Diseño de las variantes de la propuesta de solución para la aplicación RPS

KOI alvmp ^TOP Qeov 'then he went into the Temple with them, walking and jumping and praising God' Acts 3.8.

4. opyeopai: 7]vkijo-apep vp.iv KCU OVK mp^a-cuiBe 'we played the flute for you, but you would not dance* Matthew 11.17.

The differences in meaning between rpiym³- and mpmarim^& are in many contexts more or less the same as in the corresponding meanings of English run and walk, but aAAo/xcu³ involves leaps or jumps into the air in which both feet are much farther above the supporting surface and for a considerably longer period of time than in the case of running. And ^6p)(£opaL involves pat-terned rhythmic movement of all or parts of the body, and this normally occurs with the accompaniment of music.

The contrasts in rpe^aj³, wepmariw¹¹, akkopat.*, and bpyiopai are so ob-vious that it seems almost a waste of time to note the distinctions, but there are sets in which a close examination of linear movements may provide useful insight in deciding not only certain differences in meaning, but also how one can most readily determine the closest natural equivalent expression in an-other language. Compare, for example, the following terms for linear movement:

1. wipwm^c: TT€p.\(/aPT€s wpm avwp irapeKakovp pr] bovpai iavrbv els TO dear pop 'they sent word to him to urge him not to present himself in the theater' Acts 19.31.

2. crvvobevm: ol be avbpes ol o~uvobevoPTes avrm eiai-qKeiaap epeol 'the men who were travelling with him had stopped, not saying a word*

Acts 9.7.

3. aKokovOeujb; rjKokovO-naav avru> 6)(koL -nokkol dwb rffs Takikaias 'a great crowd from Galilee followed him' Matthew 4.25.

4. 8tcoKto^a: ur) dwik0rjT€ p-qbe biu>£rjTe 'do not go and chase after them*

Luke 17.23..

5. (rvpmh icrvpov "Ida-ova mi nvas abek<f>ovs em ^TOWS wokirdpyas 'they dragged Jason and some other fellow believers to the city

authorities' Acts 17.6.

6. aym^&: r)yayov ^TTJV ovov ml ^TOV wmkov 'they led the donkey and colt' Matthew 21.7.

7. <£e'pto^a: iwi&rfmv avrm ^TOV orravpbv ^fepetv bmo-Qtv ^TOV Irfmv 'they put the cross on him and made him carry it behind Jesus' Luke 23.26.

In this set of meanings there is always some linear movement involving at least two entities, and sometimes three: X, the agent which moves or causes movement; Y, the entity which is made to move; and Z, an entity which is moved by Y. In the case of Tfipwm^ci X ('they') causes Y ('word') to move, but X does not move. In crvvobtvu) X ('the men') consists of multiple entities which move together. In aKokovOim^ X ('a great crowd") goes behind Y ('him'), as is also the case with 8to>Kto^a, except that in 8tc6/cco^a there is greater haste and. urgency. In avpafi, however, X ('they') moves Y (Jason*), which is moved only by force, but in dya>^a X ('they') directs the movement of Y ('the donkey and colt') and moves along with or ahead of Y, while in <£epto^a X ('him') causes Y ('the cross') to be moved and moves with it. Problem 33.

As in so many cases, meanings may have subtle supplementary features which need to be carefully examined. For example, 8tc«k»^a more often than, not implies hostile intent, and so is frequently translated into English as 'pursue' or 'persecute,' while aKokovBiao^ generally suggests friendly intent and even a desire to associate with or to imitate. If SttoKto³ is to be understood as having friendly intent, the context must clearly mark this fact; otherwise, hostile intent will be understood. Similarly, if dmkovdimb is to be used with hostile intent, then the context must overtly mark this fact. In some lan-guages, however, any use of a term meaning 'to follow' is automatically understood to mean hostile intent, and some Bible translators have inadver-tently made the initial mistake of turning all the followers of Jesus into enemies.

Some clustered sets of meanings pose problems because different mean-ings are so close that in some contexts there is apparent overlapping.

Compare, for example, the following set:

1. a7ro<j>6eyyopai: r/ptjavro kakelv erepcus yAoxxcrats m&m TO wvevpa ibibov dixofydiyyeaQai avrols 'they began to talk in other

languages, as the Spirit enabled them to speak* Acts 2.4.

ANALYZING THE RELATED MEANINGS OF DIFFERENT LEXEMES 93

2, <£toi/eoj^b: amos 6c /epaTTfVas rfjs x^etP°^s avrrjs etfxhvijmv 'he took her by the hand and called out* Luke 8.54,

3. /3odo>: fio&vTts p.r} belv awbv (j}v prfmn 'they scream that he should not live any longer* Acts 25.24.

4. ava.K.paC<x>: ^{efto^av} on <f>dvTao-p.d ecrnv, /cat dvexpa^av 'they thought that it was a ghost and screamed* Mark 6,49.

5, (Sarmkoyiah Trpoatvyoutvoi oe ^JUT) fiaTTakoyrfo-qTe iocnrep ^ol

€&mml 'and when you pray, do not babbie like the heathen' Matthew 6,7.

The meanings of all the lexemes in this set involve speech, but in the case of awo<p$iyyop,u the focus seems to be upon the verbal sounds rather than upon the content. In c/>toyeto^b the utterance is evidently somewhat loud and distinct, although in fiodm the volume is even greater. In avaKpafa there is evidently loudness and at the same time a possible high pitch, which would justify translating the term as 'scream,* In /3arraAoyea>^b, however, the focus is upon the meaninglessness of the utterance or the difficulty in understanding, based on the fact that in Classical and Hellenistic Greek other terms having the stem /3arra- generally mean 'to stammer' or 'to stutter.' Problem 34,

Earlier in Chapter 4 ^arrakoyito³- was included in a somewhat different set of meanings involving oral utterance, and more often than not fBarrakoyim in Matthew 6.7 is rendered as 'to use many words,' since in the same context the word wokvkoym 'long utterance' is used as a presumed interpretation of fiarrakoyim. The basic difficulty encountered in trying to determine the meaning of f3arrakoyiw in Matthew 6.7 is the fact that it is a very infrequently used term, occurring only once in the text of the Greek New Testament and also being relatively rare in Hellenistic Greek, It is quite possible, of course, that the two meanings (1) 'to be repetitious* and (2) 'to babble' or 'to be meaningless* could have developed from the same base meaning 'to stammer' or 'to stutter.' This is simply another case of semantic indefiniteness. Problem 35.

The sets of meanings involving movement and oral utterance have rather evident features in comparison with the more complex and subtle distinctions which occur in the following series of mental activities involving learning;

1. bpdmk epavvrjaov /cat toe on ex rrjs FaAtAatay Trpo^rjrrjs OVK lydperai 'search and learn that from Galilee no prophet ever arises'John 7.52.

2, 5tepa>Tda): Bob ol az/Spe? ol dmorakpivoi ^{VTTO TOV} Kopvrjkiov SteptoTT/cayres ^TTJV oUiav ^TOV ^ipmvos cTrio-Trjaav iwl ^TOV wvk&va

'meanwhile, the men sent by Cornelius had learned where Simon's house was and were standing at the gate' Acts 10.17.

3. fmv0dpm^a: bvvacrOe yap m& em wdvres irpo<fr7]TeveLV, tva wavres pav&dvmmv ^KOX wavres wapamkmvTm 'all of you may speak God's message, one by one, so that all will learn and be encouraged' 1 Corinthians 14.31.

4. pveopai: iv wavrl ml iv wamv pepvrjpai ml yppTaCeaBai ml wewalv

'I have learned the secret (of being content) in any and every situation, whether well-fed or hungry' Philippians 4.12.

5. €vplcTK(ti^&: ov evpmv avOpmwos mpv^f/ev 'a man happens to find it, so he covers it up* Matthew 13.44.

6. CqTeiob: "lovbatoi o-rjpela airovmv ml "Ek\rjves ao(j>iav (rjrovmv 'Jews ask for signs and Greeks search for wisdom* 1 Corinthians 1.22.

7. KUTahmKw: mrebioo^ev avrbv Xipmv ml ol per avrov 'but Simon