An Exegetical Analysis of Acts 22:5: Syntax of Purpose Clauses and the Future Participle
This exegetical study of Acts 22:5 is based on a b-greek discussion from February 7th, 2014. The initial inquiry focused on the syntax of a particular Greek manuscript, Codex Bezae (D 05), which presents a unique word order in Acts 22:5. Specifically, the discussion aimed to understand the grammatical function of the phrase ἐν Ἰερουσαλὴμ when placed before the purpose conjunction ἵνα, whether this constitutes a syntactically acceptable construction in Koine Greek, and its implications for translation.
The main exegetical issue revolves around two interrelated syntactic and semantic problems within Acts 22:5. Firstly, the passage features a future participle, ἄξων, used to express purpose, a construction noted as common in classical and Koine Greek for verbs of movement. Secondly, the variant reading in Codex Bezae (D 05) places the locative phrase ἐν Ἰερουσαλὴμ immediately before the purpose clause ἵνα τιμωρηθῶσιν. This raises questions about whether ἐν Ἰερουσαλὴμ should be interpreted as modifying the preceding participle ἄξων (denoting the destination of the captives) or if it functions as a fronted constituent within the ἵνα-clause itself, specifying the location where the punishment is to occur. The syntactic acceptability of such a fronted constituent within a ἵνα-clause and its rhetorical implications are central to this analysis.
Greek text (Nestle 1904)
ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον, παρ’ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν ἐπορευόμην, ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν.
Key differences with SBLGNT (2010):
- Nestle 1904: πᾶν τὸ πρεσβυτέριον; SBLGNT: πᾶν τὸ πρεσβυτέριον. (No significant difference in this phrase for Acts 22:5).
- Nestle 1904: ἐκεῖσε (‘thither’); SBLGNT: ἐκεῖσε. Codex Bezae (D 05) reads εκει (‘there’).
- Nestle 1904: εἰς Ἰερουσαλὴμ (‘to Jerusalem’); SBLGNT: εἰς Ἰερουσαλὴμ. Codex Bezae (D 05) reads εν ϊερουσαλημ (‘in Jerusalem’). This is a crucial textual variant for the present analysis.
- Nestle 1904: τιμωρηθῶσιν; SBLGNT: τιμωρηθῶσιν. Codex Bezae (D 05) exhibits a spelling variation: τειμωρηθωσιν.
- Codex Bezae (D 05) includes additional phrases not found in Nestle 1904 or SBLGNT, such as ολον το before πρεσβυτεριον and παρα των αδελφω(ν) after δεξαμενος. It also reads μαρτυρησει (future) instead of μαρτυρει (present) for the verb ‘testifies’.
Textual criticism (NA28), lexical notes (KITTEL, BDAG)
The textual critical apparatus of NA28 confirms that the reading εἰς Ἰερουσαλὴμ is overwhelmingly supported by major uncials and a multitude of other manuscripts, including א A B C D* E Ψ 33 81 323 614 945 1175 1739 1891 2495 Byz Lect. The reading ἐν Ἰερουσαλὴμ, as found in Codex Bezae (D 05), is a significant but minority variant. The difference between εἰς (motion toward) and ἐν (location within) has substantial implications for the syntax and interpretation of the phrase, particularly concerning the proposed function of ἐν Ἰερουσαλὴμ as a constituent of the ἵνα-clause.
Lexically, several key terms warrant attention:
- ἄξων (from ἄγω, ‘to lead, to bring’): According to BDAG, ἄγω can mean “to bring someone or something to a place, bring, lead.” The future participle ἄξων here functions purposively, meaning ‘in order to bring’ or ‘with the intention of bringing’. This usage of the future participle for purpose is a recognized feature of Koine Greek, particularly with verbs of motion, as noted by Smyth (§2065 for classical Greek).
- τιμωρηθῶσιν (from τιμωρέω, ‘to punish, to take vengeance’): BDAG defines τιμωρέω as “to punish, take vengeance.” The aorist passive subjunctive form indicates the desired outcome of the purpose clause, ‘that they might be punished’.
- ἵνα (‘in order that, so that’): BDAG provides extensive discussion on the function of ἵνα, primarily as an introducer of purpose clauses. The syntactic flexibility of ἵνα-clauses in Koine Greek, allowing for pre-posed constituents for emphasis or clarity, is central to the discussion regarding the D 05 reading.
- εἰς (‘to, into, for the purpose of’): The preposition εἰς typically denotes motion towards a destination or the goal of an action.
- ἐν (‘in, on, among, by means of’): The preposition ἐν typically denotes location or state. However, in certain contexts, particularly in Koine Greek, its usage can sometimes overlap with or approach the directional sense of εἰς, though this is less common with specific geographical destinations.
Translation Variants
The primary grammatical and rhetorical analysis revolves around the syntactic function of ἐν Ἰερουσαλὴμ in the D 05 text and the nature of the future participle ἄξων. The future participle ἄξων (from ἄγω) explicitly indicates purpose, meaning “in order to bring” or “intending to bring.” This function is well-attested in Koine Greek, particularly when associated with verbs of movement, serving a similar semantic role to an infinitive of purpose. The context of Paul’s journey “to Damascus” (εἰς Δαμασκὸν ἐπορευόμην) reinforces this interpretation of ἄξων as a deliberate action.
The crucial point of divergence lies in the phrase δεδεμένους ἐν Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν in Codex Bezae, compared to the majority reading δεδεμένους εἰς Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν. In the majority reading, εἰς Ἰερουσαλὴμ unequivocally functions as the destination for the captives Paul is bringing. It modifies the participle ἄξων: “bringing them bound to Jerusalem.” The subsequent ἵνα-clause then states the purpose of this bringing: “in order that they might be punished.”
However, the D 05 reading, ἐν Ἰερουσαλὴμ, introduces a potential ambiguity. If ἐν Ἰερουσαλὴμ modifies ἄξων, it would semantically mean “bringing them bound in Jerusalem,” which is grammatically possible but less natural as a destination than εἰς, unless it refers to Paul’s presence *while* bringing them (i.e., bringing them from Jerusalem). Alternatively, as proposed by some scholars (e.g., Rius-Camps, Jenny Read-Heimerdinger, cited in the discussion), ἐν Ἰερουσαλὴμ could be a fronted constituent within the ἵνα-clause. This syntax, where an element precedes the conjunction ἵνα but belongs semantically to its clause, is attested in Koine Greek (e.g., Gal 2:10 μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, 2 Cor 2:4 τὴν ἀγάπην ἵνα γνωτε). In such cases, the fronted constituent often carries a focal or emphatic nuance. If ἐν Ἰερουσαλὴμ is indeed part of the ἵνα-clause, it would emphasize the *location of the punishment*, rather than the destination of the captives. The rhetorical effect would be to highlight Jerusalem as the specific place where the retribution against the Christians is intended to take place, underscoring the severity and public nature of the desired punishment within the Jewish religious center.
Conclusions and Translation Suggestions
The analysis reveals distinct interpretive pathways depending on the textual tradition and the syntactic understanding of the D 05 variant. The prevalence of the future participle ἄξων for purpose aligns with established Koine Greek usage. The crux lies in the variant εἰς vs. ἐν and the potential for a fronted constituent within the ἵνα-clause.
Based on the textual and grammatical considerations, the following translation suggestions are offered:
-
“…I was going to Damascus, intending to bring also those who were there, bound, to Jerusalem, so that they might be punished.”
This translation reflects the majority textual tradition (NA28, SBLGNT) where εἰς Ἰερουσαλὴμ denotes the destination of the captives, and the ἵνα-clause states the purpose of their being brought.
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“…I was going to Damascus, intending to bring also those who were there, bound, in Jerusalem, so that they might be punished.”
This translation adopts the D 05 reading ἐν Ἰερουσαλὴμ but interprets it as modifying the participle ἄξων, indicating the location where the act of ‘bringing’ culminates or the subsequent state of the captives. While grammatically possible, the semantic distinction from ‘to Jerusalem’ is subtle in this context, still indicating a destination but with a slightly different prepositional nuance.
-
“…I was going to Damascus, intending to bring also those who were there, bound, so that they might be punished in Jerusalem.”
This translation adheres to the D 05 reading ἐν Ἰερουσαλὴμ and interprets it as a fronted constituent within the ἵνα-clause, as suggested by some scholars. This highlights Jerusalem as the specific location of the intended punishment, emphasizing the place of judgment and retribution.