The relevant paragraph is quoted here;
Phi 3:12-16 12 OUC OTI HDH ELABON H HDH TETELEIWMAI DIWKW DE EI KAI KATALABW, EF hW KAI KATELHMFQHN hUPO CRISTOU 13 ADELFOI, EGW EMAUTON OUPW LOGIZOMAI KATEILHFENAI hEN DE TA MEN OPISW EPILANQANOMENOS TOIS DE EMPROSQEN EPEKTEINOMENOS 14 KATA SKOPON DIWKW EIS TO BRABEION THS ANW KLHSEWS TOU QEOU EN CRISTW IHSOU 15 hOSOI OUN TELEIOI TOUTO FRONWMEN: KAI EI TI hETERWS FRONEITE KAI TOUTO hO QEOS hUMIN APOKALUYEI: 16 PLHN EIS hO EFQASAMEN TWi AUTWi STOICEIN.
My question is on v. 14.
1. Am I on the right tract to understand (EIS TO BRABEION) THS ANW KLHSEWS as appositive genitive?
On this, I find just a few on my side, e.g. GNB (“…prize, which is God’s call ….”) and NET (its footnote – Grk “prize, namely, the heavenly calling of God”).
While most leave it as ambiguous as ‘prize of ~’, some have different understanding: Cf. HCSB (” … prize promised by God’s heavenly call …”, and NIV (“…prize for which God has called me…”). In that case, a question has to be answered – what is this prize.
2. What is thematically referred by SKOPOS in the phrase KATA SKOPON?
3. What is nuance of ANW – a high, noble, or heavenly (calling)?
I am studying I Cor. 9:24 and interested that TRECHONTES from TRECHO is the verb used here and in the other occurence of BRABEION (Phi. 3:14) DIWKW is used. I’ve looked at some of the basic resources (Robertson, Louw/Nida, BGAD) but wanted to hear from the list as to the finer points. I guess what I’m wondering is – Is the primary difference in the form of sport or in the extent of exertion?
Humbly yours, Billy