Wim Hendriks, «'Euteos' beyond the Temporal Meaning.» filologia-neotestamentaria, Vol. 25 (2012) 21-35 page 29

Vol 25 (2012)

Wim Hendriks, «'Euteos' beyond the Temporal Meaning.», Vol. 25 (2012) 21-35

The Greek lexeme euteos should be understood primarily as an adverb of quality, rather than regularly be taken as an adverb of time in the New Testament. Three problematic passages with euteos will be discussed. They are 3 John 14, Galatians 1:15-17, and a variant reading in Acts 14:8-10. As background to this discussion the meaning of the adjective euteos is considered, as well as its use in various derivative and compound words. Next the formation of adverbs of manner and their place in the Greek sentence or phrase is envisaged. Four meanings of euteos as an adverb of quality, drawing on extra-biblical and New Testament sources, are identified before proceeding to discuss the three problematic passages, indicating how euteos is to be understood and translated.

See more by the same author

Page 29/36
‹
29
30
31
32
33
34
35
36
›

Ευθεωσ Beyond the Temporal Meaning 29 Mark 1:29 according to Θ 1424 f (l) vgmss: (syh) καὶ εὐθέωσ ἐξελθὼν ἐκ τῆσ συναγωγῆσ ἦλθεν εἰσ τὴν οἰκίαν σίμωνοσ, and directly (linea recta) upon leaving the synagogue he went to the house of Simon. Mark 2:12 according to A C3 Γ Δ Σ Φ 090 0130 plurimi syp syh eth geo got: καὶ ἠγέρθη εὐθέωσ, and he arose right up. Acts 9:34: καὶ εὐθέωσ ἀνέστη, and he stood right up. 3.2. in the right position, correctly, sound, as it should be by nature Papyrus 7950 [II AD]: εὐχαριστῶ τῷ κυρίῳ σεράπιδι ὅτι μοῦ κινδυνεύσαντοσ εἰσ θάλασσαν ἔσωσε εὐθέωσ, I am thankful to my master Sarapis that when I got in danger at sea he rescued me safe and sound.15 Papyrus 11774 [III BC]: ... διασαφεῖν δὲ εὐθέωσ, correctly make quite clear ...16 Mark 3:5 according to D.05: καὶ ἐξέτεινεν· καὶ ἀποκατεστάθη ἡ χεὶρ αὐτοῦ εὐθέωσ, he stretched it out, and his hand became restored to a natural state.17 3.3. exactly, precisely, nota bene.18 Epictetus, Diatribae III 13.22: οὔ· ἀλλ’ εὐθέωσ ὡσ σοφοὶ διάγειν ἐθέλομεν καὶ ὠφελεῖν ἀνθρώπουσ, no (that is not our way), but precisely as wise men we will act and help people.19 Mark 1:23 according to Origen: εὐθὺσ ἐν τῇ συναγωγῇ αὐτῶν ἦν ἄνθρωποσ ἐν πνεύματι ἀκαθάρτῳ, exactly in their synagogue there was a man possessed by an unclean spirit (synagogue and uncleanness are not compatible with each other). 15 See note 12. 16 Papyrus 11774, BGU 6 (1922), number 1211.10. Decree by Ptolemaeus Philopator about the cult of Dionysus. 17 In stead of εὐθέωσ some witnesses have the phrase ὑγιήσ or ὡσ ἡ ἄλλη (or a confla- tion of both). See L.019 157 892, compare b c geoA geoB. These variants interpret the mean- ing of εὐθέωσ here. For different meanings of εὐθέωσ (εὐθύσ) in Mark 3:5‑6 see W.M.A. Hendriks, ‘Brevior lectio praeferenda est verbosiori’, RB 112 (2005), 567-595, especially 572-573, or Idem, ‘Lectio e qua caeterarum ortus facillime explicetur’, FNT 22 (2009), 3-39, especially 9-10. 18 One can think of Attic use of εὐθύσ before numbers with the meaning exactly (this meaning, however, does not occur in dictionaries). So Thucydides, Historiae VIII 8.4: εὐθὺσ μίαν καὶ εἴκοσι ναῦσ, exactly twenty-one ships. Compare Mark 1:23 according to Origen, Commentary on John X 11.52: εὐθὺσ ἐν τῇ συναγωγῇ αὐτῶν ἦν ἄνθρωποσ ἐν πνεύματι ἀκαθάρτῳ, right in their synagogue there was a man possessed by an unclean spirit. See also Acts 17:10: εὐθέωσ διὰ νυκτόσ (without article), exactly by night (i.e. not by day). Otherwise: εὐθέωσ διὰ τῆσ νυκτόσ (with the article), that very night (not later). 19 The order of words here is εὐθέωσ ὡσ σοφοί, exactly as wise men (εὐθύσ and εὐθέωσ normally precede the relating word or phrase).