204 Peter Spitaler diakrivnomai has a special meaning in the NT (10), these venerable scholars do not provide conclusive supporting evidence for their view. Blass/Debrunner simply assert that diakrivnomai means “doubt” but do not discuss how they reach their conclusion. Büchsel speculates that the Aramaic-speaking Jesus gave the word glp a new meaning (11), which Greek-speaking Christianity translated diakrivnomai, but admits the lack of evidence that glp was translated diakrivnomai before Jesus’ time (12). Bauer cross-references between NT texts and validates the existence of a new, special NT category of meaning with quotations of three proof-texts from the 6th century CE writer, Cyril of Scythopolis. In addition to the fact that Cyril’s use of diakrivnomai is irrelevant to the interpretation of NT texts, the literary contexts within which he uses diakrinomai do not validate Bauer’s assumption that Cyril attributed a v special NT meaning to this verb (13). Third, cross-referencing NT verses with each other to prove a particular meaning sets a circular argument in motion (14). Because of the limited text-corpus that is said to contain this special meaning (15), at least one instance of diakrivnomai in one specific passage is posited to mean “doubt” before a recurrence of the special meaning is proven in other NT passages. From a methodological perspective, a circular argument cannot verify the claim for which proof it is itself utilized. Similar to an understanding of NT Greek as language sui generi, the (10) Cf. J.H. GREENLEE, An Exegetical Summary of Jude (Dallas 1999) 71; L. MORRIS, The Epistle to the Romans (Grand Rapids 1988) 212, n. 293; C.D. OSBURN, “The Text of Jude 22-23”, ZNW 63 (1972) 141, n. 149. (11) Similar to diakrivnomai in the Greek linguistic environment, glp connotes being divided and separated (as, e.g., in Gen 10,25); cf. W.L. HOLLADAY, A Concise Hebrew and Aramaic Lexicon of the Old Testament (Grand Rapids – Leiden 1988) 292. (12) BÜCHSEL, “krivnw”, 950-951. (13) Vita Euthymii 79,24-80,11 and 51,22-52,18 describe decision making processes, not doubt. Vita Sabae 173,12-174,8 describes a dispute between Saba and the “fathers”. In light of the structurally parallel clause in Acts 11,2, which Bauer lists with instances in which diakrivnomai means “to contend”, his reference to Vita Sabae is puzzling. (14) C. BURCHARD, Der Jakobusbrief (HNT 15/1; Tübingen 2000) 60, and DIBELIUS – GREEVEN, James, 136 critique the cross-referencing approach. (15) With the exception of Acts 11,2, Jas 2,4, and Jude 9, the meaning “doubt”/”hesitate”/”waver” is limited to the aforementioned eight NT texts (cf. fn 5). Greek authors that pre- and post-date NT writers never produce or adopt this special NT meaning; cf. BÜCHSEL, “krivnw”, 950; DAUTZENBERG, “diarivnw”, 734; L.O. RICHARDS, Expository Dictionary of Bible Words (Grand Rapids 1985) 23.