Diog. 8:2 ἢ τοὺς κενοὺς καὶ ληρώδεις ἐκείνων λόγους ἀποδέχῃ τῶν ἀξιοπίστων φιλοσόφων; ὧν οἱ μέν τινες πῦρ ἔφασαν εἶναι τὸν θεόν (οὗ μέλλουσι χωρήσειν αὐτοί, τοῦτο καλοῦσι θεόν) οἱ δὲ ὕδωρ, οἱ δ᾿ ἄλλο τι τῶν στοιχείων τῶν ἐκτισμένων ὑπὸ θεοῦ
Diog. 8:2 Or do you accept the empty and nonsensical statements of those pretentious philosophers, some of whom said that God was fire (the very thing they are headed for, they call God!), and others, water, and still others some other one of the elements created by God.
— Michael W. Holmes 1992
Rex Koivisto (rev 1.1, 2000) tagged
οὗ as a relative pronoun. I am tossing the idea around that this could be an adverb. I didn't find χωρήσειν elsewhere following adverbial οὗ. I did find it following other adverbs.
Pap. 31:1 (5.1) Καὶ ὡς οἱ πρεσβύτεροι λέγουσι, τότε καὶ οἱ μὲν καταξιωθέντες τῆς ἐν οὐρανῷ διατριβῆς, ἐκεῖσε χωρήσουσιν, οἱ δὲ τῆς τοῦ παραδείσου τρυφῆς ἀπολαύσουσιν, οἱ δὲ τὴν λαμπρότητα τῆς πόλεως καθέξουσιν· πανταχοῦ δὲ ὁ σωτὴρ ὁραθήσεται, καθὼς «καὶ» ἄξιοι ἔσονται οἱ ὁρῶντες αὐτόν.
Pap. 31:1 {5:1} As the elders say, then[44] will those who have been deemed worthy of an abode in heaven go there, while others will enjoy the delight of paradise, and still others will possess the brightness of the city; for in every place the Saviour will be seen, to the degree that those who see him are worthy.
— Michael W. Holmes 1992
Ezek. 46:19 ¶ Καὶ εἰσήγαγέν με εἰς τὴν εἴσοδον τῆς κατὰ νώτου τῆς πύλης εἰς τὴν ἐξέδραν τῶν ἁγίων τῶν ἱερέων τὴν βλέπουσαν πρὸς βορρᾶν, καὶ ἰδοὺ τόπος ἐκεῖ κεχωρισμένος.
Ezek. 46:19 Then he brought me through the entrance, which was at the side of the gate, to the north row of the holy chambers for the priests; and there I saw a place at the extreme western end of them.
Scenario analysis:
In Diog. 8:2 πῦρ is an object that is equated in some manner with divinity. But in parenthetical statement fire appears to be a place, not an object of thought. The
question introducing to topic reads:
Diog. 8:1 Τίς γὰρ ὅλως ἀνθρώπων ἠπίστατο
τί ποτ᾿ ἐστὶ θεός, πρὶν αὐτὸν ἐλθεῖν;
Which raises a WHAT question, but then there seems to be a shift away from this perspective in the parenthetical remark. Then
τοῦτο καλοῦσι θεόν brings us back to a consideration of πῦρ as an object that is equated in some manner with divinity. However, it looks like we find some sort of semantic skewing in the scenario with the verb χωρέω. Still working on this.
χωρέω fut. χωρήσω; 1 aor. ἐχώρησα; pf. κεχώρηκα (Just., Tat., Ath.) (Hom.+)
① to make movement from one place or position to another, go, go out/away, reach (Trag. et al.; pap)
ⓐ lit. (Just., A I, 19, 5 εἰς ἐκεῖνο χωρεῖν ἕκαστον ἐξ οὗπερ ἐγένετο) of food εἰς τὴν κοιλίαν χωρεῖ Mt 15:17 (=εἰσπορεύεται Mk 7:19.—Aristot., Probl. 1, 55 the drink εἰς τὰς σάρκας χωρεῖ). τοιαύτη διὰ τῆς σαρκὸς αὐτοῦ καὶ ἐπὶ τῆς γῆς ἔκρυσις ἐχώρησεν so strong was the discharge from his (Judas’s) body that it affected an entire region Papias (3:3). Of pers. εἰς τὸν ἴδιον τόπον μέλλει χωρεῖν IMg 5:1; cp. IEph 16:2. οὗ μέλλουσι χωρήσειν, τοῦτο that, to which they are destined to go Dg 8:2. εἴς τινα to someone (Appian, Bell. Civ. 3, 95 §395 χ. ἐς τὸν ἀδελφόν; 5, 29 §114) of Christ, who has gone to the Father IMg 7:2. ἔτι κάτω χώρει go down still farther Mt 20:28 D. Of the head of a tall figure χωροῦσα μέχρι τοῦ οὐρανοῦ it reached up to the sky GPt 10:40 (like Eris: Il. 4, 443).
ⓑ fig., of a report (Pla., Ep. 7, 333a; 338b λόγος ἐχώρει) εἰς ἡμᾶς ἐχώρησεν it has reached us 1 Cl 47:7. εἰς μετάνοιαν χωρεῖν come to repentance 2 Pt 3:9 (cp. Appian, Bell. Civ. 5, 30 §115 ἐς ἀπόστασιν χ.=turned to revolt). εἴς τι ἀγαθὸν χωρεῖν lead to some good B 21:7 (Soph., El. 615 εἰς ἔργον; Aristoph., Ran. 641 ἐς τὸ δίκαιον).
② to make an advance in movement, be in motion, go forward, make progress (Pla., Cratyl. 19, 402a the saying of Heraclitus πάντα χωρεῖ καὶ οὐδὲν μένει; Hdt. 3, 42; 5, 89; 7, 10; 8, 68; Aristoph., Pax 472; 509, Nub. 907; Polyb. 10, 35, 4; 28, 15, 12; Dionys.
Hal. 1, 64, 4; Plut., Galba 1057 [10, 1]; TestIss 1:11 v.l.; Jos., Ant. 12, 242; PTebt 27, 81 ἕκαστα χωρῆσαι κατὰ τὴν ἡμετέραν πρόθεσιν) ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν my word makes no headway among you J 8:37 (Moffatt; cp. Weymouth. Eunap., Vi. Soph. p. 103 χωρεῖ λόγος). Or perh. (as in 1b above) there is no place in you for my word (NRSV; cp. Goodsp. and 20th Cent.; Field, Notes 94f, w. ref. to Alciphron, Ep. 3, 7; Bultmann; DTabachovitz, Till betydelsen av χωρεῖν Joh. 8:37: Eranos 31, ’33, 71f.—Perh. also=χώραν ἔχειν Appian, Bell. Civ. 2, 70 §289 ὀλίγην ἐν αὐτοῖς χώραν ἔχειν; Alex. Aphr., Fat. 6 p. 169, 31 Br. χώραν ἐν αὐτοῖς ἔχει τὸ παρὰ φύσιν ‘even that which is contrary to nature has room [to be practiced] among them’; Ath., R. 20 p. 73, 18 οὐδʼ οὕτως ἕξει χώραν ἡ κατʼ αὐτῆς κρίσις not even so would any judgment of [the soul] take place).
source:
https://enacademic.com/searchall.php?SW ... 89&stype=0
C. Stirling Bartholomew