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.
The Use and Meaning of á¼ÎºÎµá¿–νος 77
In 5,47 the opposition between Jesus (á¼Î¼Î¿á¿–Ï‚) and Moses (á¼ÎºÎµá½·Î½Î¿Ï…) is
rendered in a parallel sentence structure33. The pronoun is used once
more with emphasis in an antithesis, in order to indicate the more remote
person whose identity is known. In 5,46 it is clear that Moses is the one
who is talked about.
8,42
á¼Î³á½¼ Î³á½°Ï á¼Îº τοῦ θεοῦ á¼Î¾á¿†Î»Î¸Î¿Î½ καὶ ἥκω·
οá½Î´á½² Î³á½°Ï á¼€Ï€â€™ á¼Î¼Î±Ï…τοῦ á¼Î»á½µÎ»Ï…θα,
ἀλλ’ á¼ÎºÎµá¿–νός με ἀπέστειλεν
In 8,42 á¼ÎºÎµá¿–νος is used once more in an antithesis, it is opposed to ἀπ’
á¼Î¼Î±Ï…τοῦ34. In this verse á¼ÎºÎµá¿–νος refers again to the most remote person,
being God (á¼Îº τοῦ θεοῦ). Due to the opposition between God and Jesus,
the pronoun is given emphasis.
9,9
ἄλλοι ἔλεγον ὅτι oὗτός á¼ÏƒÏ„ιν·
ἄλλοι ἔλεγον, oá½Ï‡á½·, ἀλλὰ ὅμοιος αá½Ï„á¿· á¼ÏƒÏ„ιν.
á¼ÎºÎµá¿–νος ἔλεγεν ὅτι á¼Î³á½½ εἰμι.
In 9,9 á¼ÎºÎµá¿–νος is opposed to ἄλλοι…ἄλλοι35. The pronoun points to the
blind man. In this verse the blind man is opposed to the “others†standing
around him who do not recognize him any longer.
10,6
Ταύτην τὴν παÏοιμίαν εἶπεν αá½Ï„οῖς ὠἸησοῦς·
á¼ÎºÎµá¿–νοι δὲ οá½Îº ἔγνωσαν τίνα ἦν ἃ á¼Î»á½±Î»ÎµÎ¹ αá½Ï„οῖς.
The antithesis is to be found in 10,6. Even though á¼ÎºÎµá¿–νος resumes the
preceding αá½Ï„οῖς, the name ὠἸησοῦς still follows the pronoun αá½Ï„ός36.
Therefore á¼ÎºÎµá¿–νος is opposed to ὠἸησοῦς and receives emphasis.
Usually authors remark that the antithesis in 5,47 does not lay in γÏάμασσιν-ῥήμασιν
33
but rather in á¼ÎºÎµá¿–νου-á¼Î¼Î¿á¿–Ï‚ See for this: B. Weiss, Kritisch-exegetisches Handbuch über
das Evangelium des Johannes (KEK 2; Göttingen 61880) 250; C.F. Keil, Commentar über
des Evangelium des Johannes (Leipzig 1881) 239; P. Schanz, Johannes, 259; F.L. Godet,
Commentaire sur l’évangile de saint Jean (Bibliothèque théologique; 2 vols., Paris, 41903)
359; M.-J. Lagrange, Évangile selon Saint Jean, 157; J.H. Bernard, John, 258.
For the emphatic use of á¼ÎºÎµá¿–νος in 8,42 see C.H. Bretschneider, Lexicon Manuale,
34
376; L.C. Fillion, Jean, 182; A.T. Robertson, Grammar of the Greek New Testament, 708;
L. Morris, John, 463.
The following authors refer to this antithesis: J.H. Thayer, Greek-English Lexicon, 194;
35
E. Preuschen, Vollständiges griechisch-deutsches Handwörterbuch, 351; H. Ebeling, Grie-
chisch-deutsches Wörterbuch, 136; G. Abbott-Smith, Manual Greek Lexicon, 137; W. Bauer,
Griechisch-deutsches Wörterbuch (21928) 372; 31937, 395; 41952, 434; 51958, 474; 61988, 482.
E. Preuschen, Vollständiges griechisch-deutsches Handwörterbuch, 351; W. Bauer,
36
Griechisch-deutsches Wörterbuch (21928) 372; 31937, 395; 41952, 434; 51958, 474; 61988, 482.
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