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    1975 NIDNTT Cunning

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    catalin barascu
    This document provides background information on the Greek word "panourgia" which can mean cunning, craftiness, or skillfulness. It discusses the origins and meanings of the word in Greek thought and literature. In the Septuagint (LXX), the word took on more positive meanings from Hebrew words it was translating. However, in the New Testament the word is only used negatively to refer to trickery, deception, or perverting God's word. The document also briefly touches on related terms used for curses and insults.

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    1975 NIDNTT Cunning

    Uploaded by

    catalin barascu
    22 views2 pages
    This document provides background information on the Greek word "panourgia" which can mean cunning, craftiness, or skillfulness. It discusses the origins and meanings of the word in Greek thought and literature. In the Septuagint (LXX), the word took on more positive meanings from Hebrew words it was translating. However, in the New Testament the word is only used negatively to refer to trickery, deception, or perverting God's word. The document also briefly touches on related terms used for curses and insults.

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    by D. A. Carson

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    This document provides background information on the Greek word "panourgia" which can mean cunning, craftiness, or skillfulness. It discusses the origins and meanings of the word in Greek thought and literature. In the Septuagint (LXX), the word took on more positive meanings from Hebrew words it was translating. However, in the New Testament the word is only used negatively to refer to trickery, deception, or perverting God's word. The document also briefly touches on related terms used for curses and insults.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    22 views2 pages

    1975 NIDNTT Cunning

    Uploaded by

    catalin barascu
    This document provides background information on the Greek word "panourgia" which can mean cunning, craftiness, or skillfulness. It discusses the origins and meanings of the word in Greek thought and literature. In the Septuagint (LXX), the word took on more positive meanings from Hebrew words it was translating. However, in the New Testament the word is only used negatively to refer to trickery, deception, or perverting God's word. The document also briefly touches on related terms used for curses and insults.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
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    of 2

    CRy/CUNNING

    those born in slavery. In each case the latter are characterized by the bondage
    entailed by the desire to be under the law (cf. v. 21) and the former by promise (cf.
    v. 28). In so far as believers live by the promises of God, the promise, the freedom,
    and the joy of Isa. 40: 3 applies to them.
    C. Brown
    W. Grundmann, krazo, TDNT II] 898-903; W. Janzen, Mourning Cry alld Woe Oracle, 1972;
    E. Kasemann, "The Cry for Liberty in the Worship of the Church", Perspectives on Paul, 1971,
    122-37; L. Schmid, keleusma, TDNT III 656-59; E. Stauffer, boao, TDNT 1625-28; A. Walde,
    Vergleichendes Worterbuch der indogermanischen Sprachen, ed. J. Pokorny, 1926, I, 413 f.
    ~

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    H
    It

    Cunning

    rcavovpyia (panourgia), craftiness, cunning; rcavoupyoC;

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    The word group derives from the two roots pan- (--+ all) and erg- (---+ work),
    giving the basic meaning "capable of all work". Its first appearance is in
    Aeschylus; and from then on in secular Greek its connotation is most commonly
    pejorative, an unprincipled "capable of doing anything" (e.g. Aristotle, Lysias).
    Even as a divine attribute (in Euripides, Artemis applies it to Aphrodite) the
    connotation is negative. In the few instances where the word bears a" positive sense,
    there is a hint of presumption or perhaps deceptive evaluation (Plato, Plutarch).
    It is possible that the positive ability implicit in the etymology of the word group
    never got off the ground because in Gk. thought the very idea of such ability is
    indicative of an arrogance which soon tinges the panourgia with undesirable characteristics.
    CL

    I( ~,

    ,r

    _ _ _ _ _---'I (panourgos), crafty, cunning, knavish.


    I_ _ _rcavovpyia

    ,I,

    In the LXX, the word group is significantly affected by the Heb. verb 'iiram and
    its cognates, for which it stands seventeen times. The Heb. group can mean
    "crafty", "sly" (e.g. Jos. 9:4; Job. 5:12), but in Proverbs, where it occurs most
    frequently, it takes on an unconditionally positive nuance, "prudent", "clever"
    (I : 4; 8: 5; 12: 16, etc.). The three other occurrences of the panourgia group, translating other Heb. words (Prov. 13: I; 21: 1; 28: 2), are likewise positive. The antithetical Hebrew formulations of ethical behaviour have invested panourgia with
    new meaning, probably due in part to the belief that the man who fears God and is
    blessed by him can indeed successfully accomplish any task.
    Although there are positive uses in the LXX outside the Heb. canon (e.g. Ecclus.
    1 : 6; 6: 32; 21 : 20) nonetheless it is made explicit that panourgia derives from wisdom
    springing from divine revelation. When panourgia throws off this presuppositional
    restriction it degenerates to panourgia in the secular sense (Ecclus. 21 : 12; cf. 19: 25).
    For both Josephus and Philo, the term is consistently negative and heads a long list
    of vices. The one possible exception is Leg. All., 2, 106 f., where the term refers to
    an artisan's "manual skill"; but the context reveals that even this "skill" is put to
    perverted use.
    On the other hand, Qumran scroUs use the noun 'ormah in a positive fashion
    akin to usage in Proverbs, while tying the ethical more closely to sectarian covenanting formulations (e.g. 1QHab. 7:14; CD 2:4).
    412
    OT

    CUNNING/CURSE

    With this background in mind it is somewhat surprising that in its half dozen
    NT appearances panourgia is used only negatively. The scribes and the chief
    priests are guilty of "trickery" in their question to Jesus (Lk. 20: 23); but God
    catches the wise in their "craftiness" (1 Cor. 3: 19), for man's ability to reason
    cannot stand up against divine sovereignty. Opponents of the truth are accused of
    "treacherously perverting" the Word of God (2 Cor. 4: 2; Eph. 4: 14); and therefore
    Paul fears that the minds of the Corinthian converts may be led astray from purity
    of devotion to Christ, as the serpent by his "craftiness" deceived Eve (2 Cor. 11 : 3).
    The one occurrence of panourgos in the NT bears the added weight of irony (2 Cor.
    12:16): Paul claims he is "crafty", meaning, of course, that he is not.
    D. A. Carson
    NT

    o. Bauernfeind, panourgia,

    TDNT V 722-727.

    Curse, Insult, Fool


    Under the central word curse are included all the terms which carry the sense of
    verbal, as opposed to physical, hurt. The evil word stands in contrast to the good,
    as with -+ blessing or praise ( -+ Thank). Its expressions extend from denial of the
    honesty of another through evil slander and deliberate disparagement kakologeo,
    invective and abuse blasphemeo, katalaleo, loidoreo to actual damning kataraomai,
    an action which was originally doubtless accompanied by a corresponding gesture.
    To this day as understood in the East, its aim is to destroy the object of the curse,
    since it delivers him up to the destructive working of supernatural powers or
    brings them into action against him. Also discussed is the swear-word rhaka which
    stems perhaps from the Aramaic and is used only once in the NT, as is also the
    formula of excommunication anathema, which was so significant in later dealings
    with heretics.

    awiB17pa (anathema), votive offering; avaBepa (anathema)


    ' -_ _avaBepa
    _ _ _ _ _- ' cursed, accursed; avaBepari(w (anathematizo), execrate,
    to lay a curse on; KaraBepa (katathema), that which is devoted to the deity and
    hence accursed thing; KaraBepari(w (katathematizo), curse.

    anathema, a Hel. secondary form of the Att. anathema, made up of ana (on) and
    tithemi (set, place, lay), means that which is set up. From this the following
    meanings have evolved: the consecrated gift, the offering (set up in the temple of the
    deity); what is handed over (to the wrath of the gods); what is dedicated (to destruction), and what has fallen under the power of a curse or ban.
    CL

    1. The LXX uses anathema regularly to translate the Heb. berem, ban, what is
    banned (cf. Num. 21 :3; Jos. 6:17; 7:12; Jdg. 1 :17; Zech. l4:11 with the original
    root meaning to forbid (Arab. barama), separate, consecrate, annihilate). What is
    banned (persons or things) is directly given up to God and so cannot be redeemed
    (Lev. 27:18). To ban is the right of the conqueror (Jos. II :21; 1 Sam. 15:3 ff.). The
    OT recognizes the destruction of what is banned (Lev. 27: 19; Deut. 13: 16; Jos.
    413
    OT

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