I thought I had, actually. And I started my thought process by asking that question of the text, not with any particular assumptions. I may have gotten it wrong, but here's the process I followed.More importantly, you haven't said anything that actually addresses my question about what the action that the use of the particular form of the verb κοινωνέω that is used in Heb. 2:14 is.
To me, the perfect implies a change of state, and the nature of that change of state depends on the lexical semantics of the verb. I hadn't looked this up when I wrote that, but here's the semantics BDAG gives to this verb:
The perfect implies that there was a change in state, a prior time before this sharing, before these people were incarnate, sharing flesh and blood, but in their current state they do. That is how I understand the significance of the verb form. These are people who have come into this world, taking on human form, and are now subject to sin and death. It was the verb form that led me to that conclusion.ⓐ τινός in someth. (X., Rep. Lac. 1, 9, Mem. 2, 6, 23; Pla., Leg. 12 p. 947a; Diod S 5, 49, 6 τοὺς τῶν μυστηρίων κοινωνήσαντας=those who participated in, i.e. were initiated into, the mysteries; 5, 68, 3 τῆς τροφῆς ταύτης; 15, 68, 1; 19, 4, 3; Herodian 3, 10, 8; ins [Kl. T. 121 no. 32, 41]; pap; Pr 1:11; 3 Macc 2:31; Philo, Post. Cai. 160 al.; Jos., Ant. 4, 75, C. Ap. 2, 174; ὁ μιλίας ἢ ἑστίας Just., D. 47, 2; τραπέζης Orig., C. Cels. 2, 21, 6 and 17; αἰσθήσεως Did., Gen. 149, 2.—B-D-F §169, 1; Rob. 509f) of human beings αἵματος καὶ σαρκός share in flesh and blood Hb 2:14 (ins fr. Commagene in IReisenKN, Humann-Puchstein p. 371, 46–47 [I B.C.] πᾶσιν ὅσοι φύσεως κοινωνοῦντες ἀνθρωπίνης).
William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 552.
Statistics: Posted by Jonathan Robie — October 21st, 2022, 6:34 pm