (Jjcjvfjg KUQLOU TOU 8EOU auTwv Kai TCJV
Aoyajv AyyaLOu TOU TTQOcfiriTOu Ka9oTL sianEaTELAev auxov KUQLO<; 6 8e6<; auTCJv TTQOC; auTOuq: K«L
£<tx}[3r|9r| 6 Aao<; and TTQOOCOTIOU KUQLOU.
-R
319
Appendix I Logos in the LXX
Haggai 2:10: x£xgd&L Kai EucdSixou Evdxou ^nvdc
KUQLOU TIQOC Ayyatov TOV 7ioo<j)rixr]v Afytov.
EXOUC 6EUT£QOU
cm
AOQEIOU
Eysvfxo A6yo<;
-R
Haggai 2:20: teal £y£vexo Aoyoc
TOU nxyvoc AEVCOV,
KUOLOU EK OEUXEQOU
ngoc Ayyaiov xov Tigoc|)nTr|v xExgdbi Kai £iKd£n
-R
2.32.1 Haggai graphics
Logos in Haggai
Q God: reflation
I ■ Man: prayer
D Man: talk
2.33 Zechariah occurrences
Zechariah 1:1: EV xw dyoow |ar|vi EXOUC &£UT£pou inl ActQEiou eyevETO Aoyoc Kugtou Tigoc Zaxagiav
tov xou Bagaxiou uiov Ao&w xov rtgocf>r|xxjv Afycov.
-R
Zechariah 1:6: nAriv roue Aoyoui; \xov Kai xd vOLnu.d \iov 6£X£cf6£ o a a Eyw £vxeAAo|aai £v 7rv£U|iaxi
LIOU xolc bouAoic |aou xolc noo^rixaic oi KaxEAd(3oo"av xouc Traxegac ULIGJV Kai dTTEKgiSnaav Kai
Einav KaGcoc nagaxExaxxai. KUQLOC navxoKgdxcjg xou noLqoai Kaxd xdc 6&ouc ujacov Kai icaxd xd
E7ttTr|5£ULiaxa UJJWV ouxwc £noir|0£v UIALV.
R55S
Zechariah 1:7: xr) XExgd&i icai EtKd&i xcp Ev6EKdxaj rirjvi ouxoc ECTXIV 6 |anv £a(3ax ev xw &EUT£QCJJ EXEI
E7iL AaQEiou iyivzto Aoyoc KUQLOU TIQOC, Zax^Qiav xov xou Baoaxtou utov A5&co xov ngod>nxr)v
AEycuv.
R
558 Zech 1:6 refers to words spoken by God.
320
Appendix I Logos in the LXX
Zechariah 1:13: Kai. ct7XEKQi.6r|
Kai Aoyouc vragaKArixiKOuc;.
KUQLOC; navxoKQdxajQ
xcl) dyy£.Aoj xa> AaAouvxi
EV £)IOL yr|u.axa
K<xAd
R
Zechariah 4:6: Kai drcEKQLGi] Kai ELrtEv TXQOC. yie Aeycuv ouxocj 6 Aoycx; KUQLOU TIQOC; ZogoBaBEA Aeywv
OUK EV 5uvd(aEL jjEydArj OU&E EV LQXUL dAA r) EV nvEUjuaiL j_iou AE^EL KUQIOC; 7xavxoKQdxcjQ.
R
Zechariah 4:8: Kai EyEVExo Aoyog
KUQLOU TTQOCJ
pf Aeytuv.
-R
Zechariah 6:9: Kai EysvExo Aoyog
KUQIOU TIQOC, |_L£ Aeycov,
-R
Zechariah 7:1: Kai Ey£V£xo EV xcp XExdgxco ETEL EK'L AagEiou xou BaaiAECJC eysvEXO Aoyog
ZaxoQiav XEXQO<OU [ar|v6g xou svdxou 6c; EGTXLV XaaEAfiu.
KUQLOU
ngbq
-R
Zechariah 7:4: Kai Eyevsxo Aoyog
KUQLOU XCUV &uvd|j.ECL>v TXQOC; LJE
Asyajv.
-R
Zechariali 7:7: oux OUXOL ol Aoyoi ELCTLV OUCJ EAccAiyjEv KUQLOC; EV x£QO"iv TGJV ngocf»r|xcov XCJV
EJUTIQOCT8EV OXE r)v lEQOuaaAt]ja KaToiKouu.£vr] Kai EuGr]voueja Kai a i TTOAELC auxrjc; KUKA68EV Kai r\
OQELvr] Kai ri, TTEcnvrj KaxwKElxo.
R
Zechariah 7:8: Kai EycvExo A6yog
KUQLOU TTQOCJ
Za^apLav AEywv.
-R
Zechariah 7:12: Kai rnv icag&iav avxcov ExaEav d^£L6f| xou (an, EiomcouELv xou vou.ou LJ.OU Kai xoug
Aoyoucj ovc, E^anEaxELAEv KUQLOCJ navxoKgdxajQ EV rcvEUuxm auxou EV XEQCUV TCOV TTQOCJHIXCJV TGJV
EU.TCQOO'GEV Kai Eysvsxo ogyf] jaEydAr] n a g d Kugiou navxoKQaxoQOC
-R
Zechariah 8:1: Kai EyEvExo Aoyog
KUQLOU
TravxoKQaxoQOc; Asytuv.
-R
Zechariah 8:9: xd&£ Asy£i KUQLOC, TravxoKQdxcjQ Kaiiaxvixoiaav ai X^QZC uu.djv xdjv dKOuovxcuv
xaic; r]^i£QaLg xauxaLC xouc Aoyoug xouxoug EK axou.axocj xtuv 7tQ0<j)r|TGJV dcj) qc l^UEQac
x£0£u.£ALajxaL 6 OLKOC KUQLOU rcavxoKQdxoQog Kai 6 vadg dc|5 ou cjKo&6u,nxaL
EV
R
Zechariah 8:16:
OUXOLOI Aoyoi
oOg 7TOLr|0"£T£ AOAELXE dAn0ELav EKaaxog
TTQOCJ TOV
nAnaiov auxou Kai
KQLJja ELQnVLKOV KQLVaxE EV x a l C TTUAatg UU.GJV.
321
Appendix I Logos in the LXX
_R559
Zechariah 8:) 8: Kai lyivEio
Aoyoc; KUQLOU TravTOKQdxoQoc
TIQOC, ]JE
Aeywv.
-R
Zechariah 9:1: ArJLiLioc Aoyou KUQLOU EV yrj Le&oax Kai Aa^aaxou Suaia auxou
avBguinovc, Kai naaaz c^uAdg TOU IoroanA.
6LOTL KUQLO<;
edKioa
R
Zechariah 11:11: Kai &Lao~K£&ao"9r|aETaL EV xfj r]|aEQa EKEivn, KaL yvwcovTaL oi Xavavaioi Ta
nQOpaxa r a cjjuAaaaoLisva 5IOTL A6yo<; KUQLOU EOTLV.
-R
Zechariah 12:1: Af|LiLia Aoyou KUQLOU ini TOV IaQar|A
ynv Kai nAauouv nv£uu.a dv0gdmou ev auTW.
AEYEL KUQLOC; EKTEIVCJV
ouQavov Kai OeLaeALCJv
R
2.33.1 Zechariah graphics
2.34 Malachi occurrences
Malachi 1:1: Ar)|_ii.ia Aoyou
KUQLOU
ini
TOV
IaQar|A
EV
x£LQi dyytAou auTou SeaSe br\ ini xaq, KagSiac;
ULiWV.
R
559 Zech 8:16 contains God's commandments to his people.
322
Appendix I Logos in the LXX
Malachi 2:17: oi nagoivvovtec. TOV 0E6V EV xoig AoyoLg uucuv xxii eiTrate EV TLVI 7iaQcj£.uva|j£v
auTov EV TCJ Aeyav U|adc;rcd<;TTOLCJV Trovncjov KTXAOV EVWTTLOV KDQLOU KOU EV avxolc, auxot;
Eu5oKna£v K « [ rcou ECTTLV 6 0£Ot; XT\Q bLKcuocaivnc
T
Majachi 3:13: £|3aQi)vaT£ in
Kara aou.
EJJE TOU<; Aoyouc;
upwv Aeyei
KUQLCK; KCIL
smaxs
EV TLVI
KaTcAaAqaaLjEv
T
2.34.1 Malachi graphics
Logos in Malachi
D God: r e f l a t i o n
■ Man: prayer
D Man: talk
Mai
3 Conclusion about Aoyoc; in the LXX
The use of Aoyoc; (2.12.34) shows:
a) that Aoyoc, like Aoy LOV , can be used for specific revelatory speech of God as he relates to
people.
b) that Aoyoc;, unlike Aoyiov , can also express human communication to God, like prayer
and oaths in God's sight.
c) that Aoyoc;, unlike Aoy LOV, can also express human communication to other people.
d) that consequently Aoyoc; can be said to have a wider application than AoyLov.
e) that Aoyoq as such is less specific than Aoyiov, and consequently its meaning depends on
the context it is used in.
323
Appendix I Logos in the LXX
f) that consequently Aoyoc; needs further qualifications in its context to warrant the
translation "oracle". When it has the latter as reference, the context specifies its use with a
description of the oracle or adding qualifications to Aoyoc; like TOU Geou or KUQLOU.
f) that the contexts of the Psalms and the Prophets, where communication with God plays an
important role, often caUs for Aoyoc; in a relevatory sense.
g) that, especially in the Major Prophets, Aoyog is used for specific pronouncements by God,
being revealed to a Prophet on a certain day, making the use of Aoyoc; virtually identical to
that of Aoyiov in its classical use. Consequently the translation "oracle" is warranted for
Aoyoc; in these passages.
h) While in the prophets other than Isaiah Aoyiov is not used at all, in Jeremiah and Ezekiel
Aoyoc; seems to take over its function completely. Jeremiah in particular has many
grammatical indications of an oracular context (see 12.4). Already in Isaiah the use of Aoyoc;
is combined with £y£V£TO (cf. Isaiah 38:4 Kai eyeveTO Aoyoc; KUQLOU TTQOC Hcraiav
Asyoov). This reinforces the idea that God is the initiator of his Word and that the prophets
are its mere recepients and mediators. In Jeremiah and Ezekiel the phrase KCCL tyevexo
Aoyocj KUQLOU TXQOC, [IE Aeycov is especially popular.
3.1 Graphic overview of Aoyoc; in the LXX
The following graph shows the spread of the occurrences of Aoyoc; in the Septuagint.
Logos in LXX (1)
100
90
80
70
60
50
40
30
20
10
0 \K «
Gen Deut
324
Appendix I Logos in the LXX
This second and third general graph shows the nature of the occurrences of Aoyoq in the
Septuagint.
Logos in LXX (2)
God: revelation
□
m Man: prayer
□
Man: talk
Logos in LXX (3)
100%
□
Man: talk
B Man: prayer
® God: revelation
Ge Jos 1 Ki Ne Ecc Eze Ob Zep
Genesis Malachi
325
Appendix I Logos in the LXX
4 Linguistically related words
4.1 Aoyeiov in the LXX
Morphologically related is the word Aoyeiov (Liddell & Scott 1996:1056), the oracular
breast pouch of the Mosaic high priest. Its oracular significance shows in expressions like
"oracle of judgment "(Ex. 28:30, cf. Lev 8:8). As TO Aoyeiov is important only to the extent
that it provides a wider context to the use of Aoyiov in the Septuagint, the occurrences are
provided, but without translation.
Exodus 28:15: Kai notrjCTEig Aoyeiov TCOV KQLGECJV egyov TTOIKIATOU Kara TOV guGfiov Tfjg enaj|Ji5og
noifjaeig auTo EK XQVOLOV Kai uaKivGou Kai rcogcfjugag Kai KOKKIVOU KEKAwoiievou Kai puocrou
KEKAGJCT[JEVI]C; 7T0if|cr£ig auTO.
Exodus 28:22: Kai 7ioifja"£ic eni TO Aoyeiov Kgoaaoug ovyLnznAsY^Evovq Egyov dAuaiocuxov EK
XQvalov KaGagou.
Exodus 28:29: Kai Afj|ai^£Tai Aagwv xa ovo^aTa TWV ULCLW lagarjA ini TOU AoyEiou Tfjg KgiaecLig ini
TOU orfjGoug eiorovTi eig TO dyiov u.vr|u.6o"uvov evavTi TOU 8EOU Kai Gfjaeig eni TO Aoyeiov xf\c,
Kgiaecug Toug Kgoaaoug Ta dAuaiotoxd in d(acf)OTEQCL)v TCOV KALTGJV TOU AoyEiou em8f]aeig Kai Tag
ouo daruSiaKag £7u8f)0"eig in du.d)OTegoug Toug cb[iovq xf]g £7Ta>(JLOog Kara ngocconov.
Exodus 28:30: Kai emefJCTEig eni TO Aoyeiov xfjg KOLCTECOC TT]V ofjAcjaLV Kai Tf|v dAfiGf lav Kai earai
ini TOU arrjGoug AOQCJV orav EianogEur|Tai eig TO ayiov evavTiov Kugiou Kai OLOEL Aagcov Tag
KoiaELg TCJV uiwv lagarjA Eni TOU OTfjGoug evavTiov Kugiou &id rravTog.
Exodus 29:5: Kai Aapwv Tag aroAdg ev&uaeic Aagajv TOV d&EAd)6v crou Kai x6v xitwva TOV no&i]gi]
Kai xf]v ETicjjuioa Kai TO Aoyeiov Kai auvdi^eig auxcjj TO AoyElov ngog Tpv ETrcopioa.
Exodus 29:5: Kai Aapwv Tag aToAdg ev&uaeig Aagcov TOV d&£A(f>6vCTOUKai TOV xttdwa TOV 7ro6fjgr|
Kai TT|V Inojji'iba Kai TO Aoydov Kai auvdvpeig auTCo TO Aoyeiov rcgog TT|V encou.i&a.
Exodus 35:27: Kai oi dgxovxeg f|veyKav Toug AiGoug Tfjg a|uagdyoou Kai Toug AiGoug Tf|g
7iAr]Qwa£Cjg £ig xrjv enwu.i5a Kai £ig TO Aoyeiov.
Exodus 36:15: Kai inoir\aav AoyEiov egyov ucfiavxov TTOLKIAUI Kaxd TO Egyov xf]g enuj|uioog EK
XguCTiou Kai uaKivGou Kai Tragcfjugag Kai KOKKLVOU OLavevr|CTu.evou Kai Buaaou K£KAcoau.£vr|g.
Exodus 36:16: TETodycjvov
eugog 6LTIAO0V.
SUTAOUV
enoirjaav
TO Aoyeiov
a7n6a|afjg
TO
jafJKog Kai ameapfjg
TO
Exodus 36:22: Kai enoiriaav eni TO AoyEiov Kgoaaoug auunenAEyjievoug Igyov £(jTiAoKiou EK
XQuaiou KaGagou.
Exodus 36:28: i<ai auveatJHySEv TO Aoyeiov and TCUV 5aKxuAiajv TGJV in auTOu eig Toug &aKTuAioug
Tf|g encjua&og OTJvexo|aevoug EK Tfjg uaKivGou auu.TtenAeyu.£voug eig TO udjaaua Tr\c, e^aj|ui5og 'iva
[ir] xaAdxai TO Aoyeiov dno xfjg £7Tco(ai5og KaGd auveTa^ev Kugiog TO) Majucrfj.
Exodus 36:28: Kai onveocJMy^Ev TO Aoyeiov diio TWV 6aKnjAicov xwv in aui:ou eig TOug 6aKTuAtoug
Tf]g encj(ji6og cruvexofaevoug EK n^g uaKivGou auijnE7TAEyjj£voug eig TO ud)aa|ta xf\c. emoui&og Iva
pr] xaAdTai TO Aoyeiov and vqq. E7iaj(jibog KaGd cruvera^ev Kugiog tto Mcouorj.
Leviticus 8:8: Kai eneSrjKev in auxiiv TO Aoyeiov Kai erteGrjKev EH'L TO AoyEiov TT)V 6r|AcuaLV Kai TT|V
dAr|8£iav.
326
Appendix I Logos in the LXX
Leviticus 8:8: Kai £7i£0rjK£v in auxfjv TO Aoy£iov Kai £7i£0rjK£v £7ii TO Aoy£iov xfjv bf\Acooiv Kai xfjv
aAf|0£iav.
Sirach 45:10: axoAf| ayiqi XQuaw Kai uaKivOcp Kai TtOQCJ)UQa £QycjjTCOIKIAXOUAoy£ia; KQICTECOC; 5f|Aoix:
dAr|8£ia<; K£KAax7|a£v^ KOKKCJJ £Qycp TEXVITOU.
4.2 [iavxeiov in the LXX
As background information it is valuable to note the use of [mvxelov (Liddell & Scott
1996:1079) in the LXX. Like the related [xavzeia it seems to emphasize the human
involvement and activity in divination. They are rarely used in the LXX, with only a handful
of occurrences (in Numbers, Deuteronomy, Proverbs and Ezekiel).
The lips of the king may be touched by divine influence. Proverbs 16:10: [xavzeiov eni
XELAECXIV BaaiAecog ev be KQICXEIOU [ir\ 7iAavr]9ri xo axojaaauxou.
Otherwise [aavxeiov is used in a context of pagan divination ([mvxeia). Ezekiel 21:2728:
eyevexo xo [aavxelov eni l£QovoaAr\[x xou BaAelv xdoaKa, xou &iavol£,ai oz6[xa ev
Bof], v^woai cj)covr|v [aexd KQauyf|g, xou BaAelv xctpaKa eni xdg 7iuAag auxf|g Kai
BaAelv xwfaa Kai OLKoSo^fjaaL BeAoaxdaeig. 28 Kai auxog auxolg cog [aavx£u6[a£vog
[aavxeiav £vco7TLOv auxcov, Kai auxog dva[ai[avr|aKcov d6LKiag auxou [avrjaGfivaL.
(Ez 21:2122, ANETS: And the oracular response came against Jerousalem, to throw up a
palisade, to open wide a mouth in a shout, to raise up high a voice with a cry, to throw up a
palisade against its gates and to put up a ramp and to build batteries of warengines. And he
shall be to them as one divining vain things before them, and he shall be as one recalling
injustice to be seized.) Otherwise in Ezekiel the divine angle of the one true God is regularly
expressed by Aoyog KUQLOU (cf. e.g. 21:1 Kai eyevexo Aoyog KUQLOU 7TQog [ie Aeycov).
The use of jaavxeia has a pagan connotation as well. Numbers seems to treat [aavxelov as
the implements used in this divination. Numbers 22:7: Kai £7ioQ£U0r| r\ yeoouaia McoaB
Kalf| yeoouaia Ma5ia(a Kalxd jaavxela ev xalg X£Q°"lv auxcov KalfjA0ov 7to6g
BaAaaja Kai £L7tav auxcp xa Qr||aaxa BaAaK (Translation: And the elders of Moab went,
and the elders of Madiam, and their divining instruments were in their hands; and they came
to Balaam, and spoke to him the words of Balac). The use of xd (xd \xavze~wC) in this passage
indicates a neuter plural, pointing to [mvxelov. The plural for the nominative plural of the
feminine jaavxeia (in nominative singular equalling neuter plural of jj.avx£LOv) would have
been \iavie~wa (cf Grosvenor & Zerwick 1988:v). If one does not suppose that the translator
or transcriber mistakenly, or conform the use at the time, wrote the neuter plural for the
feminine nominative (identical declension), one should take Numbers 22:7 as a case of
mytonomy, an abstractum pro concreto, which uses the result ([mvxelov) to describe the
elements involved in bringing this about.
Deuteronomy 18:10 (a prohibition against divination) andEz 21:26 (the king of Babylon
practicing divination) also refer to pagan (illicit) divination.
These words are not found in the New Testament. Proverbs 16:10 contains the only positive
reference.
327
Appendix I Logos in the LXX
4.3 XQTlfUXTiCco in the LXX
Although by the first century AD XQT]|icmCco was widely used as "to utter an oracle," this is
not the original meaning of the verb. Earlier it described engagement in a transaction of some
sort. We see this use e.g. in 1 Kings, where Elaijah mocks the prophets of Baal, and also in
the book of Job.
1 Kings 18:27: Kai £y£V£xo |a£ar||a(3QLa Kai. £|auKTr)Qia£v auxoug HAiou 6 0£a|3ixr|<; Kai EIJIEV
cjxovfj jaEydArj ° T L 6EOC; ECTXLV oxi dSoAEaxia auxcjj ECTXLV Kai d|aa |af|7iox£
XQT]|LaxiC£i avxoc, i) |af)7tox£ Ka9£u5£i avxoc, Kai ££avaaxf|CT£xai.
ETIOCOAEIOQE EV
Job 40:3: \xr\ a7t07toiou p.ou TO KQip.a OLEL 5E LIE aAAcog aoi K£XQi"||LaxiK£vai f\ iva dvac^avfjg 5iKaiog.
In Jeremiah this verb is used to describe marriage deals, where the neighbour's wife litterally
changed hands.
Jeremiah 5:8: ijmoi 8r)Au|aav£lg EyEvrjBncrav EKaaxog £7iixr]v yuvaika xou 7tAnaLOV auxou
£XQ£|l£TlCov.
Later in Jeremiah one finds XQTi^ciTiCei in an oracular setting, as a warning from above.
Notice the use of xoug Aoyoug / Aoyov in combination with XQTHicmCti in these instances.
Jeremiah 32:30: Kai ov 7XQOcf>r|X£Ucr£i<; £7i auxoug xovc, Aoyoug xouxoug Kai IQEIC, KVQIOC, dcf> uvJ^nAou
XQn|iaTL£L a7io xou dytou auxou 5coa£i <$>GJvf]v auxou Aoyov XQn|Laxi£i £7ii xou xo7iou auxou Kai
ai5a5 coa7i£Q xQuycovxE? a7TOKQi8f|crovxai Kai m i xoug Ka6r||a£vou<; £7x1 xr]v yfyv.
Jeremiah 32:30: Kai au 7iQO<$>r|X£Ucr£i<; in auxoug TOVC, Aoyoug xouxoug Kai EQEL? KUQLO? dcf> uvJ^nAou
XQTip.axi£i and xou dytou auxou ScbaEic^covryv auxou Aoyov xpniAaxiel erti xou XOTTOU auxou Kai
ai5a5 cocmEQ xQuycovxE? a7xoKQi9f|crovxai Kai £7TL xovc, KaBniiEvoug ETXL xf\v yfjv.
Jeremiah 33:2: ouxcog EITTEV KUQLO? axf|8i EV av\r\ OLKOU KUQLOU Kai XQn|Laxi£i<; a7iacri xolg IouSaioig
Kai 7tdaL xoig EQXOILEVOK; 7XQOOKUV£LV EV OLKCO KUQLOU a7iavxa<; xoug Aoyoug ovc, auv£xa£d OOL
auxoig XQ^oixiaai |af] dc^EAng (Sfj|aa.
Jeremiah 33:2: ouxcog EIJIEV KUQLO? crxf|8i EV av\f\ OLKOU KUQLOU Kai XQniLaxLELg a7iaai xolg IouSaioig
Kai 7xdai xoig £QXO|a£voLg 7IQOOKUV£IV EV OLKCO KUQLOU a7tavxag xoug Aoyoug ovc, auv£xa£d OOL
auxolg XQnUcmcrai jar) dcf>£An<; Qf||aa.
Jeremiah 36:23: Sifyv i.7ioir)oav dvo|aiav EV IaQanA Kai EjaoLX<ivxo xdg yuvaikag xcov 7ioAixcov auxcov
Kai Aoyov £XQnp.dxLaav EV xcjj 6v6|aaxi. |aou 6v ou auv£xa£a auxoig Kai Eyco |aaQxug cf>r|criv KUQLO?.
Jeremiah 37:2: ouxcog £i7T£V KUQLO? 6 Qe.bc, IcrQar]A Asycov yQaiJrav navxac, xoug Aoyoug ovc,
£XQi"||idxicra 7tQO<; CTE £7xi (3L(3ALOU.
Jeremiah 43:2: Aa|3£ aeauxcjj xaQttov |3L(3ALOU KaiyQav|)ov £7t auxou 7xdvxac; xovc, Aoyou? OVQ
£XQn|adxLcra 7tQO<; OE Eni iEQOuaaAnLi Kai £ni Iou6av Kai £7x1 ndvxa xd lB\r\ dcf) f\c, r)|a£Qa<;
AaAfjaavxoc: |aou 7XQO<; OE dcf) r||a£Qcov Icoaia (3aaiA£coc; IouSa Kai ECOC; xf\c, r||a£Qac; xauxnc;.
Jeremiah 43:4: Kai EKOAECTEV lEQ£|aiac; xov BaQouxulov NnQLOU Kai EyQav|)£v d7to ax6|aaxoc; IEQELILOU
7idvxac; xouc; Aoyouc; KUQLOU OVC, £XQn|adxLa£v 7TQOC; auxov ELC; X«QXLOV |3L|3ALOU.
328
Appendix I Logos in the LXX
4.3.1 XQr\\xa.Ti£,Ck) in the New Testament
Matthew uses XQT"]K<*TLCCO exclusively as a divine forewarning. The verb no longer needs
extra indicators to signal its oracular meaning.
Matthew 2:12: Kai xpnnaxi.a9£vx£<; Kax' ovap (at) avaKayiipai TiQoq. 'Hpoo&nv Si' dAAn<; 65ou
dv£xwpnaav £i£ T;11V X^P^v auxcuv.
Matthew 2:22: dKouaa<; 6E OXI Apx£Aao<; |3ao"iAeu£i TV\C, lovbaiac, dvxi xou naxQoq auxou 'Hpcobou
£cj)o(3r|9r) EKEL a7i£A9£iv xpr||^axia9£i<; be Kax' ovap dvEXcopnaev eic. xd |^£pn xf)<; TaAiAaiaq..
In Luke's Gospel XQT"]K<*TLCCO describes a positive divine intimation.
Luke 2:26: Kalfjv auxoj KExpr)|^axio"|a£Vov U7i6 xou 7iv£U|aaxo<; xou dyiou |ar) i&£lv 9dvaxov npiv f|
dv l&n xov Xpiaxov Kupiou.
Relevant for this research (as they also carry "oracles of God"passages), Acts, Romans and
Hebrews exclusively apply XQT"]|LiaTLC£i in its oracular sense.
Acts 10:22: ol be elnav Kopvr|Aio<; £Kaxovxdpxr|<; dvrjp &iKaio<; Kal cj)o(3ou|a£vo<; xov 9EOV
|^apxupou|a£vo<; XE U7i6 oAou xou E'9VOU<; xcov 'Iou&aicov £xpr||^axLa9r| U7i6 ayyeAov dyiou
|H£xa7i£|ai^aa9a( oe eiq xov OLKOV auxou Kai aKouaai p7]|uaxa n a p d aou.
Acts 11:26: Kal Euparv f\yayev eiq Avxioxsiav EyevExo be auxolc; Kai EVLauxov oAov auvax9fivaL EV
xfi £KKAr|a[a Kai bibd^ai oxAov ucavov xpn|iaxiaai x£ Tipcoxcog £V Avxioxsia xou<; [i.adr\Tac,
XQIOTWLVOVC;.
Romans 7:3: d p a ouv C<^vxo<; xou dv6po<; |aoixaAi<; xpTmaxiaEi eav yEvrjxai dv&pi exepco edv be
a7io9dvr| 6 dvr|p £A£u9Eoa eaxiv a 716 xou vo^ou xou \xr\ elvai auxr]v noixaAi&a y£vo|a£vnv dv5pi
EXEpCp.
Hebrews 8:5: oixiv£<; tmo&Eiynaxi Kai cncid AaxpEuouaiv xwv Enoupaviarv Ka9cb<; KEXQrmdxiaxai
MariJOTJ? (^EAACOV ETUXEAEIV xr]v cncr|vr|v opa y a p cj)T]aiv 7ioa\oeic, rtdvxa Kaxd xov xurtov xov
5£tx9evxa aoi EV xqo opei.
Hebrews 11:7:7iiax£ixpil(^axia9£i<; NcbeTCEpixarv|ar|6£7ico pA£no(^£Vcov £uAaf>r|9£u; KaxEOXEuaaEV
KL^COXOV EL<; acoxr|Qiav xou OLKOU auxou 5i' f\<; KaxEKpivEV xov Koa^ov Kai xf|<; Kaxd niaxiv
&LKaLOcruvr)g £y£V£xo KAnpov6|ao<;.
Hebrews 12:25: ^AETIEXE [ir\ 7iapaixr|crr]09£ xov AaAouvxa £ i y a p EKEIVOI OUK £<;£c|)uyov eniyf\c,
TiapaLxr|ad|a£voi xov xprniaxLCovxa TtoAu |adAAov r]|a£lc: oi xov arc' oupavcov dnoaxQ£cj)6|a£voL
4.4 XQimatiafio*; in LXX and New Testament
Morphologically related to XQTH*cmCfr> is the proper noun XQTlK<*Tia|a6c;, which probably
had an earlier oracular connotation that reflected on the use of the verb in later times.
Proverbs 31:1: oi ejaol Aoyoi Eipnvxai U7io 9EOU |3aaiA£coc; xpnnaxiano<; 6v Enai&EuaEV r| |^r|xr|Q
auxou.
This word is also used similarly in the deuterocanonical writings of the L X X .
329
Appendix I Logos in the LXX
2 Maccabees 2:4: fjv 5e EV xfj yQatyr] &S TlSlv o"Kr)vr)v Kal xf]v KL|3WXOV EKEAEUCTEV 6 7ipocj)r)xr|c;
XQi"maxia[iou YEVT]9£VXO<; auxqj cruvaKoAouOelv d)Q be e^fjAGev el<; TO 6QO<; oi) 6 Majuaf]<; dva|3d<;
£0£daaxo xf]v xou 9EOU KAripovofiiav.
2 Maccabees 11:17: Iwavvr|c; Kal ApEaaaAwfi ol 7i£[icf>9£vx£<; 7iap v[icbv embovTZC, xov
UTiOY£YQallll£vc,v XQimaTLCT!lov n ^ ^ o u v TTEQL xarv 5L auxou ar]|aaLVO|a£vwv.
In the New Testament XQTlficmafioc; is found only once. The Apostle Paul presents it as an
oracular pronouncement from God.
Romans 11:4: dAAd xi AEYEI auxcp 6 x(?T"|!aaTLCT!ao^ KaxeAuiov £|aauxcjj £7ixaKiaxiAiou<; avbqac, OIXIVEC;
OUK £Ka|ai^av YOVU xfj BdaA.
4.5 Relevance related words
This brief overview of some words grammatically related or providing a linguistic context to
the use of Aoyog and Aoyiov in the LXX shows Aoyeiov, as the oracular breast pouch of the
Mosaic high priest. As the LXX does not give any description of its operation, nor
specifically connect it to the production of Aoyog or Aoyiov, it is not relevant for the aims of
this research. The use of [rnvreiov, "divination," and [rnvxeia is very similar to that of
Plutarch's in De Defectu Oraculorum, emphasizing respectively the human experience of and
activity or implements involved in divination. Although by the first century AD XQT]ficn:iC£i
was widely used as "to utter an oracle," this is not the earlier meaning of the verb. In earlier
days it referred to engagement in a transaction of some sort. This use was observed in 1
Kings, where Elaijah mocks the prophets of Baal; and also in the book of Job. Jeremiah uses
this verb to describe marriage deals that involved neighbour's wives litterally changing hands.
Later in Jeremiah one finds XQV\\X.(XT\L,ZI in an oracular setting, as a warning from above. This
latter use is continued in the first century writings of the New Testament. Significant for
Aoyog in the Septuagint, in those oracular settings in the book of Jeremiah XQilficmCei is
used in combination with xoug Aoyoug/ Aoyov.
330
SUMMARIES
SUMMARIES
Samevatting in Afrikaans
Summary in English
Resumen en Espanol
Zusammenfassung auf Deutsch
Samenvatting in het Nederlands
,
331
331
332
333
334
335
Samevatting in Afrikaans
Orakels van God: 'n vergelykende studie van die Apostoliese Christendom en sy Grieks
Romeinse wereld.
Die sentrale teoretiese bevinding van hierdie studie is dat, volgens die beoordeling van die
oorspronkelike ontvangers, die gebrek aan persepsionele egte goddelike openbaring 'n
wesentlike rol gespeel het by die val van die Griekse orakels en die opkoms van die
Christelike orakels in die GrieksRomeinse wereld van die eerste eeu na Christus.
Uit die ondersoeksgegewens van hoofstukke 35 kom na vore dat Plutarchos se De Defectu
Oraculorum 'n kommerniswekkende agteruitgang van die Griekse orakel diens boekstaaf.
Dit was vir die betrokkenes allereers 'n saak van godsdiens en geloof. Dit was nie bloot die
probleem dat die orakels besig was om te verdwyn nie. Die mense het ook nie langer belang
gestel om hulle te raadpleeg vir belangrike aangeleenthede in die maatskaplike en politieke
lewe nie. Die invloed van die orakels het verminder tot trivialiteite en dinge wat selfs is. Die
orakels van Plutarchos het opgehou werk omdat die GrieksRomeinse wereld van sy tyd
orakels nie meer aanvaar het as 'n betroubare bron van egte goddelike kommunikasie nie. Die
oorsaak van hierdie agteruitgang moes volgens Plutarchos gesoek word in die afwesigheid
van die gode, wat hulle nie langer sou bemoei het met die meeste van die ou orakelplekke
nie. Gevolglik was daar nie meer egte goddelike openbaring beskikbaar by die orakelplekke
van weleer nie. Op 'n dramatiese hoogtepunt van sy boek De Defectu Oraculorum, stel
Plutarchos voor dat hierdie verskynsel van die agteruitgang van die orakels toegeskryf moet
word aan die afwesigheid en selfs die dood van die gode.
Terselfder tyd was die apostoliese Christendom (hoofstuk 612) veel positiewer gestem.
Hierdie beweging het vol oortuiging geproklameer dat hulle Orakels van God ontvang het.
Hulle God was nie besig om te verdwyn of dood te gaan nie. Sy Woorde was beskou as egte
openbaring uit die hemel. Die Christene het dit as sodanig ontvang en gesien as 'n boodskap
wat praktiese inhoud vir hulle totale lewe het. Hierdie boodskap van die apostoliese
Christendom het sterk veld gewen in die GrieksRomeinse wereld van die eerste eeu na
Christus.
Die belangrikste gevolgtrekking van hierdie ondersoek is dat die respektiewelike opkoms en
ondergang van die orakels in die GrieksRomeinse wereld van die eerste eeu, soos skrywers
uit daardie tydperk dit gesien het, veral verklaar moet word in terme van geloof (hoofdstuk
13).
Summaries
Summary in English
Oracles of God: a comparative study of Apostolic Christianity and its GrecoRoman world.
The central theoretical argument of this study is that the lack of perceived authentic divine
speech in the experience of the recipients played a crucial role in the fall of the GrecoRoman
oracles in favour of the Christian oracles of God.
The data presented in chapter 35 establish that Plutarch's De Defectu Oraculorum suggests a
dramatic decline of the Greek oracle religion. This was an issue of faith. Not only were the
oracles disappearing, but they were no longer consulted for important decisions. Their
relevance was reduced mostly to the area of trivial and even shameful enquiries. The oracles
of Plutarch ceased because the GrecoRoman world did no longer appreciate these oracles as
a source of authentic and relevant divine communication. In Plutarch's mind the reason for
this was in the disappearance of the presence of the gods from most of the sites that had been
oracular previously. Consequently genuine communication from the gods was no longer
available. In a dramatic and desperate climax De Defectu Oraculorum suggests the departure
and even the death of the gods to explain the phenomenon of the disappearance of the oracles.
Apostolic Christianity (chapter 612), on the other hand, claimed that it had received oracles
from God. Its God was not disappearing or dying. His messages were considered to be
genuine revelation from the realms of glory and embraced as relevant by Apostolic
Christianity. Theirs was a message that convinced many in the GrecoRoman world of the
first century.
The respective rise and fall of the oracles in the GrecoRoman world of the first century as it
was perceived by writers of that era should be primarily explained in terms of faith (chapter
13).
332
Summaries
Resumen en Espanol
Los oraculos de Dios, un estudio comparativo de la Cristiandad Apostolica y su mundo
GrecoRomano.
El argumento teorico central de este estudio es que la falta de perception de autentica
expresion divina en la experiencia de los recipientes jugaron un rol crucial en la caida de los
oraculos GrecoRomanos, a favor de los oraculos del Dios cristiano.
Los datos presentados en los capitulos 3 5 establecen que el De Defectu Oraculorum sugiere
un dramatico declinar de la religion de los oraculos griegos. Esto era un asunto de fe. No solo
estaban desapareciendo los oraculos, sino que dejaban de ser consultados ante decisiones
importantes. La relevancia de estos se redujo mayormente al area de las consultas triviales y
aiin vergonzosas. Los oraculos de Plutarco cesaron porque el mundo GrecoRomano no
aprecio mas estos oraculos como fuente de una autentica y relevante comunicacion divina. En
la mente de Plutarco el motivo de esto era la desaparicion de la presencia de los dioses de la
mayoria de los lugares que previamente habian sido oraculares. Consecuentemente la genuina
comunicacion de los dioses ya no estaba disponible. En un climax dramatico y desesperado
De Defectu Oraculorum sugiere que la partida y aiin muerte de los dioses para explicar el
fenomeno de la desaparicion de los oraculos.
La Cristiandad Apostolica (capitulos 6 12), por otro lado, afirmaba que habia recibido
oraculos de Dios. Su Dios no estaba desapareciendo o muriendo. Sus mensajes eran
considerados genuina revelation desde las esferas de gloria y abrazados como relevantes por
el Cristianismo Apostolico. El de ellos era un mensaje que convencia a muchos del mundo
GrecoRomano del primer siglo.
Los respectivos surgimiento y caida de los oraculos en el mundo GrecoRomano del primer
siglo tal como fue percibida por los escritores de aquella epoca deberian ser primariamente
explicadas en terminos de fe (capitulo 13).
Summaries
Zusammenfassung auf Deutsch
Orakel Gottes: eine vergleichende Studie zum apostolischen Christentum und seiner graeco
romischen Welt.
Das zentrale theoretische Argument der vorliegenden Studie besteht darin, dass der Mangel
an wahrgenommener authentischer gottlicher Rede in der Erfahrung der Rezipienten eine
entscheidende Rolle im Niedergang der graecoromischen Orakel zugunsten der christlichen
Orakel Gottes spielte.
Die Aussagen in Kapitel 35 zeigen, dass Plutarchs De Defectu Oraculorum einen drastischen
Niedergang der griechischen Orakelreligion konstatiert. Dies war eine Sache des Glaubens!
Abgesehen davon, dass viele Orakel verschwanden, wurden auch selbst die verbleibenden
nicht mehr fur wichtige Entscheidungen herangezogen. Ihre Bedeutung beschrankte sich
zumeist auf den Bereich trivialer und sogar ehrenruhriger Anfragen. Plutarchs Orakel
verstummten, weil die graecoromische Welt diese nicht mehr als Quelle einer authentischen
und relevanten gottlichen Kommunikation wahrnahm. Der Grund dafur bestand nach
Plutarchs Meinung in der zunehmenden Abwesenheit der Gotter an den vorher als orakelhaft
angesehenen Orten. Eine echte Kommunikation seitens der vorhandenen Gottern fand nicht
mehr start. Dieses Phanomen des Verschwindens der Orakel erklart Plutarch in einem ebenso
drastischen wie hoffnungslosen Hohepunkt von De Defectu Oraculorum damit, dass die
Gotter die Orakelorte verlassen hatten oder diese gar tot seien.
Das apostolische Christentum (Kapitel 612) behauptete andererseits, dass es Orakel von Gott
empfangen hatte. Der Gott des Christentums war nicht im Schwinden oder sterbend. Seine
Botschaften wurden als echte Offenbarungen der himmlischen Welt angesehen und als solche
auch angenommen. Die Christenheit verfiigte somit uber Botschaften, die viele in der graeco
romischen Welt des ersten Jahrhunderts uberzeugten.
Aufstieg und Niedergang der christlichen bzw. paganen Orakel in der graecoromischenWelt,
wie sie von den zeitgenossischen Autoren wahrgenommen wurden, sollten vornehmlich vor
dem Hintergrund der jeweiligen Glaubenserfahrung erklart werden (Kapitel 13).
334
Summaries
Samenvatting in het Nederlands
Orakels van God: een vergelijkende studie van de apostolische Christenheid en haar Grieks
Romeinse wereld.
De centrale theoretische bevinding van deze studie is, dat naar de beoordeling van de
respectievelijke ontvangers, het gebrek aan of de beschikbaarheid van echte goddelijke
openbaring een centrale rol speelde bij de val van de Griekse orakels en de opkomst van de
christelijke.
Uit de onderzoeksgegevens in de hoofdstukken 35 blijkt dat Plutarchus' De Defectu
Oraculorum een kommernis wekkende achteruitgang van de Griekse orakel dienst
signaleerde. Dit was voor de belanghebbenden allereerst een zaak van godsdienst en geloof.
Niet alleen waren de orakels bezig om te verdwijnen, ze werden ook niet langer geraadpleegd
voor belangrijke beslissingen. Hun invloed was teruggebracht; er werden vooral zaken
voorgelegd die er niet veel toe deden of zelfs als schandelijk gezien werden. De orakels van
Plutarchus stopten te functioneren omdat de GrieksRomeinse wereld van zijn tijd deze
orakels niet langer algemeen zag als bron van echte communicatie door de goden wier
inspraak op het menselijk leven gezocht moest worden. De reden hiervoor moest volgens
Plutarchus gezocht worden in het vertrek van de goden, die hun bemoeienis met de meeste
aloude orakel plaatsen hadden opgezegd. Zodoende was er niet langer echte goddelijke
openbaring verkrijgbaar bij vele van de orakels van weleer. Als dramatisch hoogtepunt in het
betoog van De Defectu Oraculorum, stelt Plutarchus voor dat het gedwongen vertrek en zelfs
de dood van de goden het verschijnsel van de verdwenen orakels zou kunnen verklaren.
Terzelfder tijd was het apostolische Christendom (hoofstuk 612) veel positiever gestemd en
proclameerde vol overtuiging dat zij Godsspraken had ontvangen. Haar God was niet bezig
om te verdwijnen of dood te gaan. Zijn woorden werden beschouwd als echte openbaring
vanuit hemelse sferen, en als zodanig ontvangen en als relevant voor het menselijk leven
gezien door het apostolische Christendom. Hun boodschap vond ingang bij velen in de Grieks
Romeinse wereld van de eerste eeuw na Christus.
De hoofdconclusie van dit onderzoek is dat de respectievelijke opkomst en ondergang van de
orakels in de GrieksRomeinse wereld van de eerste eeuw, zoals schrijvers van dit tijdperk het
zagen, met name moet worden verklaard vanuit het religieuze geloof van die tijd (hoofdstuk
13).
335
BIBLIOGRAPHY
AALDERS, GJD. 1982. Plutarch's political thought. Verhandelingen der Koninklijke Nederlandse Academie
van Wetenschappen, afd. Letterkunde, nieuwe reeks, deel 116. Amsterdam: NorthHolland.
ABBOTT, E. 1898. Hellenica: a collection of essays on Greek poetry, philosophy, history, and religion. 2nd ed.
London: Longmans, Green, and Co.
AHL, FM. 1982. Amber, Avallon, and Apollo's singing swan. The American Journal of Philology, Vol. 103(4):
373411.
ALAND, K. 1967. Die Konsequenzen der neueren Handschriftenfunde fur die neutestamentliche Textkritik.
Novum Testamentum, Vol. 9 (2): 81106.
ALAND, K, M Black, CM MARTINI, BM METZGER, A WIKGREN. 1975. The Greek New Testament.
Stuttgart: United Bible Societies.
ALMQVIST, H. 1946. Plutarch und das Neue Testament: ein Beitrag zum Corpus Hellenisticum Novi
Testamenti. (Acta Seminarii Neotestamentici Upsaliensis) Uppsala: s.n.
ALSUP, J. 1981. Type, place and function of the pronouncement story in Plutarch's Moralia Semeia, Vol. 20:
1527.
ANDERSON, CP. 1966. The epistle to the Hebrews and the Pauline letter collection. The Harvard Theological
Review, Vol. 59(4): 429438.
ARRINGTON, FL. 1988. The Acts of the Apostles. An introduction and commentary. Peabody: Hendrickson.
ATHANASSIADI, P. 1993. Dreams, theurgy and freelance divination: the testimony of Iamblichus. The
Journal of Roman Studies, Vol. 83: 115130.
ANTHON, C. 1853. A Manual of Greek Literature from the earliest authentic Periods to the Close of the
Byzantine Era. New York: Harper.
AUNE, DE. 1978. Herm. Man. 11.2: Christian false prophets who say what people wish to hear. Journal of
Biblical Literature, Vol. 97 (1): 103104.
AVAGIANOU, A. 1998. Ephorus on the founding of Delphi's Oracle. Greek, Roman and Byzantine Studies,
Vol. 39(2): 121.
BAILLY, A. 1901. L'Abrege du dictionnaire grecfrancais. Paris: Hachette.
BALZ, H, W SCHRAGE. 1973. Die Briefe des Jakobus, Petrus, Johannes und Judas. (Das Neue Testament
Deutsch) Gottingen: Vandenhoeck & Ruprecht.
BARRICK, A. 2007. Poll: Americans More Likely to Believe in God than Europeans. Christianity Today
(January 2, 2007).
BARROW, RH. 1967. Plutarch and his times. London: Chatto & Windus.
BAUER, W, K ALAND, B ALAND. 1988. Worterbuch zum Neuen Testament. 6., vollig neu bearbeitete
Auflage. Berlin: Walter de Gruyter.
BAUER, JB. 1994. Bibeltheologisches Worterbuch, vollig neu bearb. Aufl. Graz: Styria.
BAUM, AD. 1996. Papias als Kommentator evangelischer Ausspriiche Jesu: Erwagungen zur Art seines
Werkes. Novum Testamentum, Vol. 38 (3): 257276.
BAUCKHAM, R. 1988. PseudoApostolic Letters. Journal of Biblical Literature, Vol. 107 (3): 469494.
BARTELINK, GJM. 1952. Lexicologischsemantische studie over de taal van de apostolische vaders. Bijdrage
tot de studie van de groepstaal der Griekse Christenen. Utrecht: Beyers.
BARTON, J. 1986. Oracles of God: perceptions of ancient prophecy in Israel after the exile. London: Darton,
Longman and Todd.
BEARDSLEA, WA. 1980. Plutarch's use of proverbial forms of speech. Semeia, Vol.17: 101112.
BEARE, FW. 1947. The first Epistle of Peter. The Greek text with introduction and notes. Oxford: Basil
Blackwell.
BERNARD, W. 1990. Spatantike Dichtungstheorien. Undersuchungen zu Proklos, Herakleitos und Plutarch.
Stuttgart: Teubner.
BETTE, JC, G VAN DEN BRINK, H COURTZ, GA VAN VEELEN. 1988. Debrief van Paulus aan de
Romeinen. (Studiebijbel) Soest: In de Ruimte.
BETTE, JC, G VAN DEN BRINK, JW VAN DER JAGT. 1995. De brief van Paulus aan de Romeinen.
(Studiebijbel) Soest: In de Ruimte.
BETTE, JC, G VAN DEN BRINK, JW VAN DER JAGT. 1990. Handelingen der Apostelen. (Studiebijbel)
Soest: In de Ruimte.
BETZ, HD, EW SMITH. 1971. Contributions to the Corpus Hellenisticum Novi Testamenti: I: Plutarch, de e
apud Delphos. Novum Testamentum, Vol. 13(3): 217235.
BETZ, HD. 1975. Plutarch's theological writings and early Christian literature. Leiden: Brill.
BETZ, HD. 1978. Plutarch's ethical writings and early Christian literature. Leiden: Brill.
Bibliography
BIERENS DE HAAN, JD. 1902. Plutarchus als godsdienstig denker. Een gestalte uit de GriekschRomeinsche
godsdienstgeschiedenis. 's Gravenhage: Martinus Nijhoff.
BLASS, F, A DEBRUNNER, F REHKOPF. 1990. Grammatik des Neutestamentlichen Griechish. Gottingen:
VandenHoeck & Ruprecht.
BLUM, E. 1981. 1,2 Peter. (The Expositor's Bible Commentary) Grand Rapids: Zondervan.
BOCHUM UNIVERSITY. 2008. Research unit 621 (Transformation of Religion in the Modern Age. Religion
and society in the 2nd half of the 20th century). Online: http://xn~universittbochum
yqb.net/forschung/pdf/for621_en.pdf.
BOICE, JM. 1991. Justification by faith, Romans 1:14:25. Grand Rapids: Baker Book House.
BOLKESTEIN, MH. 1963. De brieven van Petrus en Judas.(De Prediking van het Nieuwe Testament) Nijkerk:
Callenbach.
BORG, MJ. 1991. Portraits of Jesus in Contemporary North American Scholarship. The Harvard Theological
Review, Vol. 84(1): 122.
BORGEAUD, P. 1983. The death of the great Pan: the problem of interpretation. History of Religions, Vol.
22(3) 254283.
BOWERSOCK, GW. 1965. Some persons in Plutarch's Moralia. The Classical Quarterly, New Series, Vol. 15
(2): 267270.
BREMMER, JN. 1981. Plutarch and the Naming of Greek Women. The American Journal of Philology, Vol.
102 (4): 425426.
BRATCHER, RG. 1984. A translator's guide to the letters from James, Peter, and Jude. London: United Bible
Societies.
BRAY, G. 1998. Romans. (Ancient Christian Commentary on Scripture) Downers Grove: Inter Varsity Press.
BRAY, G. 2000. James, 12 Peter, 13 John, Jude. (Ancient Christian Commentary on Scripture) Downers
Grove: Inter Varsity Press.
BREMMER, JN. 1993. Prophets, seers, and politics in Greece, Israel, and Early Modern Europe. Numen, Vol.
40(2): 150183.
BRENK, FE. 1973. "A most strange doctrine." Daimon in Plutarch. The Classical Journal, Vol. 69 (1): 111.
BRENK, FE. 1977. In mist apparelled. Religious themes in Plutarch's Moralia and Lives. Lugduni Batavorum
(Leiden): Brill.
BRICKHOUSE, TC, ND SMITH. 1983. The origin of Socrates' mission, Journal of the History of Ideas, Vol.
44(4): 657666.
BRISTOL, LO. 1949. Primitive Christian Preaching and the Epistle to the Hebrews. Journal of Biblical
Literature, Vol. 68(2): 8997.
BROAD, WJ. 2006. The oracle. The lost secrets and hidden message of ancient Delphi. New York: Penguin.
BROAD, WJ. 2006. Tracking the shifting earth. Science & Spirit, Vol. 17(2): 7277.
BROCK, S. 1984. Some Syriac excerpts from Greek collections of pagan prophecies. Vigiliae Christianae, Vol.
38(1): 7790.
BROWN, JK. 2006. Just a Busybody? A Look at the GrecoRoman topos of meddling for defining
"ajllotriepivskopo"(dAAoTQi£mcnc07ioc;) in 1 Peter 4:15. Journal of Biblical Literature Vol. 125 (3):
549568.
BRUCE, FF. 1990. The Acts of the Apostles: the Greek text with introduction and commentary. Grand Rapids:
Eerdmans.
BYERS, PK. 1998. Encyclopaedia of world biography. 2nd revised edition, volume 12. Detroit: Gale.
CALLAN, T. 1985. Prophecy and ecstasy in GrecoRoman religion and in 1 Corinthians. Novum
Testamentum, Vol. 27(2): 125140.
CARROLL R, MD. 2002. Amos the prophet and his oracles. Louisville: Westminster John Knox.
CARSON, DA. 1984. Exegetical Fallacies. Grand Rapids: Baker Bookhouse.
CASSIUS DIO. 1925. Roman history, volume 8. Translation E. Carey (Loeb classical library). Cambridge:
Harvard University Press.
CHERNISS,H. 1951. Notes on Plutarch's De Facie in Orbe Lunae. Classical Philology, Vol. 46(3): 137158.
CHRISTENSEN, DL. 1975a. Prophecy and war in ancient Israel. Berkeley: Bibal.
CHRISTENSEN, DL. 1975b. Transformations of the war oracle in Old Testament prophecy. Missoula:
Scholars.
CHURCH OF ENGLAND. 1953. The Form and Order of Service that is to be performed and the Ceremonies
that are to be observed in: The Coronation of Her Majesty Queen Elizabeth II in the Abbey Church of
St. Peter, Westminster, on Tuesday, the second day of June, 1953. Cambridge, Cambridge University
Press.
CILENTO, V. 1962. Plutarco. Diatriba Isiaca e dialoghi Delpici. Firenze: Sansoni.
CLEMENTS, RE. 1996. Old Testament prophecy: from oracle to canon. Louisville: Westminster John Knox.
337
Bibliography
COLENSO, JW. 2003. Commentary on Romans by bishop John William Colenso, edited, with an introduction
by Jonathan A. Draper. S.n.: Cluster Publications.
CONYBEARE, FC. 1896. Christian demonology. The Jewish Quarterly Review, Vol. 9(1): 59114.
COOPER, K, J GREGORY. 2005. Signs, wonders, miracles. Representations of Divine power in the life of the
Church. Woodbridge: Boydell & Brewer.
COREY, DD. 2005. Socratic citizenship: Delphic Oracle and divine sign. The Review of Politics, Vol. 67(2):
201.
CROMBIE, F. 1998a. Origen against Celsus. In: AnteNicene Fathers. Volume 4: Tertullian, Part Fourth;
Minucius Felix; Commodian; Origen, Part First and Second, ed. Alexander Roberts and James
Donaldson. Revised and chronologically arranged with brief prefaces and occasional notes by A.
Cleveland Coxe. Albany: Books for the Ages.
CROMBIE, F. 1998b. Origen De Principiis. In: AnteNicene Fathers. Volume 4: Tertullian, Part Fourth;
Minucius Felix; Commodian; Origen, Part First and Second, ed. Alexander Roberts and James
Donaldson. Revised and chronologically arranged with brief prefaces and occasional notes by A.
Cleveland Coxe. Albany: Books for the Ages.
CULY, MM. 2003. The Acts of the Apostles: a handbook on the Greek text. Waco: Baylor University Press.
CURNOW, T. 2004. The oracles of the ancient world, a comprehensive guide. London: Duckworth.
DANKER, FW. 1988. A century of GrecoRoman philology, featuring the American Philological Association
and the Society of Biblical Literature. Atlanta: Scholars.
DE BLOIS, L, R VAN DER SPEK. 1997. An introduction to the ancient world. London: Routledge.
DE BOOR, W. 1962. Der Brief des Paulus an die Romer. (Wuppertaler Studienbibel) Wuppertal: Brockhaus
Verlag.
DEFERRARI, RJ. 1918. The Classics and the Greek Writers of the Early Church: Saint Basil. The Classical
Journal, Vol. 13(8): 579591.
DE LACEY, P. 1952. Biography and Tragedy in Plutarch. The American Journal of Philology, Vol. 73(2): 159
171.
De LACEY, P. 1953. Plutarch and the Academic Sceptics. The Classical Journal, Vol. 49(2): 7985.
DEKKER, W. 2005. Licht in een godsverduisterende wereld. De Civitate Vol. 56(2):57.
DELACEY, PH. 1953. Plutarch and the academic Sceptics. The Classical Journal, Vol. 49(2): 7985.
DEMPSEY, T. 1918. The Delphic oracle. Its early history, influence and fall. New York: Longmans, Green &
Co.
DEN BOER, W. 1973. Aspects of religion in classical Greece. Harvard Studies in Classical Philology, Vol. 77:
121.
DEPALMA DIGESER, E. 2003. An Oracle of Apollo at Daphne and the Great Persecution. Classical
Philology, volume 99: 5777.
DeSILVA, DA. 2000. Perseverance in gratitude: a sociorhetorical commentary on the epistle "to the Hebrews".
Grand Rapids: Eerdmans.
DES PLACES, E. La religion Grecque. 1969. Dieux, cultes, rites et sentiment religieux dans la Grece antique.
Paris: Picard.
DE VILLIERS, JL. 1977. Die Handelinge van die Apostels. Deel 1. Kaapstad: NG Kerkuitgewers.
DIETRICH, BC. 1974. The origins of Greek religion. Berlin: Walter de Gruyter.
DOBSON, M. 1979. Herodotus 1.47.1. and the Hymn to Hermes: A Solution to the Test Oracle. The American
Journal of Philology, Vol. 100(3): 349359.
DODDS, ER. 1947. Theurgy and its relationship to Neoplatonism. The Journal of Roman Studies, Vol. 37 (1/2):
5569.
DROBNER, HR. 2007. The Fathers of the Church: a comprehensive introduction. Translated by Siegfried S.
Schatzmann with bibliographies updated and expanded for the English edition by William Harmless, SJ,
and Hubertus R. Drobner. Peabody: Hendrickson.
DUNN, JDG. 1988. Romans 18. (Word Biblical Commentary) Waco: Word.
DUNN, JDG. 1996. The Acts of the Apostles. (Epworth Commentaries) Peterborough: Epworth.
DYER, RR. 1969. The evidence for Apolline purification rituals at Delphi and Athens. The Journal of Hellenic
Studies, Vol. 89:3856.
ECKEY, W. 2000. Die Apostelgeschichte: der Weg des Evangeliums von Jerusalem nach Rom. Neukirchen
Vluyn: Neukirchener Verlag.
EINARSON, B, P de LACY. 1951. The Manuscript Tradition of Plutarch Moralia 548A612B. Classical
Philology, 46(2): 93110.
ELDERKIN, GW. 1941. The natural and the artificial grotto. Hesperia, Vol. 10(2): 125137.
ELLIOTT, JH. 1976. The Rehabilitation of an Exegetical StepChild: 1 Peter in Recent Research. Journal of
Biblical Literature, Vol. 95 (2): 243254.
338
Bibliography
ENCYCLOPEDIA BRITTANNICA. 1911. Volume 21, 11th edition, first published in 1911: Plutarch. Online:
http://www.icsm.org/StudyCenter/Encyclopedia Britannica/PIG POL/PLUTARCH Gr llXoi rapxos
c AD .html
ENCYCLOPEDIA BRITTANNICA. 2002. The new Encyclopaedia Britannica, 15th edition, volume 9. London:
Encyclopaedia Britannica.
EVANS, JAS. 1982. The Oracle of the "Wooden Wall". The ClassicalJournal, Vol. 78(1): 2429.
ELLINGWORTH, P, EA NIDA. 1983. A translator's handbook on the letter to the Hebrews. London: United
Bible Societies.
ELLIOTT, JH. 2000. 1 Peter: a new translation with introduction and commentary. (The Anchor Bible) New
York: Doubleday.
EUSEBIUS. 1903. Preparation for the Gospel. Translated by E.H. Gifford. Oxford: Clarendon.
EUSEBIUS. 2006. Preaparatio Evangelica. In: J.P. Migne, Patrologiae Cursus Completus (Seu Bibliotheca
Universalis... Omnium S.S. Patrum Doctorum, Scriptorumque Ecclesiasticorum.) Series Graeca. By
Jacques Paul Migne. Mytilene: Cultural Heritage Management Lab, University of the Aegean.
ENCYCLOPEDIA BRITTANNICA. 1911. Volume 21, 11th edition, first published in 1911: Plutarch. Online:
http://www.jcsm.org/StudyCenter/Encyclopedia_Britannica/PIG_POL/PLUTARCH_Gr_HXoi_rapxos_
c_AD_.html
ENCYCLOPEDIA BRITTANNICA. 2002. The new Encyclopaedia Britannica, 15th edition, volume 9. London:
Encyclopaedia Britannica.
FABRIZIO, A. 2007. Politics under the Vatican's Glare. The Gay and Lesbian Review
Worldwide, 14(1): 18.
FAGELS, R. 1997. The Oddyssey. Homer. Bath: Bath.
FAIRBANKS, A. 1897. On Plutarch's quotations from the early Greek philosophers. Transactions and
Proceedings of the American Philological Association, Vol. 28: 7587.
FAIRBANKS, A. 1906. Herodotus and the Oracle at Delphi. The ClassicalJournal, Vol. 1(2): 3748.
FELDMEIER, R. 2005. Der erste Brief des Petrus. (Theologisches Handkommentar zum Neuen Testament)
Leipzig: Evangelische Verlagsanstalt.
FENSHAM, FC. 1981. Die brief aan die Hebreers. Kaapstad: N.G. KerkUitgewers.
FITZMYER, JA. 1993. Romans. A new translation with introduction and commentary. (The Anchor Bible)
London: Doubleday.
FLACELIERE, R. 1941. Sur 1' e de Delphes. Texte et traduction avec une introduction et des notes. Paris: Les
Belles Lettres.
FLACELIERE, R. 1947. Plutarque. Sur la disparation des oracles. Texte et traduction avec une introduction et
des notes. Paris: Les Belles Lettres.
FLACELIERE, R. 1964. Sagesse de Plutarque. Paris: Presses Universitaires de France.
FLACELIERE, R. 1965. Greek oracles. London: Elek Books.
FONTELIEU, S. 2007. On the death of Pan, unpublished PhD draft University of Cumbria.
FONTENROSE, JE. 1939. Apollo and Sol in the Latin poets of the first century B.C. Transactions and
Proceedings of the American Philological Association, Vol. 70: 439455.
FONTENROSE, JE. 1940. Apollo and the sungod in Ovid. The American Journal of Philology, Vol. 61(4):
429444.
FONTENROSE, JE. 1978. The Delphic oracle, its responses and operations, with a catalogue of responses.
Berkeley: University of California Press.
FORBES, C. 1986. Early Christian inspired speech and Hellenistic popular religion. Novum Testamentum, Vol.
28(3): 257270.
FRANCKEN, CJW. 1946. Vier moralisten: Confusius, Plutarchus, Montaigne, Coornhert. Amsterdam:
Wereldbibliotheek.
FRANKFORT, H. 1958. The dying God. Journal of the Warburg and Courtauld Institutes. Vol. 21 (3/4): 141
151
FREND, WHC. 1967. Martyrdom in the early Church. Oxford: Oxford University Press.
FREND, WHC. 1986. The rise of Christianity. London: Darton, Longman and Todd.
GARSTANG, JB. 1963. Aeneas and the Sibyls. The ClassicalJournal, Vol. 59(3): 97101.
GEDDES & GROSSET 2005. Dictionary of English grammar. New Lanark: Geddes & Grosset.
GEURTS, PMM. 1986. Waarom God zo lang wacht met straffen: over godsdienstige angst: met bijvoeging van
enkele vertaalde fragmenten uit Plutarchus' Dat iemand op de manier van Epikouros zelfs geen
aangenaam leven kan leiden. Kampen: Kok Agora.
GLEDHILL, R. 2005. Clergy who don't believe in God. The Times (July 4, 2005).
GOODMAN, MD, AJ HOLLADAY. 1986. Religious scruples in ancient warfare. The Classical Quarterly,
New Series, Vol. 36(1): 151171.
339
Bibliography
GOPPELT, L. 1978. Der erste Petrusbrief. (Kritishexegetischer Kommentar uber sas Neue Testament)
Gottingen: Vandenhoeck & Ruprecht.
GRAND, M. 1960. The myths of Hyginus. Lawrence (Kansas): University of Kansas Publications.
GRANT, M. 1980. Greek and Latin authors 800 B.C.A.D. 1000. New York: Wilson.
GRAY, P. 2003. Brotherly Love and the High Priest Christology of Hebrews. Journal of Biblical Literature,
Vol. 122(2): 335351.
GREEN, GL. 2001. As for Prophecies, They Will Come to an End. 2 Peter, Paul and Plutarch on The
Obsolescence of Oracles. Journalfor the Study of the New Testament, Vol. 82: 107122.
GROENEWALD, EP. 1977. Die briewe van Petrus. Die brief van Judas. Kaapstad: N.G. KerkUitgewers.
GUTHRIE, D. 1990. New Testament introduction. Leicester: Apollos.
HAACKER, K. 1999. Der Brief de Paulus an die R6mer. (Theologisches Handkommentar zum Neuen
Testament) Leipzig: Evangelische Verlagsanstalt.
HALE, JR, J DE BOER, C ZEILINGA, HA SPILLER. 2003. Questioning the Delphic Oracle. Scientific
American, Vol. 289(2): 6673.
HALLIDAY, WR. 1913. Greek Divination, a Study of its Methods and Principles. London: McMillan.
HALSBERGHE, G, GH HALSBERGHE, FJ DE WAELE. 1989. Standaard geillustreerde encyclopedie van de
oudheid. Woordenboek klassieke cultuur. Antwerpen: Standaard Uitgeverij.
HANDS, AR. 1965. On strategy and oracles. The Journal of Hellenic Studies, Vol. 85: 5661.
HANEKOM, TN. 1951. Die liberate rigting in SuidAfrika, 'n kerkhistoriese studie. Stellenbosch: Christen
Studentevereniging Maatskappy van SuidAfrika.
HARTMAN, JJ. 1924. De avondzon des heidendoms. Het leven en werken van den wijze van Chaeronea.
Leiden: S.C. van Doesburg.
HARRISON, E. 1926. Pan, paneions, panikon. The Classical Review, Vol. 40(1): 68.
HARRISON, EF. 1976. Romans. (The Expositor's Bible Commentary) Grand Rapids: Zondervan.
HEGERMANN, H. 1988. Der Brief an die Hebraer. (Theologisches Handkommentar zum Neuen Testament)
Berlin: Evangelische Verlagsanstalt.
HEINE, RE. 1989. The Montanist oracles and testimonia. Macon: Mercer University Press.
HENRICHS, A. 2003. "Hieroi Logoi" and "Hierai Bibloi": The (un)written margins of the sacred in ancient
Greece. Harvard Studies in Classical Philology, Vol. 101: 207266.
HERODOTUS. 1890. The History of Herodotus, parallel English/Greek. English translation: G. C. Macaulay.
London: Macmillan.
HESIOD. 1914. The Homeric Hymns, and Homerica. Edited & translated by H.G. EvelynWhite (Loeb
Classics). Cambridge Mass: Harvard University Press.
HEWITT, JS. 1912. On the development of the thankoffering among the Greeks. Transactions and
Proceedings of the American Philological Association, Vol. 43: 95111.
HODGE, T. 1981. The mystery of Apollo's E? at Delphi. American Journal of Archaeology, Vol. 85(1): 8384.
HOFFMANN, RJ. 1987. Celsus: On the True Doctrine: A Discourse Against the Christians. Oxford: Oxford
University Press.
HOLLAND, LB. 1933. The mantic mechanism at Delphi. American Journal of Archaeology, Vol. 37(2): 201
214.
HOLLINSHEAD, MB. 1999. "Adyton," "opisthodomos," and the inner room of the Greek Temple. Hesperia,
Vol. 68(2): 189218.
HOLMAN. 1983. Encyclopedia to the Master study bible. Nashville: Holman.
HOLMER, U, W de BOOR. 1976. Die Briefe des Petrus und der Brief des Judas. (Wuppertaler Studienbibel)
Wuppertal: Brockhaus Verlag.
HOOKE, SH. 1965. The Bible in Basic English (BBE). Cambridge: Cambridge University Press. Online:
http://www.obible.com/bbe.html.
HORNSBEY, AS. 1989. Oxford advanced learner's dictionary. Oxford: Oxford University Press.
HOWARD, G. 1968. Hebrews and the Old Testament Quotations. Novum Testamentum, Vol. 10(2/3): 208216.
HEEN, E. KREY, P.D. 2005. Hebrews. (Ancient Christian Commentary on Scripture) Downers Grove: Inter
Varsity Press.
HUGHES, PE. 1977. A commentary on the Epistle to the Hebrews. Grand Rapids: Eerdmans.
IRWIN,WR. 1961. The survival of Pan. PMLA, Vol. 76(3): 159167.
JEREMIAS, J, A STROBEL. 1975. Die Briefe an Timotheus und Titus. Der Brief an die Hebraer. (Das Neue
Testament Deutsch) Gottingen: Vandenhoeck & Ruprecht.
JERVELL, J. 1998. Die Apostelgeschichte. (Kritischexegetischer Kommentar uber das Neue Testament)
Gottingen: Vandenhoeck & Ruprecht.
JOHN PAUL II. 1995. Euangelium Vitae (1995/3/25), Libreria Editrice Vaticana, online:
http://www.vatican.va/lioly father/john paul ii/eucvclicals/index.htm.
340
Bibliography
JOHNSON, LT. 1992. The Acts of the Apostles. (Sacra Pagina Series) Collegeville: Liturgical.
JOHNSTON, SI. 1992. Riders in the sky: cavalier gods and theurgic salvation in the second century. Classical
Philology, Vol. 87(4): 303321.
JONES, CP. 1966. Towards a chronology of Plutarch's works. The Journal of Roman Studies, Vol. 56(1/2): 61
74.
JONES, CP. 1971. Plutarch and Rome. Oxford: Clarendon.
JONES, RM. 1980. The Platonism of Plutarch and selected papers. New York: Garland.
JONKER, WD. 1967. Die brief aan die Romeine. Kaapstad: N.G. KerkUitgewers.
KARRER, M. 2002. Der Brief an die Hebraer. (Okumenischer Taschenbuchkommentar zum Neuen Testament)
Giitersloh: Gerd Mohn.
KATZ, J. 1954. Plotinus and the Gnostics. Journal of the History of Ideas, Vol. 15 (2): 289298.
KIMBALL, R. 2000. Plutarch & the issue of character. New Criterion, Vol. 19, Issue 4
KLEMM, D.E. 1987. Toward a Rhetoric of Postmodern Theology: Through Barth and
Heidegger. Journal of the American Academy of Religion, 55(3):443469
KNOCH, 0.1990. Der Erste und Zweite Petrusbrief. Der Judasbrief. (Regensburger Neues Testament)
Regensburg: Friedrich Pustet.
KNOX, J. 1953. Pliny and I Peter: A Note on I Pet 4:1416 and 3:15. Journal of Biblical Literature, Vol. 72 (3):
187189.
KOESTER, CR. 2001. Hebrews. (The Anchor Bible) New York: Doubleday.
KONSTAN, D. 1972. Plutarch, De communibus notitiis 1080 C. The Classical Review, New Ser., Vol. 22(1): 6
7.
KORTEWEG, T. 1979. The reality of the invisible. Some remarks on St John XIV 8 and Greek philosophic
tradition. In: VERMASEREN, M.J. 1979. Studies in Hellenistic Religions: 50102. Leiden: Brill.
KRODEL, G. 1986. Acts. (Augsburg Commentary on the New Testament) Minneapolis: Augsburg Publishing
House.
KUPERSMITH, W. 1984. Swift's Aeolists and the Delphic Oracle. Modern Philology, Vol. 82(2): 190194.
LAMBE, PJ. 1988. Critics and Skeptics in the SeventeenthCentury Republic of Letters. The Harvard
Theological Review, Vol. 81(3): 271296.
LANE, W. 1991. Hebrews 18. (Word Biblical Commentary) Waco: Word.
LAKE, K. 1977. Apostolic Fathers I. London: William Heinemann.
LAUBACH, F. 1967. Der Brief an die Hebraer. (Wuppertaler Studienbibel) Wuppertal: Brockhaus Verlag.
LEGASSE, S. 2002. L'Epitre de Paul aux Romains. (Lectio Divina Commentaires) Paris: Les Editions du Cerf.
LEKKERKERKER, AFN. 1962. De brief van Paulus aan de Romeinen.(De Prediking van het Nieuwe
Testament) Nijkerk: Callenbach.
LESKY, A. 1971. Geschichte der Griechischen Litteratur. Dritte neu bearbeitete und erweiterte Auflage. Bern:
Francke Verlag.
LEVISON, JR. 1995. The prophetic spirit as an angel according to Philo. The Harvard Theological Review,
Vol. 88(2): 189207.
LIDDELL, HG, R SCOTT. 1996. A GreekEnglish Lexicon. Compiled by Henry George Liddell and Robert
Scott. Revised and augmented throughout by Sir Henry Stuart Jones with the assistance of Roderick
McKenzie and with the coorperation of many scholars. With a revised supplement 1996. Oxford.
Clarendon Press. Online: http://www.perseus.tufts.edu/cgi
bin/resolveform?lookup=%El %BD%84%CE%BD%CE%B 1 %CF%81 &type=exact&lang=greek&searc
hText=&options=Sort+Results+Alphabetically&.submit=Query+verzenden&formentry=l&lang=greek.
LISA, M. 1993. Delphic narratives: Recontextualising the Pythia and her prophecies. Ann Arbor: UMI.
LINDIJER, CH. 1975. Handelingen van de Apostelen I. (De Prediking van het Nieuwe Testament) Nijkerk:
Callenbach.
LITTLETON, CS. 1986. The pneuma enthusiastikon: on the possibility of hallucinogenic "vapors" at Delphi
andDodona. Ethos, Vol. 14(1): 7691.
LLOYDJONES, H. 1976. The Delphic Oracle. Greece & Rome, 2nd Ser., Vol. 23(1): 6073.
LOEWE, M. 1981. Divination and oracles. London: Allan & Unwin.
LOHSE, E. 2003. Der Brief an die Romer. (Kritischexegetische Kommentar tiber das Neues Testament)
Gottingen: Vandenhoeck & Ruprecht.
LOUW, JP, EA NIDA. 1996. GreekEnglish Lexicon of the New Testament: Based on Semantic Domains.
electronic ed. of the 2nd edition. New York: United Bible societies. Online:
http://www.laparola.net/greco/louwnida.php.
MACAULAY, GC. 1890. The History of Herodotus, parallel English/Greek. London: Macmillan.
MARTIN, H. 1969. Amatorius, 756 EF: Plutarch's citation of Parmenides and Hesiod. The American Journal
of Philology, Vol. 90(2): 183200.
MARTIN AHERN, E. 1982. Rules in oracles and games. Man, New Series, Vol. 17 (2): 302312.
341
Bibliography
MAURIZIO, L. 1995. Anthropology and spirit possession: a reconsideration of the Pythia's role at Delphi. The
Journal of Hellenic Studies, Vol. 115: 6986.
MICHAELS, JR. 1988. 1 Peter. (Word Biblical Commentary) Waco: Word.
MIDDLETON, JH. 1888. The temple of Apollo at Delphi. The Journal of Hellenic Studies, Vol. 9: 282322.
MIGNE, JP. 18571866. Patrologiae cursus completus. Series Graeca. Parisiis: Gamier.
MILLER, DG. 1993. On this rock: a commentary on First Peter. (Princeton Theological Monograph Seders)
Allison Park: Pickwick.
MELANCHTON, P. 1992. Commentary on Romans by Phillip Melanchton, translated by Fred Kramer. St.
Louis: Concordia.
METZGER, BM. 1975. A textual commentary on the Greek New Testament. A companion volume to the
United Bible Societies' Greek New Testament (third edition). Stuttgart: United Bible Societies.
MORESCHINI, C, E NORELLI. Early Christian Greek and Latin literature. Volume 1 : from Paul to the age of
Constantine. Peabody: Hendrickson.
MORRIS, CD. 1891. Commentary on Thucydides book 1. Boston: Ginn and Company.
MORRIS, L. 1981. Hebrews. (The Expositor's Bible Commentary) Grand Rapids: Zondervan.
MOUNCE, RH. 1995. Romans. (The New American Commentary) Nashville: Broadman & Holman.
MUNCK, J. 1967. The Acts of the Apostles. Introduction, translation and notes by Johannes Munck, revised by
William F. Albright and C.S. Mann.(The Anchor Bible) New York: Doubleday & Company.
MUSKENS, GL. 1984. Latijnse grammatica ten dienste van het onderwijs. Opnieuw bewerkt door dr. J.
Ysebaert. Maastricht: Schenk.
NESBITT, CF. 1959. What Did Become of Peter? Journal of Bible and Religion, Vol. 27(1): 1016.
NESTLE, E, K ALAND. 1985. Novum Testamentum Latine. Stuttgart: Deutsche Bibelgesellschaft.
NESTLE, E, K ALAND. 1988. Novum Testamentum Graece. Stuttgart: Deutsche Bibelgesellschaft.
NESSELRATH, HG. 1997. Einleitung in die Griechische Philology. Stuttgart: Teubner.
NEWMAN, BM, EA NIDA. 1973. A translator's handbook on Paul's letter to the Romans. London: United
Bible Societies.
NEYREY, JH. 1980. The form and background of the polemic in 2 Peter. Journal of Biblical Literature Vol.
99(3): 407431.
NIETZSCHE, F. 1887. Die frohlichen Wissenschaft ("la gaya scienza"). Online:
http://www.geocities.com/thenietzschechannel/dfw.htm.
NILSSON, MP. 1951. Cults, myths, oracles and politics in ancient Greece: with two appendices, the Ionian
phylae, the phratries. Lund: Gleerup.
NILSSON, MP. 1974. Geschichte der Griechischen Religion, zweiter Band, die hellenistische und romische
Zeit. Munchen: Beck.
NILSSON, MP. 1986. Cults, myths, oracles and politics in ancient Greece: with two appendices, the Ionian
phylae, the phratries. Goteborg: Astroms Forlag.
NOCK, AD. 1942. Religious attitudes of the ancient Greeks. Proceedings of the American Philosophical
Society, Vol. 85(5): 472482.
NOORT, B JE. 2004. De vastheid van het gesproken Woord. Dordrecht: Teologia.
NYGREN, A. 1951. Der Romerbrief. Gottingen: Vandenhoeck & Ruprecht.
OAKSMITH, J. 1903. The Religion of Plutarch: a pagan creed for apostolic times. An Essay. International
Journal of Ethics 13(4): 530531.
O'BRIAN WICKER, K. 1975. De Defectu Oraculorum. In: BETZ, H.D. 1975. Plutarch's theological writings
and early Christian literature: 131180. Leiden: Brill.
OGDEN, SM. 1962. Bultmann and the "New Quest". Journal of Bible and Religion, Vol. 30(3): 209218.
OGILVIE, RM. The date of the "De Defectu Oraculorum". Phoenix, Vol. 21(2): 108119.
OPHULS, W. 1970. Rational turn to an Oracle. Science, New Series, Vol. 169(3949): 927928.
OPPENHEIMER, AL. 1956. The Interpretation of Dreams in the Ancient Near East. With a Translation of an
Assyrian DreamBook. Transactions of the American Philosophical Society, New Ser., Vol. 46(3): 179
373.
ORIGEN. 1998a. Against Celsus. In: AnteNicene Fathers. Volume 4: Tertullian, Part Fourth; Minucius Felix;
Commodian; Origen, Part First and Second, ed. Alexander Roberts and James Donaldson. Revised and
chronologically arranged with brief prefaces and occasional notes by A. Cleveland Coxe. Translation:
F. Crombie. Albany: Books for the Ages.
ORIGEN. 1998b. Origen De Principiis. In: AnteNicene Fathers. Volume 4: Tertullian, Part Fourth; Minucius
Felix; Commodian; Origen, Part First and Second, ed. Alexander Roberts and James Donaldson.
Revised and chronologically arranged with brief prefaces and occasional notes by A. Cleveland Coxe.
Albany: Books for the Ages.
342
Bibliography
ORIGEN. 2006a. De Principiis. In: J.P. Migne, Patrologiae Cursus Completus (Seu Bibliotheca Universalis...
Omnium S.S. Patrum Doctorum, Scriptorumque Ecclesiasticorum.) Series Graeca. By Jacques Paul
Migne. Mytilene: Cultural Heritage Management Lab, University of the Aegean.
ORIGEN. 2006b. Epistula ad Africanum. In: J.P. Migne, Patrologiae Cursus Completus (Seu Bibliotheca
Universalis... Omnium S.S. Patrum Doctorum, Scriptorumque Ecclesiasticorum.) Series Graeca. By
Jacques Paul Migne. Mytilene: Cultural Heritage Management Lab, University of the Aegean.
O'SULLIVAN, JN. 1975. On Plutarch Moralia 431 EF (De Defectu Oraculoram 39). The American Journal of
Philology, Vol. 96(3): 269270.
PARIS, M. 2007. Do our leaders believe in God? I think we should know that only two prime ministers in two
centuries have been strong Christians. The Times (December 22, 2007).
PARKE, HW. 1940a. An emended Oracle. The American Journal of Philology, Vol. 61(1): 7880.
PARKE, HW. 1940b. A note on the Delphic priesthood. The Classical Quarterly, Vol. 34(1/2): 8589.
PARKE, HW. 1943. The days for consulting the Delphic Oracle. The Classical Quarterly, Vol. 37(1/2): 1922.
PARKE, HW, DEW WORMELL. 1949. Notes on Delphic oracles. The Classical Quarterly, Vol. 43(3/4): 138
140.
PARKE, HW. 1956. The Delphic Oracle, volume 1: the history. Oxford: Basil Blackwell.
PARKE, HW, J BOARDMAN. 1957. The struggle for the tripod and the first sacred war. The Journal of
Hellenic Studies, Vol. 77(2): 276282.
PARKE, HW. 1967. Greek oracles. London: Hutchinson.
PARKER, THL. 1947. The oracles of God. An introduction to the preaching of John Calvin. London:
Lutterworth.
PATON, WR, M POHLENZ, W SIEVEKING. 1972. Plutarchi Moralia vol. III. Stuttgart: Teubner.
PAULSEN, AC. 1974. The thorny oyster and the voice of God: Spondylus and Strombus in Andean prehistory.
American Antiquity, Vol. 39(4): 597607.
PEASE, AS. 1917. Notes on the Delphic Oracle and Greek colonization. Classical Philology, Vol. 12(1): 120.
PELIKAN, J. 2006. Acts. (SCM Theological Commentary on the Bible) London: SCM.
PICHT, G. 1980. The God of the Philosophers. Journal of the American Academy of Religion,
Vol.48(l):6179.
PIETERSMA, A, BG Wright. 2007. A New English Translation of the Septuagint (ANETS). Oxford: Oxford
University Press. Online: http://ccat.sas.upenn.edu/nets/edition/.
PIROT, L, A CLAMER. 1946. Epitre de la captivite, epitres aux Thessaloniciens, epitres pastorals, epitre a
Philemon, epitre aux Hebreux, epitre catholiques, Apocalypse. (La Sainte Bible, texte Latin et
traduction Francaise d'apres les texts originaux avec un commentaire exegetique et theologique) Paris:
Letouzey et Ane.
PIROT, L, A CLAMER. 1948. Epitre aux Romains, Epitre aux Corinthiens, Epitre aux Galates. (La Sainte Bible,
texte Latin et traduction Francaise d'apres les texts originaux avec un commentaire exegetique et
theologique) Paris: Letouzey et Ane.
PLUTARCH. 1888. On the cessation of the oracles. Translated by C.W. King. Bohn's Classical Library (1882
1888). London: Bonn.
PLUTARCH. 1914. The parallel lives, volume 1 with an English translation by Bernadotte Perrin (Loeb
Classical Library). Cambridge: Harvard University Press.
PLUTARCH. 1947. Sur la disparation des oracles, ed. R. Flaceliere. Paris: Les Belles Lettres.
PLUTARCH. 1972. De defectu oraculoram, ed. W. Sieveking. (Plutarchi Moralia vol.iii, p.59122.) Stuttgart:
Teubner.
PLUTARCH. 1995. L'eglissi degli oracoli, ed. A. Rescigno. Napoli: D'Auria.
PLUTARCH 2001. Plutarch's lives, volume 1. The Dryden translation, edited with preface by Arthur Hugh
Clough. New York: Random House.
PLUTARCH. 2003. Moralia, volume v with an English translation by Frank Cole Babbitt (Loeb Classical
Library). Harvard: Harvard University Press.
POTTER, D. 1994. Prophets and emperors. Human and Divine authority from Augustus to Theodosius.
London: Harvard University Press.
POLHILL, JB. 1992. Acts. (The New American Commentary) Nashville: Broadman.
PONTIFICAL COUNCIL FOR THE FAMILY. 2006. The Family and Human Procreation.
Online: http://www.wff.org/FamilyandHumanProcreation.html.
PRITCHETT, WK. 1958. Observations on Chaironeia. American Journal of Archaeology, Vol. 62(3): 307311.
PURCELL, H. 1689. Dido and Eaneas, An opera perform'd at Mr. Josias Priest's Boarding School at Chelsey by
Young Gentlewomen. Words: Nahum Tate, Music Mr Henry Purcell. Online:
http://opera.stanford.edu/iu/libretti/dido.html.
SCHILLE, G. 1983. Die Apostelgeschichte des Lukas. (Theologischer Handkommentar zum Neuen Testament)
Berlin: Evangelische Verlagsanstalt.
343
Bibliography
SENIOR, D. 2003. 1 Peter. (Sacra Pagina Series) Collegeville: Liturgical.
SEYFFERT, D. 1894. A dictionary of classical antiquities, mythology, religion, literature and art from the
German of Dr Oskar Seyffert, revised and edited, with additions, by Henry Nettleship and J. E. Sandys.
London: William Glaisher. Online: http://www.ancientlibrary.com/seyffert/.
RATZINGER, J, M PERA. 2006. Without Roots: The West, Relativism, Christianity, Islam, p.6474: The
Universalization of European Culture and the Ensuing Crisis. New York: Basic Books.
REGUILLIO, R. 2004. The oracle in the city, beliefs, practices, and symbolic geographies Social Text, Vol.
22(4): 3546.
RENAUD, B. 1997. Oracles et proprieties dans antiquite. Paris: De Boccard.
RESCIGNO, A. 1995. L'eclissi degli oracoli. Introduzione, testo critico, traduzione e commento. Napoli:
D'Auria.
RICHTER, DS. 2001. Plutarch on Isis and Osiris: text, cult, and cultural appropriation. Transactions of the
American Philological Association 131: 191216.
ROBECK, CM. 1980. Written prophecies: a question of authority. Pneuma, Vol. 2(2): 2645.
ROBBINS, FE. 1916. The lot oracle at Delphi. Classical Philology, Vol. 11(3): 278292.
ROBBINS, VK. 1991. Writing as a rhetorical Act in Plutarch and the Gospels. In: Watson, DF. Persuasive
Artistry in Honor of George A. Kennedy, Journal for the Study of the New Testament, Supplement
Series 50: 157186.
ROBINSON, CE. 1972. A history of Greece. London: Methuen.
ROBINSON, D. 1975. Divination in Ancient China. Applied Statistics, Vol. 24(3): 329332.
ROSKAM, G. 2007. Plutarch as a source for Epicurean philosophy. Another aspect of his Nachtleben.
Ploutarchos Vol. 4 (2006/2007): 6782.
ROUX, G. 1976. Delphes, son oracle et ses dieux. Paris: Les Belle Lettres.
RUSSELL, DA. 1973. Plutarch. London: Duckworth.
SALLER, RP. 1983. Martial on Patronage and Literature. The Classical Quarterly, New Series, Vol. 33(1):
246257.
SCHENCK, KL. 2001. A Celebration of the Enthroned Son: The Catena of Hebrews 1. Journal of Biblical
Literature, Vol. 120(3): 469485.
SCHENKEVELD, DM. 1997. Plutarch's Table Talks VIII as a literary work of art. Mnemosyne, Vol. 50(5):
597602.
SCHMITHALS, W. 1982. Die Apostelgeschichte des Lukas. (Ziircher Bibelkommentare) Zurich: Theologischer
Verlag Zurich.
SCHMITHALS, W. 1988. Der Romerbrief. Giltersloh: Guterloher Verlag Haus Mohn.
SCHNEIDER, K. 1966. Die schweigende Gotter. Eine Studie zur Gottesvorstellung des religiosen Platonismus.
Hildesheim: Olms.
SCHRIJVERS, W. 2006. Veel dominees geloven niet in God. Stentor (September 23, 2006).
SCHREINER, TR. 2003. 1, 2 Peter, Jude. (The New American Commentary) Nashville: Broadman & Holman.
SCHUNACK, G. 2002. Der Hebraerbrief. Zurich: Theologischer Verlag.
SCHWEIZER, E. 1998. Der erste Petrusbrief. (Ziircher Bibelkommentare) Ztirich: Theologischer Verlag
Zurich.
SCOTT, RBY. 1948. Oracles of God. The prophetic literature as a medium of revelation. Interpretation, Vol.
2(2): 131142.
SCRIVENER, FHA. 1985. The New Testament, the Greek text underlying the English Authorised Version of
1611. London: Trinitarian Bible Society.
SECHRIST, D. 2003. It's a gas. Current Science, Vol. 88(10): 6.
SELWYN, EG. 1947. The first Epistle of Peter. The Greek text with introduction, notes and essays. London:
MacMillan.
SITWELL, NHH. 1984. The world the Romans knew. London: Hamish Hamilton.
SLEEPER, CF. 1968. Political Responsibility According to I Peter. Novum Testamentum, Vol. 10(4): 270286.
SMITH, DE. 1987. Table fellowship in Luke. Journal of Biblical Literature, Vol. 106(4): 613638.
SMITH, M. 1981. Jesus, der Magier. Miinchen: List Verlag.
SMITH, WD. 1965. Socalled possession in preChristian Greece. Transactions and Proceedings of the
American Philological Association, Vol. 96: 403426.
SOCIAAL EN CULTUREEL PLANBUREAU. 2006. Godsdienstige veranderingen in Nederland. Den Haag:
SCP. Online:
http://www.scp.nl/publicaties/boeken/9037702597/Godsdienstige_veranderingen_in_Nederland.pdf.
SOURVINOUINWOOD, C. 1979. The myth of the first temples at Delphi. The Classical Quarterly, New
Series, Vol. 29(2): 231251.
SPIELVOGEL, JJ. 2006. Western civilisation. Belmont: Thomson & Wadsworth.
344
Bibliography
SPIQ, C. 1977. L'Epitres de Saint Pierre. (Sources Bibliques) Paris: Librairie Lecoffre.
SPIQ, C. 1977. L'Epitre aux Hebreux. (Sources Bibliques) Paris: Librairie Lecoffre.
SPONG, JS. 2002. A new Christianity for a new world: why traditional faith is dying and how a new faith is
being born. Pymble N.S.W.: Harper Collins.
STADTER, PA. 1992. Plutarch and the historical tradition. London: Routledge.
STALIN, G. 1975. Die Apostelgeschichte. (Das Neue Testament Deutsch. Neues Gottinger Bibelwerk.)
Gottingen: Vandenhoeck & Ruprecht.
STEINMANN, AE. 1999. The oracles of God: the Old Testament canon. St. Louis: Concordia Academic Press.
STUHLMACHER, P. 1989. Der Brief an die Romer. (Das Neue Testament Deutsch. Neues Gottinger
Bibelwerk.) Gottingen: Vandenhoeck & Ruprecht.
SWAIN, S. 1989. Plutarch: chance, providence, and history. The American Journal of'Philology, Vol. 110(2):
272302.
S WAYNE, EJE. 1917. The South Sea Oracle. The Geographical Journal, Vol. 50(6): 466467.
TALBERT, C. 2002. Romans. (Smyth & Helwys Commentary) Macon: Smyth & Helwys.
TANNEHILL, RC. 1981. Introduction: the pronouncement story and its types. Semeia, Vol. 20: 1141
TENNEY, MC. 1981. The Acts of the Apostles. (The Expositor's Bible Commentary) Grand Rapids: Zondervan.
TENNEY,MC. 1991. New Testament survey. Revised by Walter M. Dunnet. Leicester: Eerdmans & IVP.
THAYER, JH. 1977. A GreekEnglish lexicon of the New Testament. Grand Rapids: Zondervan. Online:
http://www.laparola.net/greco/.
THEODORETUS. 2006. Graecarum affectionum curatio. In: J.P. Migne, Patrologiae Cursus Completus (Seu
Bibliotheca Universalis... Omnium S.S. Patrum Doctorum, Scriptorumque Ecclesiasticorum.) Series
Graeca. By Jacques Paul Migne. Mytilene: Cultural Heritage Management Lab, University of the
Aegean.
THIOLIER, JC1. 1985. Plutarque. De gloria Atheniensium. Paris: Presses de l'Universite de ParisSorbonne.
THOMPSON, EA. 1946. The Last Delphic Oracle. The Classical Quarterly, Vol. 40(1/2): 3536.
TORHOUDT, A. 1942. Een onbekend Gnostisch systeem in Plutarchus' De Iside et Osiride. Leuven: Studia
Hellenistica in Bibliotheca Universitatis Lovanii.
TOURNAY, RJ. 1991. Seeing and hearing God with the Psalms: the prophetic liturgy of the second temple in
Jerusalem. Sheffield: Sheffield University Press.
TRITLE, LA. 1995. Plutarch in Germany: the Stefan George Kreis. International Journal of the Classical
Tradition, Vol. 1(3): 109122.
VAN BRUGGEN, J. 2006. Romeinen. Christenen tussen stad en synagoge. (Commentaar op het Nieuwe
Testament, derde serie) Kampen: Kok.
VAN CROMHOUT, G. 1975. Cotton Mather as Plutarchan Biographer. American Literature, Vol. 46(4): 465
481.
VAN DE BEEK, A. 1991. Wonderen en wonderverhalen. Nijkerk: Callenbach.
VAN DEN BROEK, R. 1981. Apollo in Asia, de orakels van Clarus en Didyma in de tweede en derde eeuw na
Chr. Leiden: Brill.
VAN DEN VONDEL, J. 1640. Joseph in Egypten. Treurspel. Nusquam tuta Fides. Amsterdam: Dominicus
vander Stichel.
VAN DEN VONDEL, J. 1660. Publius Virgillius Maroos Wercken in Nederduitsch dicht vertaelt. Twee delen.
Amsterdam: J. van Lennep.
VAN DER HORST, PW. 1999. Sortes: het gebruik van heilige boeken als lotsorakels in de oudheid.
Amsterdam: Koninklijke Nederlandse Academie van Wetenschappen.
VAN DER SCHUUR, A. 1700. De boeken van de roepinge aller volken nevens andere schriften. Utrecht:
publisher unknown.
VAN ECK, J. 2003. Handelingen. De wereld in het geding. (Commentaar op het Nieuwe Testament, derde
serie) Kampen: Kok.
VAN HOUWELINGEN, PHR. 1991. 1 Petrus: rondzendbrief uit Babylon. (Commentaar op het Nieuwe
Testament, derde serie) Kampen: Kok.
VAN LAENEN, F. 2006. Quota for Homosexual and/or Atheist Clergy? Brussels Journal (November 4, 2006).
VAN OYEN, H. 1962. Debrief aan de Hebreeen. (DePrediking van het Nieuwe Testament) Nijkerk:
Callenbach.
VAN RENSBURG, FJ, W VOSLOO. 1999. Die Bybellennium. 'n Eenvolume kommentaar op die Bybel.
Vereeniging: Christelike Uitgewersmaatskappy.
VAN RENSBURG, FJ. 1992. The outline of 1 Peter: A reconsideration. EkHesiastikos Pharos, Vol.74/1 (NS3):
2641.
VAN RENSBURG, FJ. 2005. Metaphors in the soteriology in 1 Peter: Identifying and interpreting the salvific
imageries. Novum Testamentum Supplements, Vol. 121:409436.
VERMASEREN, MJ. 1979. Studies in Hellenistic religions. Leiden: Brill.
345
Bibliography
VERNIERE, Y. 1977. Symboles et mythes dans la pensee de Plutarque. Essai d'interpretation philosophique et
religieuse des Moralia. Paris: Les Belles Lettres.
VIARD, A. 1975. Saint Paul Epitre aux Romains. (Sources Bibliques) Paris: Librairie Lecoffre.
VON ARNIM, H. 1921. Plutarch tiber Damonen und Mantik. Verhandelingen der Koninklijke Academie van
Wetenschappen te Amsterdam, afdeling letterkunde. Amsterdam: Johannes Muller.
VON CHRISTS, W, O STALIN, W SCHMID. 1920. Geschichte des Griechischen Litteratur. Munchen: Beck.
WALLINGA, HT. 2000. Poseidonos on beating to windward. Mnemosyne, Vol. 53(4): 431447.
WAR, GC. 1888. The dialect of Hesiod and the Homeric hymns. The Classical Review, Vol. 2(7): 196200.
WARFIELD, BB. 1969. The inspiration and authority of the Bible. London: Morgan & Scott.
WATHAM, AE. 1910. The Bible in the New Light. The Biblical World, Vol. 36(1): 4954.
WATSON, L, P WATSON. 2003. Martial: Select Epigrams. Cambridge: Cambridge University Press.
WATROUS, LV. 1982. The sculptural program of the Siphnian Treasury at Delphi. American Journal of
Archaeology, Vol. 86(2): 159172.
WEIB, HF. 1991. Der Brief an die Hebraer. (Kritischexegetischer Kommentar tiber das Neue Testament)
GOttingen: Vandenhoeck & Ruprecht.
WEISER, A. 1981. Die Apostelgeschichte. (Okumenischer Taschenbuchkommentar zum Neuen Testament)
Gtltersloh: Gerd Mohn.
WHITTAKER, CR. 1965. The Delphic Oracle: belief and behaviour in ancient Greece: and Africa. The
Harvard Theological Review, Vol. 58(1): 2147.
WIEBERT, D. 1984. First Peter. Chicago: Moody.
WEILAND, HC. 1935. Het oordeel der kerkvaders over het orakel. Amsterdam: Paris.
WENZ, G. 2005. Offenbarung. Problemhorizonte moderner evangelischer theologie. Gottingen: Vandenhoeck
& Ruprecht.
WITHEROW, T. 1967. The apostolic Church, which is it? An enquiry at the oracles of God as to whether any
existing form of Church government is of Divine right. S.n.: Publication Committee of the Free
Presbyterian Church of Scotland.
WOOD, M. 2004. London: The road to Delphi. The life and afterlife of oracles. Charto & Windus.
YOUNG, F, L AYRES, A LOUTH. 2006. The Cambridge history of early Christian literature. Cambridge:
Cambridge University Press.
ZAHN, Th. 19021926. Kommentar zum Neuen Testament. Band 116,18. Leipzig: A. Deichertsche
Verlagsbuchhandlung.
ZELLER, D. 1985. Der Brief an die RQmer. (Regensburger Neues Testament) Regensburg: Friedrich Pustet.
ZERWICK, M, M GROSVENOR. 1988. A grammatical analysis of the Greek New Testament. Roma: Papal
Bible Institute (Editrice Pontificio Institutio Biblico).
ZIEGLER, K. 1964. Plutarchos von Chaironeia. 2., durch Nachtrage erganzte Aufl. Stuttgart: A.
Druckenmtiller.
ZIEGLER, K. 1952. Plutarch, tiber Gott und Vorsehung, Damonen und Weissagung. Zurich: Artemis.
ZIESLER, J. 1989. Romans. London: SCM Pres.
ZMIJEWSKI, J. 1994. Die Apostelgeschichte. (Regensburger Neues Testament) Regensburg: Friedrich Pustet.
ZUIDDAM, BA. 1995. Old critics and modern theology. Dutch Reformed TheologicalJoumal, Vol. 36(2):256
266.
ZUIDDAM, BA. 1997. Holy letters and syllables: The function and character of Biblical authority in the second
century. Dutch Reformed Theological Journal, Vol. 38(3):180191.
ZUIDDAM, BA. 2006. Heilige letters en lettergrepen. De functie en het karakter van Schriftgezag in de tweede
eeuw. Dordrecht: Teologia.
346
Benno Zuiddam