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.
76 Hellen Mardaga
as opposed to á¼Î³á½½. Secondly, it indicates a remote person, being Jesus,
who is opposed to John28.
3,30
á¼ÎºÎµá¿–νον δεῖ αá½Î¾á½±Î½ÎµÎ¹Î½,
á¼Î¼á½² δὲ á¼Î»Î±Ï„τοῦσθαι.
The same antithesis between John and Jesus stands out in 3,30 where
á¼ÎºÎµá¿–νος and á¼Î¼á½³ are opposed to one another. This verse is generally given
as an example to illustrate the use of á¼ÎºÎµá¿–νος indicating a remote subject,
in contrast to á¼Î¼á½³29. The antithesis gives both pronouns emphasis30.
5,35
á¼ÎºÎµá¿–νος ἦν ὠλύχνος ὠκαιόμενος καὶ φαίνων,
ὑμεῖς δὲ ἠθελήσατε
ἀγαλλιαθῆναι Ï€Ïὸς á½¥Ïαν á¼Î½ Ï„á¿· φωτὶ αá½Ï„οῦ.
In 5,35 the evangelist lets Jesus describe who John is. In this verse
á¼ÎºÎµá¿–νος (= John) is opposed to ὑμεῖς31. Because of the antithesis one can
attribute an emphatic function to á¼ÎºÎµá¿–νος32. It is stated clearly that Jesus’
testimony differs from John’s.
5,47
εἰ δὲ τοῖς á¼ÎºÎµá½·Î½Î¿Ï… γÏάμμασιν οὠπιστεύετε,
πῶς τοῖς á¼Î¼Î¿á¿–Ï‚ ῥήμασιν πιστεύσετε;
For á¼ÎºÎµá½·Î½Î¿Ï… as a reference to Jesus, see for example: L.C. Fillion, Évangile selon St.
28
Jean. Introduction, critique et commentaire (La Sainte Bible, texte de la Vulgate, traduction
française en regard, avec commentaires) (Paris 1893) 61: “Comme ses disciples le Précurseur
désigne Jesus par un simple pronom (ante illum), qui est en cet endroit d’un bel effetâ€; M.-J.
Lagrange, Évangile selon Saint Jean, cxiv-cxv.
J.H. Thayer, Greek-English Lexicon, 194; E. Preuschen, Vollständiges griechisch-deut-
29
sches Handwörterbuch, 351; H. Ebeling, Griechisch-deutsches Wörterbuch, 136; G. Abbott-
Smith, A Manual Greek Lexicon of the New Testament, 777 (Edinburgh 1922) 137; W.
Bauer, Griechisch-deutsches Wörterbuch (21928) 372; 31937, 395; 41952, 434; 51958, 474;
comp. A.T. Robertson, Grammar of the Greek New Testament) 707 (placed under the use
of á¼ÎºÎµá¿–νος to indicate “The Remote Object [contrast]â€): “John speaks of Christ in contrast
to himself,… so in verse 30 á¼ÎºÎµá¿–νον-á¼Î¼á½³â€.
L. Morris, John, 242: “John sets ‘he’ and ‘I’ over against one another in emphatic
30
contrastâ€.
T. Zahn, Das Evangelium des Johannes, 304: “Die Haltung der Angeredeten oder des
31
Volks von Jezus. Und Judäa, als dessen Repräsentanten Jesus sie ansieht, gegenüber dem
Taüfer ist schon durch ὑμεῖς δέ im Gegensatz zu á¼ÎºÎµá¿–νος als eine der hohen Bedeutung des
Mannes unangemessene und durch ἠθελήσατε als ein aus willkürlicher Entschliessung oder
Laune hervorhergehende gekenzeichnetâ€.
J.H. Bernard, A Critical and Exegetical Commentary on the Gospel according to St.
32
John, (vol. 1; 1928) 249: “á¼ÎºÎµá¿–νος much used by Jn. To mark out the subject of a sentenceâ€;
R. Bultmann, Evangelium des Johannes, 221.
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