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An Exegetical Analysis of Acts 2:41: The Semantics of λογος and the Function of Particles μεν ουν
This exegetical study of An Exegetical Analysis of Acts 2:41: The Semantics of λογος and the Function of Particles μεν ουν is based on a b-greek discussion from Tue Jul 22 15:25:08 EDT 2003. The initial inquiry critically examines the practice of some scholarly translations and commentaries which, when translating λογος as “message,” add a clarifying note stating “Grk ‘word'” or “message (literally, word).” This practice, the original post suggests, implies that λογος possesses only one inherent “literal” meaning—namely, “word”—thereby potentially overlooking its broader semantic range, which includes “message,” as understood by contemporary linguistic and lexicographical studies.
The main exegetical issues addressed in this study revolve around two primary linguistic features of Acts 2:41: first, the precise semantic domain and appropriate translation of the noun λογος (logos) within its immediate narrative context; and second, the grammatical and rhetorical function of the particle cluster μεν ουν (men oun). The discussion in the original forum highlights a tension between prescriptive “literal” meanings and contextually determined semantic values, especially concerning λογος. Furthermore, the nuanced role of the particles μεν and ουν in establishing narrative coherence, causal relationships, or subtle distinctions among groups of individuals (those who received the word versus those who did not) presents a challenge for accurate and idiomatic English translation.
οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν, καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι. (Nestle 1904)
Key differences with SBLGNT (2010):
- There are no significant textual differences between the Nestle 1904 text and the SBLGNT 2010 text for Acts 2:41. Both editions present the same Greek wording for this verse.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The textual tradition for Acts 2:41 is remarkably stable. The apparatus of the Novum Testamentum Graece (NA28) indicates no significant variants for the phrase in question, οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν. This stability suggests a strong consensus among early manuscripts regarding the wording of this verse, allowing exegetical focus to remain on grammatical and semantic interpretation rather than textual reconstruction.
Lexically, the term λογος (logos) is central to the exegetical challenge. Bauer, Arndt, Danker, and Gingrich’s A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG) defines λογος with a broad semantic range, including “word,” “speech,” “message,” “report,” “account,” “reason,” and “divine utterance” (BDAG s.v. λογος, 597–600). In the context of Acts, particularly following Peter’s Pentecost sermon (Acts 2:14-40), λογος frequently refers to the proclaimed gospel message. For example, Acts 4:4 speaks of “many of those who heard the λογος believed,” clearly referring to the content of the apostles’ preaching. The notion of a single “literal” meaning for λογος is therefore misleading, as its specific sense is determined by context. Here, τὸν λόγον αὐτοῦ (“his λογος“) unequivocally refers to Peter’s sermon and its theological content.
The particles μεν (men) and ουν (oun) also warrant careful attention. BDAG (s.v. μεν, 630; s.v. ουν, 747–748) illuminates their functions. Μεν is often a correlative particle, anticipating a contrast or a complementary statement introduced by δε (de) or occasionally και (kai), or even left implicit. It can highlight a specific group or aspect. Ουν is a continuative or inferential particle, meaning “therefore,” “consequently,” “so then,” or “accordingly.” It signals a logical consequence or a transition in the narrative flow. When combined as μεν ουν, as is frequent in Luke-Acts (especially in Acts, with 27 of 39 NT occurrences), they typically introduce a new point or a summary consequence following prior events, often with a subtle distinction or correlation implied. This construction, οἱ μὲν οὖν ἀποδεξάμενοι, suggests a consequential action (from ουν) taken by a specific group (highlighted by μεν), leading to their baptism, with an implied distinction from those who did not receive the message. This construction does not merely emphasize the word it is near but sets up a narrative flow, often with an implicit ‘on the one hand…’.
Gerhard Kittel’s Theological Dictionary of the New Testament (KITTEL, s.v. λεγω, λογος, IV, 69-143) provides an extensive theological treatment of λογος. It traces the term from classical Greek philosophy, through the Septuagint, to the New Testament, highlighting its evolution from a basic “word” or “speech” to a profound theological concept representing divine communication, revelation, and ultimately, Christ himself (in John’s prologue). In Acts 2:41, Kittel’s framework supports understanding λογος not as a mere utterance but as the substantive and effective “message” of salvation, preached by Peter, which demands a response. This comprehensive view reinforces the idea that reducing λογος to simply “word” in this context diminishes its semantic and theological weight.
Translation Variants with Grammatical & Rhetorical Analysis
The phrase οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν presents several points for translational consideration, primarily concerning λογος and the particle cluster μεν ουν.
The translation of λογος as “word” versus “message” is a key distinction. Grammatically, τὸν λόγον αὐτοῦ is the direct object of the aorist middle participle ἀποδεξάμενοι (“having received” or “having welcomed”). Given the preceding context of Peter’s extended sermon and call to repentance (Acts 2:14-40), λογος here refers to the comprehensive content of his proclamation, not merely a single utterance or a lexical unit. Rhetorically, “message” captures the holistic, substantive nature of the gospel invitation, whereas “word” can be ambiguous, potentially suggesting only a single spoken term rather than the entire preached content. Therefore, a translation that conveys the idea of a cohesive and compelling communication is generally preferred here.
The particles μεν ουν, followed by the participle ἀποδεξάμενοι, function to introduce a consequential action by a specific group. The ουν (therefore, consequently) establishes a causal link with the preceding narrative—Peter’s sermon and call to repentance (vv. 38-40). The μεν (on the one hand) sets apart those who responded positively. While μεν typically precedes δε for a direct contrast, its use here with και (kai, “and”) or without an explicit second clause indicates an additive or correlative function where the second part of the correlation (those who did not receive the message) is implicit or broadly understood. It highlights the recipients’ distinguishing characteristic. The suggestion that μεν merely “emphasizes the word(s) it is near” is too narrow; its function is more about structuring the narrative and indicating a particular group or aspect within a larger context. The analysis of μεν pointing forward to a complementary thought, and ουν pointing backward to a consequence, provides a robust understanding of their combined effect: “Consequently (to hearing the message), those who received the message were baptized, and…”
The passive verb ἐβαπτίσθησαν (“they were baptized”) indicates that baptism was an action performed upon them, consistent with the early Christian practice of receiving baptism. The following clause, καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι (“and about three thousand souls were added on that day”), further elaborates on the consequence of their acceptance of the message and baptism, emphasizing the growth of the early community.
Conclusions and Translation Suggestions
The exegetical analysis of Acts 2:41 reveals the critical importance of understanding the semantic breadth of λογος and the nuanced function of the particles μεν ουν in conveying the passage’s full meaning. While a “literal” translation of λογος as “word” is lexically possible, contextually “message” is far more appropriate, reflecting the comprehensive nature of Peter’s gospel proclamation. The particles μεν ουν do not merely add emphasis but serve to structure the narrative, indicating a consequential action by a particular group in response to the preceding events.
Based on this analysis, the following translation suggestions are offered:
- “So then, those who welcomed his message were baptized, and about three thousand people were added to their number that day.”
This translation prioritizes the consequential nature of ουν and the substantive meaning of λογος as “message,” while also providing a natural English flow for the entire verse. “People” is used for “souls” for modern idiom. - “Now those who accepted his word were baptized, and on that day about three thousand individuals were joined to them.”
This option retains “word” for λογος but understands it within its broader semantic range of a divine utterance or teaching. “Now” reflects the transitional nature of μεν ουν, while “individuals” and “joined to them” offer alternative phrasing for “souls” and “were added.” - “Therefore, those who responded to his message were baptized, and that day around three thousand persons were added.”
This emphasizes the direct consequence (‘Therefore’ for ουν) of Peter’s preaching and the positive human response (‘responded to’ for ἀποδεξάμενοι), using “message” for λογος. “Persons” and “around” offer further stylistic variation.
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