An Exegetical Analysis of Syntactical and Pragmatic Features in 2 John 5
This exegetical study of ‘An Exegetical Analysis of Syntactical and Pragmatic Features in 2 John 5’ is based on a b-greek discussion from January 17th, 2014.
The initial inquiry highlights a concern regarding the word order in 2 John 5, specifically the phrase οὐχ ὡς ἐντολὴν γράφων σοι καινὴν. Typically, the fronting of a constituent like οὐχ ὡς ἐντολήν before the verb suggests a narrow focus or emphasis on that element. However, in this context, the primary contrast appears to be between a “new commandment” (καινήν) and “one they have had from the beginning” (ἣν εἴχομεν ἀπ’ ἀρχῆς). This raises questions about why the negative particle οὐχ scopes over the entire participial construction rather than immediately preceding καινήν, where the focal contrast lies. Furthermore, the role of topicalization for the fronted elements and the specific placement of the dative pronoun σοι warrant careful examination.
The main exegetical issue at hand concerns the grammatical and pragmatic implications of the chosen word order in 2 John 5. The core problem is to understand the interplay between syntactic fronting, semantic focus, and the prosodic features of Koine Greek. Specifically, analyzing how the placement of the participial clause ὡς ἐντολὴν γράφων σοι καινὴν, the adjective καινήν, and the dative pronoun σοι contributes to topicalization, contextualization, and the overall rhetorical effect of the author’s message. The discussion probes whether ancient Greek intonation would have instantly clarified these linguistic choices for contemporary audiences, thereby resolving the perceived syntactic ambiguity for modern readers.
καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν καινὴν γράφων σοι ἀλλὰ ἣν εἴχομεν ἀπ’ ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους. (Nestle 1904)
Key differences with SBLGNT (2010):
- The Nestle 1904 text presents the phrase as οὐχ ὡς ἐντολὴν καινὴν γράφων σοι.
- The SBLGNT (2010) primary reading is also οὐχ ὡς ἐντολὴν καινὴν γράφων σοι, with textual apparatus indicating γράφων σοι καινὴν as an alternative reading (i.e., οὐχ ὡς ἐντολὴν ⸂καινὴν γράφων σοι⸃).
- The text under primary discussion in the source material, identified as a Byzantine family reading and stated to be the reading adopted by NA28 against NA27/SBLGNT, is οὐχ ὡς ἐντολὴν γράφων σοι καινὴν. The significant difference lies in the order of καινὴν and γράφων σοι.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The textual discussion surrounding 2 John 5 centers on the word order within the participial clause: καινὴν γράφων σοι versus γράφων σοι καινὴν. While modern critical editions like Nestle 1904 and SBLGNT (2010) primarily present καινὴν γράφων σοι, the discussion highlights a reading from the Byzantine text family that places καινὴν after γράφων σοι, resulting in γράφων σοι καινὴν. Notably, the discourse indicates that the NA28 text, in a shift from NA27 and SBLGNT, aligns with this Byzantine reading (i.e., γράφων σοι καινὴν). This change reflects a re-evaluation of manuscript evidence for the Catholic Epistles by the NA committee, suggesting that this particular word order was considered unproblematic by Byzantine-era scribes and readers. The implication is that both textforms were current and comprehensible, though scribal improvements aiming for clarity might have occurred.
Lexically, several key terms illuminate the semantic scope of the verse:
- ἐντολή (entolē): This noun denotes a “command, injunction, or order.” BDAG defines it as “a command, order, or direction given by one in authority.” KITTEL emphasizes its usage for a specific ethical or moral command, distinguishing it from broader regulations.
- καινήν (kainēn): An adjective meaning “new” (feminine accusative singular), this term refers to something “new in quality or kind,” rather than merely “recent” (νέα). BDAG defines it as “new in kind, qualitatively new, fresh.” KITTEL underscores its qualitative newness in contrast to something old or worn out.
- γράφων (graphōn): This is the present active participle of γράφω, meaning “to write” or “to compose.” It describes the action of the author in the process of communicating the “commandment.”
- σοι (soi): The dative singular form of the second-person pronoun, meaning “to you” (singular). Its placement is a crucial element in the pragmatic analysis of the clause.
- ἀγαπῶμεν (agapōmen): The present active subjunctive, first person plural, of ἀγαπάω, meaning “that we love.” This term denotes a divine, selfless love and is the ultimate purpose of the commandment mentioned.
Translation Variants with Grammatical & Rhetorical Analysis
The phrase οὐχ ὡς ἐντολὴν γράφων σοι καινὴν presents a complex interplay of grammatical functions and rhetorical intentions. The clause functions as a circumstantial participial phrase modifying the main verb ἐρωτῶ (“I ask”), indicating the manner or condition of the asking. The particle ὡς introduces a comparative sense (“as if,” “as being”), suggesting that the author’s action is not *as* writing a new command.
Grammatically, the negation οὐχ scopes over the entire participial construction, contrasting it with the subsequent ἀλλά clause. The central exegetical difficulty lies in the perceived “fronting” of οὐχ ὡς ἐντολήν and the subsequent placement of καινήν and σοι. Fronting often indicates narrow focus or emphasis. However, in this case, the main contrast is between “new” and “from the beginning,” suggesting καινήν should be focal. The discussion proposes that the fronting of οὐχ ὡς ἐντολήν serves a “topicalization” or “contextualization” function. By placing “commandment” early, it establishes the broad subject matter, but without strong focal emphasis. This “demotion of saliency” for the fronted elements paradoxically allows καινήν—left in its “default saliency position” at the end of the phrase—to receive a residual or secondary focal intonation. This intonational prominence would have been crucial for ancient Greek speakers, highlighting the contrast with ἣν εἴχομεν ἀπ’ ἀρχῆς.
The placement of σοι is another point of interest. It intervenes between γράφων and καινήν. A linguistic hypothesis suggests that Koine clitics often attach to the first accentual peak within their intonation unit. If γράφων bears such a peak (and ἐντολήν, with its grave accent, does not), then σοι could be attracted to γράφων, forming a pragmatic sub-unit γράφων σοι. This interpretation suggests σοι is “dragged along by the verb” for prosodic or pragmatic reasons rather than receiving heightened individual prominence. The alternative order, ἐντολήν σοι γράφων, while grammatically possible and fitting certain clitic rules, would require additional pragmatic heightening on ἐντολήν that does not appear contextually appropriate here.
Rhetorically, this word order allows the author to clarify the *type* of communication (a commandment) early, then negate the *novelty* of that commandment emphatically at the end of the phrase. The delay of καινήν creates a suspenseful effect, leading to the crucial contrast. The sophisticated arrangement demonstrates how ancient Greek syntax, particularly with its flexible word order, could leverage pragmatic effects and intonation to convey nuanced meaning that might be obscured in a strictly literal English translation.
Conclusions and Translation Suggestions
The analysis of 2 John 5 reveals a sophisticated use of Greek word order to convey precise pragmatic and rhetorical effects. The fronting of οὐχ ὡς ἐντολήν serves to topicalize the concept of “commandment” without necessarily placing a narrow focus on it. Instead, the delayed placement of καινήν, particularly in the γράφων σοι καινὴν variant, likely carries the primary focal emphasis, highlighted by ancient intonation, to establish a clear contrast with a “commandment from the beginning.” The position of σοι is best understood as a clitic attaching to its host verb γράφων, forming a cohesive verbal unit. This intricate structure guides the reader/hearer to understand that the author is not presenting a *new* kind of command, but rather reiterating an enduring principle.
Based on this exegetical understanding, the following translation suggestions attempt to capture these nuances:
- “And now I ask you, lady, not as writing you a new commandment, but one which we have had from the beginning, that we love one another.”
This translation maintains the word order of the Byzantine text under discussion, emphasizing the direct negation of “writing you a new commandment” as a single unit, with “new” receiving a slight, delayed emphasis. - “And now I appeal to you, chosen lady, not that I am writing you a commandment that is new, but one which we have had from the beginning, that we might love one another.”
This rendition clarifies the negation’s scope and more explicitly draws out the contrast between “a commandment that is new” and the established one, aligning with the primary focal point on “new.” - “And now I implore you, elect lady, not as though I were imparting a novel command to you, but rather one we have held since the outset, that we should cherish one another.”
This translation emphasizes the qualitative newness of καινήν and utilizes a more dynamic phrasing to reflect the rhetorical impact of the Greek, focusing on the author’s intention behind the communication.