It seems agreed that we distinguish “semantics” and “(discourse) functions” of a word, and
we should not transfer the functions of the word derived from context to the semantics of the word.
In connection with ἱνα I would pose a hypothesis that
ἱνα introduces a non-indicative (modal) content
that is potential, contingent, etc in contrast to the content introduced by a ὁτι clase, which is actual.
That is the semantics of ἱνα. More than that, e.g. wish, intention, purpose, obligation, command, etc
is derived from context.
I think that this is the minimum that Sim proposes after all things that look like over-interpretation are filtered out.
To support this hypothesis, let me cite two more examples in additionn to the one already given.
(1) The original example,
εκηρυσσεν τον Ιησοῦν ὁτι οὗτος εστιν ὁ υἱοσς τοῦ θεοῦ.
He was proclaiming that Jesus is the son of God.
Και εξελθοντες εκηρυξαν ἱνα ὁτιμετανοῶσιν.
Going out, they preached that people should repent.
Here the ὁτι clause and the ὁτι clause correspond to each well.
The only difference seems that the one describes an indicative content, whereas
the other a non-indicative content. The more specific content is derived from the context and the
nature of the main verb.
LXX Exo 6:11.
εισελθε λαλησον Φαρθω βασιλεῖ Αιγυπτου ̔ινα εξαποστειλῃ τους υἱους Ισραελ εκ τῆς αυτοῦ.
KJV: Go in, speak unto Pharaho king of Egypt, that he let the children of Israel go out of his land.
Here ̔the ινα clause specifies the content of the request. To think about “a purposed result”
seems to be an over-interpretation.
(3) Num 21:5
και κατελαλει ὁ λαος προσ τον θοεν και κατα Μωυσῆ λεγοντες ἱνα τι εξͅγαγες ἡμας εξ Αιγυπτου..
The people spoke against God and against Moes, saying “Why did you bring out out of Egypt..”
[Similarly with 2Sa 19:12]
Here ̔the ινα clause introduces a direct question, meaning that Moses shouldn’t have done that,
which is a non-indicative content.
Let me present two verses from LXX as examples where the ̔the ινα clause is the content of speech.
If I apply this idea to Rom 3:19, I could obtain:
[With reference to ] what the law says to those in the law, it (= the law) speaks that every mouth
should be stopped and all the world should be guilty before God.
[ It is difficult to express the subtle nuance of Greek subjunctive in English. So, the use of “should” should
be simply taken to indicate that it is a pointer fo the subjunctive verb in Greek. ]
Here I took ὁσα ὁ νομος λεγει τοῖς εν τῷ νομῳ to be an instance of the accusative of reference.
A similar construction is found in Rom 10:5:
Μωυσῆ γαρ γραφει την δικαιοσυνην την εκ τοῦ νομου ὁτι ὁ ποιησας αυτα ανθρωποσ ζησεται εν αυτοις.
Moses writes with reference to the righteousness from the law that the person who does them shall live in them.
Statistics: Posted by moon — June 29th, 2014, 7:34 am