[B-Greek] EIS in Matthew 10:41-42

George F Somsel gfsomsel at yahoo.com
Sat Jun 14 07:17:15 EDT 2008


In connection with the proposition that Matthew preserves the distinction between εἰς [EIS] and ἐν [EN], the similar passage in Mark 9.37 might be compared.  
37ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται·καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με. 
hOS AN hEN TWN TOIOUTWN PAIDIWN DECHTAI ** EPI ** TWi ONOMATI MOU, EME DEXETAI; KAI hOS AN EME DEXHTAI, OUK EME DEXETAI ALLA TON APOSTEILANTA ME
The concept of 'leshem' is something which is not generally a part of modern idiom.  
εἰς ὄνομαis a translation of the Jewish לשם [LESHEM] = “in the capacity of,” “as,” “on the ground of his prophetic qualifications.” Cf. Heitmüller, Im Namen Jesu, pp. 112 ff. Those who receive the Christian missionaries in respect of their Christian message, i.e.accept their teaching and become Christians, will receive the same reward as the preachers themselves. 
Allen, W. C. (1907). Vol. 26: A critical and exegetical commentary on the gospel according to S. Matthew. The International critical commentary on the Holy Scriptures of the Old and New Testaments (112). New York: C. Scribner's sons.
Hagner writes similarly in the WBC.  The injunction in the Didache seems to depend upon such a concept.
(3) Περὶ δὲ τῶν ἀποστόλων καὶ προφητῶν, κατὰ τὸ δόγμα τοῦ εὐαγγελίου οὕτως ποιήσατε. (4) πᾶς δὲ ἀπόστολος ἐρχόμενος πρὸς ὑμᾶς δεχθήτω ὡς κύριος. (5) οὐ μενεῖ δὲ <εἰ μὴ> ἡμέραν μίαν· ἐὰν δὲ ᾖ χρεία, καὶ τὴν ἄλλην· τρεῖς δὲ ἐὰν μείνῃ, ψευδοπροφήτης ἐστίν. 
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (262). Grand Rapids, Mich.: Baker Books.
(3) PERI DE TWN APOSTOLWN KAI PROFHTWN, KATA TO DOGMA TOU EUAGGELIOU hOUTWS POIHSATE.  (4) PAS DE APOSTOLOG ERXOMENOS PROS hUMAS DEXQHTW hWS KURIOS.  (5) OU MENEI DE <EI MH> hHMERAN MIAN; EAN DE Hi XREIA, KAI THN ALLHN; TREIS DE EIAN MEINHi YEUDOPROFHTHS ESTIN.
It would thus seem that it was to be understood that εἰς ὄνομα προφήτου [EIS ONOMA PROFHTOU] was indeed understood as involving an initial uncritical reception of someone's claim to be whatever he claimed.  If, however, later events tended to negate that claim then one's acceptance could be withdrawn.
 george
gfsomsel


… search for truth, hear truth, 
learn truth, love truth, speak the truth, hold the truth, 
defend the truth till death.


- Jan Hus
_________



----- Original Message ----
From: Elizabeth Kline <kline_dekooning at earthlink.net>
To: greek B-Greek <b-greek at lists.ibiblio.org>
Sent: Friday, June 13, 2008 5:01:05 PM
Subject: Re: [B-Greek] EIS in Matthew 10:41-42


On Jun 13, 2008, at 12:57 PM, Elizabeth Kline wrote:

> Turner (Syntax pp.155,166) and Moule (Idiom Book, p.79) do not equate
> EN [TWi] ONOMATI with  EIS [TO] ONOMA. Turner (p155) reads  EIS [TO]
> ONOMA as causal "because of" or "for the sake of" and Moule "because
> he is a prophet"

Correction: I not certain what Moule's position is on this. He may in  
fact consider these equivalent expressions. He cites a work  
(Beg.Christ. Foakes-Jackson and others v, 123. n3) which I don't have  
access to and his remarks assume you have read it which I have but not  
is the last decade.

M.Zerwick #98,#106 claims that Matt. preserves the distinction between  
EIS and EN and in Matthew 10:41-42 EIS has a causal semantic function.  
He claims that EN [TWi] ONOMATI and  EIS [TO] ONOMA represent two  
different semantic functions of 'leshem'.

Elizabeth Kline




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