Additions to Bibliography

I added two items to my Comprehensive Bibliography of Hellenistic Greek Linguistics today. Both address the use of Greek demonstratives. The paper by Runge is available online (as a PDF download).

Levinsohn, Stephen H. “Towards a Unified Linguistic Description of οὗτος and ἐκεῖνος.” Paper presented at Biblical Greek and Linguistics Section of the SBL Annual Meeting, Atlanta, GA. 2003.

Runge, S. E. “The Exegetical Significance of Cataphoric Pronouns in Luke’s Gospel.” Paper presented at the ETS Northwest Regional Meeting, Salem, OR. 2007.
http://www.logos.com/media/academic/runge/cataphoric_pronouns.pdf

Argument Structure of ἀγαπάω

Simon Wong’s A Classification of Semanti Case-Relations in the Pauline Epistles lists the Case Frame (Argument Structure) of ἀγαπάω as [Event: EXPERIENCER, COMPLEMENT/PATIENT]. I think this argument structure is quite appropriate for the English word “love,” but I’m not sure it really fits ἀγαπάω.

My disagreement is with the designation of first argument as EXPERIENCER. In English we think of love as an emotion, in which case it is quite appropriate to think of the first agument (the subject of an active verb) as EXPERIENCER rather than AGENT. Love is something we experience more than do.

In Hellenistic Greek, though, ἀγαπάω represents a way of acting more than an emotion. Jesus commands his disciples ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν (Matthew 5:44; Luke 6:27 and 35). He is not commanding them to feel warm and fuzzy toward their enemies, but to treat their enemies with good will.

Does it even make sense to command an emotion? If I tell you, “Be angry!” will you be able to simply decide to do so? In Hellenistic Greek, ἀγαπάω represents something that can be commanded. It represents something that a person can decide to do.

I propose the following revision to Wong’s case frame (argument structure) for ἀγαπάω: [Event: AGENT, COMPLEMENT/PATIENT]. The verb implies an actor/AGENT (the person who acts with good will) and a PATIENT (the person who is treated with good will).

Feel free to disagree. Please offer examples that you think demonstrate whether the first argument (the subject of ἀγαπάω when it is active voice) represents a person who experiences the emotion we call love or a person who acts in a way characterized by good will. Does ἀγαπάω function like the English word “love,” or do you also think it is different?

Greek Argument Structure

I agree with Mike Aubrey that the category Verb Phrase is not particularly helpful at this point in the discussion of Hellenistic Greek syntax. I would like to propose that we talk instead about the “Argument Structure” of Hellenistic Greek verbs.

Each verb requires, or clearly implies certain elements, such as a subject, and frequently one or more objects as well. Where these elements are essential to the meaning of the verb, we can say they are part of the verb’s “Argument Structure.” Modifiers that are optional, in the sense that they are not demanded by the meaning of the verb, we can say are not part of the verb’s argument structure.

Let’s take the verb δίδωμι as an example. In Matthew 4:9 we find

ταῦτά σοι πάντα δώσω
All of these I give to you

Here the verb is accompanied by three arguments: ταῦτα (these), σοι (to you), and -σω (I). One of these arguments (the subject) is attached to the verb itself and need not be expressed separately unless the context demands it. The other two we can call “complements.”

In certain discourse contexts, one or more of the complements may be left unexpressed. In Matthew 5:42, for example, we find

τῷ αἰτοῦντί σε δός
Give to the one who asks you
Give to the one who begs from you

Here the Recipient is expressed  explicitly: τῷ αἰτοῦντί σε (the one who asks you, the one who begs from you), but the Patient (that is, the thing that is given) is not expressed explicitly. Crucially, the cultural and discourse contexts make it clear that sustenance, in the form of food or money, is what is expected. The meaning of δίδωμι itself asserts a Patient role (the object given), and when the context clearly implies what must fill that role, it may be left implicit rather than directly expressed.

It is my contention that a reference grammar for Hellenistic Greek, if it is to serve the interests of both language learners and exegetes, needs to include this kind of information. Optimally,  argument structure information should be included in the lexical entry for every verb. The grammar would simply need to explain argument structure, and refer to an accompanying lexicon for details of specific verbs.

Some strides have been made toward this goal in recent research. Simon Wong provided a great deal of relevant data in his A Classification of Semantic Case-Relations in the Pauline Epistles (1999). What he calls semantic case-relations I would call arguments to avoid confusion with morphological case (nominative, accusative, etc.), but the data he provides could be very useful.

If you know of other research on this topic, please include it in your comments.

What would you like to see about the argument structure of verbs in a reference grammar? In a lexicon?