From: Kimmo Huovila (kimmo.huovila@helsinki.fi)
Date: Sun Feb 18 2001 - 14:39:49 EST
Bill Garrison wrote:
>
> Dear B-Greek,
> Since the list is quiet, perhaps this is a good time to introduce a new
> topic.
>
> Phi 3:11 reads:
>
> EI PWS KATANTHSW EIS THN EXANASTASIN THN EK VEKRWN
>
> In seeking to understand this verse I would like to begin with some
> questions of methodology. centering on EXANASTASIS and EI PWS.
>
> 1. EXANASTASIS is a hapax legomena in Biblical literature, but is found in
> Hippocrates and Polybius. What methods do other B-Greekers use to relate
> these secular usages to NT usage when there are no Biblical examples?
> 2. EXANASTASIS is an unusual triple compound with two free-form
> prepositional prefixes affixed to the root. Since we cannot examine NT usage
> of a hapax, can we analyze and then synthesize the separate meaning of the
> three morphemes to determine the meaning of the compound?
> 3. Does EXANASTASIS here the same meaning as the more common ANASTASIS?
> 4. Does EI PWS indicate a condition of uncertainty? If so, is the
> uncertainty genuine or rhetorical?
> 5. Finally, what is Paul expressing here?
>
> Bill Garrison
In the previous verse we have ANASTASIS AUTOU [=CRISTOU], and its power
etc., and its relationship to us (SUMMORFIZOMENOS). Then Paul brings in
this EXANASTASIS. Perhaps he wanted to pick up a new word for the very
reason of breaking up a cohesive tie. In other words, he wanted to mark
that he is speaking of resurrection in a different sense from the
previous verse, which may reflect a Pauline theme on our identification
with Jesus' death and resurrection. The way to know the power of
resurrection is to be related to it now. But then in 11 he is not then
referring to our participation in terms of identification, but
resurrection from the state of being a corpse (EK TWN NEKRWN).
1. I would not rely on other few references in Greek literature so much
as a discourse analysis of this passage.
2. Yes. Still it does not solve the exegetical question of what kind of
resurrection from among the dead is referred to.
3. I suggest that in this context, there is similarity in meaning, but
the reference to ANASTASIS has identification to Jesus' resurrection in
view, whereas EXANASTASIS is not related to this identification. But in
general I assume the meaning to be synonymous in some contexts, but
EXANASTASIS is more restricted in meaning than ANASTASIS.
4. I do not think the grammar indicates anything as to whether it is
certain or not. But it brings out the logic: this value system Paul has
written about is based on the assumption or possibility of a
resurrection from among the dead (Pauline theology will determine
whether he thought it to be certain or not, but the Greek does not bring
it out).
5. I suggest that he is roughly saying that "I count all things SKUBALA
and ZHMIA in order to ...know him and the power of his resurrection [in
my life by identification with his death and resurrection], and the
fellowship ... - all this making sense on the basis of a future
resurrection from death."
What do others think? I am willing to hear critique of my view.
Kimmo Huovila
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