Ulrich Berges, «'Ich gebe Jerusalem einen Freudenboten'
Synchrone und diachrone Beobachtungen zu Jes 41,27», Vol. 87 (2006) 319-337
The references to Zion and Jerusalem (41,27; 44,26.28; 45,13; 46,13) in the
section Isa 40–48 dedicated to Jacob and Israel and which follows the Prologue in
40,1-11, require an explanation because they present the perspective of the return
from the point of view of the Jewish homeland, which for the first time appears
only in Isa 49,14. Synchronically Isa 41,27 interrupts the parallel double structure
of the dispute with the foreign gods in 41,21-24.25-29. Diachronically Isa 41,27
is not attributable to the redactor of the first collection, composed between 539
and 520 BC, but to a more recent hand, which — starting from the first Servant
Song with its expansion and reinterpretation with Darius I in mind — introduces
the perspective of the return into the dispute with foreign gods. JHWH proves his
unique and overpowering sovereignty over history not only with regard to Cyrus
but also to Darius I.
75
The Use and Meaning of á¼ÎºÎµá¿–νος
placed under this category, and above all for á¼ÎºÎµá¿–νος used in an antithesis
the verses 2,20-21; 3,28-30; 5,35.47; 8,42; 9,9; 10,6 are quoted and not
19,35. We now have to inquire whether 19,35 can also be placed under
this category.
III
In the following verses á¼ÎºÎµá¿–νος is used in an opposition:
2,20-21
20 εἶπαν οὖν οἱ Ἰουδαῖοι,
tεσσαÏάκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὠναὸς οὗτος,
καὶ σὺ á¼Î½ Ï„Ïισὶν ἡμέÏαις á¼Î³ÎµÏεῖς αá½Ï„όν;
21 á¼ÎºÎµá¿–νος δὲ ἔλεγεν πεÏὶ τοῦ ναοῦ τοῦ σώματος αá½Ï„οῦ.
In Jn 2,21 á¼ÎºÎµá¿–νος refers to Jesus who was previously mentioned in
2,19. After the reaction of the Ἰουδαῖοι in Jn 2,20, Jesus is the most
remote subject. The antithesis between Jesus and the Jews (οἱ Ἰουδαῖοι…
á¼ÎºÎµá¿–νος) can serve as an example to explain the use of á¼ÎºÎµá¿–νος in an oppo-
sition26. The pronoun confronts two parties with one another (Jesus and
the Jews) and moreover the previous verses explain clearly the identity of
the members of the parties. Also in Jn 10,6 (αá½Ï„οῖς…á¼ÎºÎµá¿–νοι) and 11,13
(á½ Iησοῦς…á¼ÎºÎµá¿–νοι) á¼ÎºÎµá¿–νος is used to point to an antithesis between Jesus
and other persons.
3,28
αá½Ï„οὶ ὑμεῖς μοι μαÏÏ„Ï…Ïεῖτε ὅτι εἶπον [ὅτι]
oá½Îº εἰμὶ á¼Î³á½¼ ὠΧÏιστός,
ἀλλ’ ὅτι ἀπεσταλμένος εἰμὶ ἔμπÏοσθεν á¼ÎºÎµá½·Î½Î¿Ï….
Jn 3,28 has an antithetical sentence structure (οá½Îºâ€¦á¼€Î»Î»á½±) in which
á¼ÎºÎµá¿–νος is used emphatically in the first place27, it refers to another person
C.G. Bretschneider, Lexicon Manuale, 375-76; E. Preuschen, Vollständiges griechisch-
26
deutsches Handwörterbuch, 351-52; W. Bauer, Griechisch-deutsches Wörterbuch (²1928)
371-72; 31937, 396-97; 41952, 433-34; 51958, 474-75; 61988, 482-83.
For the emphatic use of á¼ÎºÎµá¿–νος in 3,28, see L. Morris, The Gospel according to
27
John: The English Text with Introduction, Exposition and Notes (NICNT); Grand Rapids,
MI 1971) 240; see esp. 91 n. 54: “á¼ÎºÎµá¿–νος is used to emphasize the subject. The pronoun
is a favourite with John who uses it 70 times, more than any other New Testament writer
(Matthew 54 times, Mark 23 times, Luke 33 times, Acts 22 times, Paul 21 times). He uses
it significantly often of Christ (10 times), of the Father (6 times) and of the Holy Spirit (5
times). The pronoun is often a way of giving emphasis. Indeed, except when it is used in
dialogue it is usually emphatic in this Gospelâ€.
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