{"id":7249,"date":"2016-10-10T22:49:09","date_gmt":"2016-10-10T16:49:09","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=7249"},"modified":"2024-01-20T14:23:06","modified_gmt":"2024-01-20T20:23:06","slug":"sexual-immorality-revisited-part-1","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=7249","title":{"rendered":"Sexual Immorality Revisited, Part 1"},"content":{"rendered":"

I want to look more closely at\u00a0Kyle Harper\u2019s article published in the Journal of Biblical Literature, \u201cPorneia\u2014The Making of a Christian Sexual Norm.\u201d \u00a0He cited two sources to support the expansion of the meaning of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 during the intertestamental period<\/a>: Sirach and\u00a0Testaments of the Twelve Patriarchs<\/a><\/em>.<\/p>\n

In one sense Testaments of the Twelve Patriarchs <\/em>is relatively easy to dismiss as fiction.\u00a0 It\u2019s not unlike This Present Darkness<\/a><\/em>.\u00a0 The language of the novel may represent the beliefs of a certain segment of Evangelical Christians at a certain time in history.\u00a0 It may use some words that are also used in the New Testament but it doesn\u2019t dictate what those words meant to the human authors of the New Testament or what they mean to the Holy Spirit.\u00a0 (And, yes, the two can be different [John 11:49-53 NET<\/a>]). \u00a0But it is possible that\u00a0Testaments of the Twelve Patriarchs<\/em> was written in Greek before the New Testament was written.\u00a0 The human authors of the New Testament may not have been entirely immune to its influence or to the socially constructed reality within which it was written.<\/p>\n

Sirach is another matter altogether.\u00a0 \u201cPerhaps the earliest witness to the more expansive meaning of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1,\u201d Mr. Harper wrote, \u201cis the book of Sirach, composed in the first decades of the second century b.c.e.\u201d[1]<\/sup><\/a>\u00a0 If I had grown up Catholic, Sirach would be one of the Scriptures I use to understand the meaning of Greek words in the New Testament. \u00a0The only way I know to proceed is to examine Mr. Harper\u2019s claims one at a time.\u00a0 As a baseline \u201cthe practical warnings against prostitution (9:6; 19:2), common also to other wisdom literature\u201d[2]<\/sup><\/a> follow:<\/p>\n\n\n\n\n
\n

Sirach 9:6<\/a><\/p>\n<\/td>\n

Parallel Greek<\/td>\nSirach 19:2<\/a><\/td>\n\n

Parallel Greek<\/p>\n<\/td>\n<\/tr>\n

Give not thy soul unto harlots, that thou lose not thine inheritance.<\/td>\n\u03bc\u1f74 \u03b4\u1ff7\u03c2 \u03c0\u1f79\u03c1\u03bd\u03b1\u03b9\u03c2<\/a> (a form of \u03c0\u03cc\u03c1\u03bd\u03b7<\/a>) \u03c4\u1f74\u03bd \u03c8\u03c5\u03c7\u1f75\u03bd \u03c3\u03bf\u03c5, \u1f35\u03bd\u03b1 \u03bc\u1f74 \u1f00\u03c0\u03bf\u03bb\u1f73\u03c3\u1fc3\u03c2 \u03c4\u1f74\u03bd \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03bf\u03bc\u1f77\u03b1\u03bd \u03c3\u03bf\u03c5<\/td>\nWine and women will make men of understanding to fall away: and he that cleaveth to harlots will become impudent.<\/td>\n\u03bf\u1f36\u03bd\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b5\u03c2 \u1f00\u03c0\u03bf\u03c3\u03c4\u1f75\u03c3\u03bf\u03c5\u03c3\u03b9 \u03c3\u03c5\u03bd\u03b5\u03c4\u03bf\u1f7b\u03c2, \u03ba\u03b1\u1f76 \u1f41 \u03ba\u03bf\u03bb\u03bb\u1f7d\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c0\u1f79\u03c1\u03bd\u03b1\u03b9\u03c2 (a form of \u03c0\u03cc\u03c1\u03bd\u03b7) \u03c4\u03bf\u03bb\u03bc\u03b7\u03c1\u1f79\u03c4\u03b5\u03c1\u03bf\u03c2 \u1f14\u03c3\u03c4\u03b1\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

While I agree that the passage in which Sirach 19:2 occurs reads like Old Testament wisdom literature, the passage surrounding Sirach 9:6 reads more like gezerot<\/a> (Sirach 9:1-9<\/a>):<\/p>\n

Be not jealous over the wife of thy bosom, and teach her not an evil lesson against thyself.\u00a0 Give not thy soul unto a woman to set her foot upon thy substance.\u00a0 Meet not with an harlot (\u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u1f76 \u1f11\u03c4\u03b1\u03b9\u03c1\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u1fc3), lest thou fall into her snares.\u00a0 Use not much the company of a woman that is a singer, lest thou be taken with her attempts.\u00a0 Gaze not on a maid, that thou fall not by those things that are precious in her.\u00a0 Give not thy soul unto harlots, that thou lose not thine inheritance.\u00a0 Look not round about thee in the streets of the city, neither wander thou in the solitary place thereof.\u00a0 Turn away thine eye from a beautiful woman, and look not upon another\u2019s beauty; for many have been deceived by the beauty of a woman; for herewith love is kindled as a fire.\u00a0 Sit not at all with another man\u2019s wife, nor sit down with her in thine arms, and spend not thy money with her at the wine; lest thine heart incline unto her, and so through thy desire thou fall into destruction.<\/em><\/p><\/blockquote>\n

Jesus used \u03c0\u1f79\u03c1\u03bd\u03b1\u03b9 (another form of \u03c0\u03cc\u03c1\u03bd\u03b7) in a way that owes nothing to Sirach: I tell you the truth<\/em>, He said to the chief priests and elders of the people<\/em>,[3]<\/sup><\/a> tax collectors and prostitutes<\/em> (\u03c0\u1f79\u03c1\u03bd\u03b1\u03b9, another form of \u03c0\u03cc\u03c1\u03bd\u03b7) will go ahead of you into the kingdom of God! <\/em>[Table<\/a>]\u00a0 For John came to you in the way of righteousness, and you did not believe him. \u00a0But the tax collectors and prostitutes<\/em> (\u03c0\u1f79\u03c1\u03bd\u03b1\u03b9, another form of \u03c0\u03cc\u03c1\u03bd\u03b7) did believe. \u00a0Although you saw this, you did not later change your minds and believe him<\/em>.[4]<\/sup><\/a><\/p>\n

Paul used \u03c0\u1f79\u03c1\u03bd\u03b7\u03c2 and \u03c0\u1f79\u03c1\u03bd\u1fc3 for prostitute<\/em> without any particular reliance on Sirach (1 Corinthians 6:13b-17 NET).<\/p>\n

The body is not for sexual immorality (\u03c0\u03bf\u03c1\u03bd\u03b5\u1f77\u1fb3<\/a>)<\/em>, but for the Lord, and the Lord for the body. \u00a0Now God indeed raised the Lord and he will raise us by his power.\u00a0 Do you not know that your bodies are members of Christ? \u00a0Should I take the members of Christ and make them members of a prostitute (\u03c0\u1f79\u03c1\u03bd\u03b7\u03c2, another form of \u03c0\u03cc\u03c1\u03bd\u03b7)<\/em>? \u00a0Never! \u00a0Or do you not know that anyone who is united with a prostitute (\u03c0\u1f79\u03c1\u03bd\u1fc3)<\/em> is one body with her? \u00a0For it is said, \u201cThe two will become one flesh<\/em><\/strong>.\u201d \u00a0But the one united with the Lord is one spirit with him.<\/p><\/blockquote>\n

Paul\u2019s understanding was rooted in God\u2019s creation and a direct quote from Genesis 2:24 in Greek.<\/p>\n\n\n\n\n
\n

1 Corinthians 6:16b (NET)<\/p>\n<\/td>\n

Parallel Greek<\/td>\n\n

Genesis 2:24b Septuagint<\/a><\/p>\n<\/td>\n<\/tr>\n

\u201cThe two will become one flesh<\/em><\/strong>.\u201d<\/td>\n\u1f14\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9[5]<\/sup><\/a>\u2026\u03bf\u1f31 \u03b4\u1f7b\u03bf \u03b5\u1f30\u03c2 \u03c3\u1f71\u03c1\u03ba\u03b1 \u03bc\u1f77\u03b1\u03bd<\/td>\n\u1f14\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 \u03bf\u1f31 \u03b4\u1f7b\u03bf \u03b5\u1f30\u03c2 \u03c3\u1f71\u03c1\u03ba\u03b1 \u03bc\u1f77\u03b1\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

I have admitted<\/a> that the desire to be faithful to one woman took me by surprise while I was definitely making other plans<\/a>. \u00a0That desire has been a constant companion, one I was unable to shake when young, and unwilling now that I am old.<\/p>\n

Kyle Harper continued:<\/p>\n

\u2026Sirach breaks important new ground. \u201cTwo sorts of men multiply sins, and a third incurs wrath\u201d (Sir 23:16\u201318 RSV). In the first two cases, the male sinner is described as an \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c0\u03cc\u03c1\u03bd\u03bf\u03c2. Unfortunately it is not perfectly clear which sins precisely the author has in mind. The first \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c0\u03cc\u03c1\u03bd\u03bf\u03c2 sins \u201cin the body of his own flesh.\u201d The second \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c0\u03cc\u03c1\u03bd\u03bf\u03c2 is a man \u201cfor whom all bread tastes sweet,\u201d and the third sinner is a man who disgraces his marriage bed, thinking himself beyond the sight of God. What is most remarkable is that \u03c0\u03cc\u03c1\u03bd\u03bf\u03c2 is being used to describe male sexual transgression. In classical Greek, the \u03c0\u03cc\u03c1\u03bd\u03bf\u03c2 was the male prostitute; here it is used in apposition to \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (influenced by Hebrew) to mean \u201cthe sexually sinning man.\u201d[6]<\/sup><\/a><\/em><\/p><\/blockquote>\n

 <\/p>\n\n\n\n\n\n\n
\n

Sirach 23:16-18<\/a><\/p>\n<\/td>\n

\n

Parallel Greek<\/p>\n<\/td>\n<\/tr>\n

Two sorts of men multiply sin, and the third will bring wrath: a hot mind is as a burning fire, it will never be quenched till it be consumed: a fornicator in the body of his flesh will never cease till he hath kindled a fire.<\/td>\n\u0394\u1f7b\u03bf \u03b5\u1f34\u03b4\u03b7 \u03c0\u03bb\u03b7\u03b8\u1f7b\u03bd\u03bf\u03c5\u03c3\u03b9\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03c2, \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03c4\u03c1\u1f77\u03c4\u03bf\u03bd \u1f10\u03c0\u1f71\u03be\u03b5\u03b9 \u1f40\u03c1\u03b3\u1f75\u03bd\u0387 \u03c8\u03c5\u03c7\u1f74 \u03b8\u03b5\u03c1\u03bc\u1f74 \u1f61\u03c2 \u03c0\u1fe6\u03c1 \u03ba\u03b1\u03b9\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd, \u03bf\u1f50 \u03bc\u1f74 \u03c3\u03b2\u03b5\u03c3\u03b8\u1fc7 \u1f15\u03c9\u03c2 \u1f02\u03bd \u03ba\u03b1\u03c4\u03b1\u03c0\u03bf\u03b8\u1fc7\u0387 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c0\u1f79\u03c1\u03bd\u03bf\u03c2<\/a> \u1f10\u03bd \u03c3\u1f7d\u03bc\u03b1\u03c4\u03b9 \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6, \u03bf\u1f50 \u03bc\u1f74 \u03c0\u03b1\u1f7b\u03c3\u03b7\u03c4\u03b1\u03b9 \u1f15\u03c9\u03c2 \u1f02\u03bd \u1f10\u03ba\u03ba\u03b1\u1f7b\u03c3\u1fc3 \u03c0\u1fe6\u03c1\u0387<\/td>\n<\/tr>\n
All bread is sweet to a whoremonger, he will not leave off till he die.<\/td>\n\u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9 \u03c0\u1f79\u03c1\u03bd\u1ff3<\/a> (another form of \u03c0\u03cc\u03c1\u03bd\u03bf\u03c2) \u03c0\u1fb6\u03c2 \u1f04\u03c1\u03c4\u03bf\u03c2 \u1f21\u03b4\u1f7b\u03c2, \u03bf\u1f50 \u03bc\u1f74 \u03ba\u03bf\u03c0\u1f71\u03c3\u1fc3 \u1f15\u03c9\u03c2 \u1f02\u03bd \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u1f75\u03c3\u1fc3.<\/td>\n<\/tr>\n
A man that breaketh wedlock, saying thus in his heart, Who seeth me? I am compassed about with darkness, the walls cover me, and no body seeth me; what need I to fear? the most High will not remember my sins:<\/td>\n\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b1\u03b2\u03b1\u1f77\u03bd\u03c9\u03bd \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03ba\u03bb\u1f77\u03bd\u03b7\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6, \u03bb\u1f73\u03b3\u03c9\u03bd \u1f10\u03bd \u03c4\u1fc7 \u03c8\u03c5\u03c7\u1fc7 \u03b1\u1f50\u03c4\u03bf\u1fe6\u0387 \u03c4\u1f77\u03c2 \u03bc\u03b5 \u1f41\u03c1\u1fb7; \u03c3\u03ba\u1f79\u03c4\u03bf\u03c2 \u03ba\u1f7b\u03ba\u03bb\u1ff3 \u03bc\u03bf\u03c5, \u03ba\u03b1\u1f76 \u03bf\u1f31 \u03c4\u03bf\u1fd6\u03c7\u03bf\u1f77 \u03bc\u03b5 \u03ba\u03b1\u03bb\u1f7b\u03c0\u03c4\u03bf\u03c5\u03c3\u03b9, \u03ba\u03b1\u1f76 \u03bf\u1f50\u03b8\u03b5\u1f77\u03c2 \u03bc\u03b5 \u1f41\u03c1\u1fb7\u0387 \u03c4\u1f77 \u03b5\u1f50\u03bb\u03b1\u03b2\u03bf\u1fe6\u03bc\u03b1\u03b9; \u03c4\u1ff6\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd \u03bc\u03bf\u03c5 \u03bf\u1f50 \u03bc\u1f74 \u03bc\u03bd\u03b7\u03c3\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9 \u1f41 \u1fde\u03a5\u03c8\u03b9\u03c3\u03c4\u03bf\u03c2.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Though it was not \u201cperfectly clear which sins precisely the author has in mind\u201d to Mr. Harper, Fr. William Most<\/a> had this to say:<\/p>\n

In vv.16-27: Sirach speaks of three\u00a0 kinds of sexual sins: he begins by speaking of the man who indulges himself sexually alone, in masturbation.\u00a0 The fire will not go out, it will consume him. The sense is that this vice is like an addiction, indulging it makes it grow stronger.\u00a0 Secondly, the one who sins with just any woman, even close relatives (v. 17: “to the fornicator all food tastes sweet”), will not stop until the fire burns him up.<\/em><\/p><\/blockquote>\n

I\u2019m not so sure that \u1f04\u03c1\u03c4\u03bf\u03c2<\/a> (bread<\/em>, food<\/em>) stood for women<\/em>.\u00a0 The noun is masculine<\/a>.\u00a0 Though that in itself is not particularly meaningful, the more common understanding of \u03c0\u1f79\u03c1\u03bd\u1ff3 (another form of \u03c0\u03cc\u03c1\u03bd\u03bf\u03c2) was catamite<\/a><\/em>.\u00a0 If Sirach had catamites in mind it reveals his moral reasoning vis-\u00e0-vis \u03c0\u1f79\u03c1\u03bd\u03bf\u03c2 \u1f10\u03bd \u03c3\u1f7d\u03bc\u03b1\u03c4\u03b9 \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6: The homosexuality of masturbation disturbed him.\u00a0 Contrast the prophet Nathan\u2019s point that a man should entertain the traveler <\/em>(e.g., male sexual desire) with that which is his own (2 Samuel 12:1-4 NET<\/a>).<\/p>\n

Mr. Harper continued:<\/p>\n

The description of an adulterous wife in Sirach also reveals the range of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1: \u201cThrough her fornication she has committed adultery and brought forth children by another man\u201d (23:22\u201323 NRSV). She will bear illegitimate offspring because \u1f10\u03bd \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u1fb3 \u1f10\u03bc\u03bf\u03b9\u03c7\u03b5\u03cd\u03b8\u03b7. \u039c\u03bf\u03b9\u03c7\u03b5\u03af\u03b1 in Greek, when used of women, required the passive voice; it was difficult to emphasize the woman\u2019s agency with \u03bc\u03bf\u03b9\u03c7\u03b5\u03cd\u03c9 alone. The addition of \u1f10\u03bd \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u1fb3 here emphasizes her dishonorable behavior. Translations such as the NRSV, which make \u201ccommit adultery\u201d active, obscure the reason why it was necessary to add \u1f10\u03bd \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u1fb3 as a way of underlining her volition in the dishonorable act.[7]<\/sup><\/a><\/em><\/p>\n

 <\/p><\/blockquote>\n\n\n\n\n\n
\n

Sirach 23:22-23<\/a><\/p>\n<\/td>\n

\n

Parallel Greek<\/p>\n<\/td>\n<\/tr>\n

Thus shall it go also with the wife that leaveth her husband, and bringeth in an heir by another.<\/td>\n\u039f\u1f55\u03c4\u03c9\u03c2 \u03ba\u03b1\u1f76 \u03b3\u03c5\u03bd\u1f74 \u03ba\u03b1\u03c4\u03b1\u03bb\u03b9\u03c0\u03bf\u1fe6\u03c3\u03b1 \u03c4\u1f78\u03bd \u1f04\u03bd\u03b4\u03c1\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c1\u03b9\u03c3\u03c4\u1ff6\u03c3\u03b1 \u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u1f79\u03bc\u03bf\u03bd \u1f10\u03be \u1f00\u03bb\u03bb\u03bf\u03c4\u03c1\u1f77\u03bf\u03c5\u0387<\/td>\n<\/tr>\n
For first, she hath disobeyed the law of the most High; and secondly, she hath trespassed against her own husband; and thirdly, she hath played the whore in adultery, and brought children by another man.<\/td>\n\u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f10\u03bd \u03bd\u1f79\u03bc\u1ff3 \u1ffe\u03a5\u03c8\u1f77\u03c3\u03c4\u03bf\u03c5 \u1f20\u03c0\u03b5\u1f77\u03b8\u03b7\u03c3\u03b5, \u03ba\u03b1\u1f76 \u03b4\u03b5\u1f7b\u03c4\u03b5\u03c1\u03bf\u03bd \u03b5\u1f30\u03c2 \u1f04\u03bd\u03b4\u03c1\u03b1 \u1f11\u03b1\u03c5\u03c4\u1fc6\u03c2 \u1f10\u03c0\u03bb\u03b7\u03bc\u03bc\u1f73\u03bb\u03b7\u03c3\u03b5, \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03c4\u03c1\u1f77\u03c4\u03bf\u03bd \u1f10\u03bd \u03c0\u03bf\u03c1\u03bd\u03b5\u1f77\u1fb3 \u00a0\u1f10\u03bc\u03bf\u03b9\u03c7\u03b5\u1f7b\u03b8\u03b7 (a form of \u03bc\u03bf\u03b9\u03c7\u03b5\u03cd\u03c9<\/a>), \u1f10\u03be \u1f00\u03bb\u03bb\u03bf\u03c4\u03c1\u1f77\u03bf\u03c5 \u1f00\u03bd\u03b4\u03c1\u1f78\u03c2 \u03c4\u1f73\u03ba\u03bd\u03b1 \u03c0\u03b1\u03c1\u1f73\u03c3\u03c4\u03b7\u03c3\u03b5\u03bd.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The passage continues (Sirach 23:24-27<\/a>):<\/p>\n

She shall be brought out into the congregation, and inquisition shall be made of her children.\u00a0 Her children shall not take root, and her branches shall bring forth no fruit.\u00a0 She shall leave her memory to be cursed, and her reproach shall not be blotted out.\u00a0 And they that remain shall know that there is nothing better than the fear of the Lord, and that there is nothing sweeter than to take heed unto the commandments of the Lord.<\/em><\/p><\/blockquote>\n

John, more than two centuries later, described a similar scene of inquisition <\/em>(\u1f10\u03c0\u03b9\u03c3\u03ba\u03bf\u03c0\u1f74<\/a>; or visitation<\/em>) without using \u1f10\u03bd \u03c0\u03bf\u03c1\u03bd\u03b5\u1f77\u1fb3 to make his point.\u00a0 Though the authenticity of this passage is under attack, it remains presently in Scripture.<\/p>\n\n\n\n\n\n
\n

John 8:3, 4 (NET)<\/p>\n<\/td>\n

\n

Parallel Greek<\/p>\n<\/td>\n<\/tr>\n

The experts in the law and the Pharisees brought a woman who had been caught committing adultery. \u00a0They made her stand in front of them<\/td>\n\u1fce\u0391\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b4\u1f72 \u03bf\u1f31 \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u1fd6\u03c2 \u03ba\u03b1\u1f76 \u03bf\u1f31 \u03a6\u03b1\u03c1\u03b9\u03c3\u03b1\u1fd6\u03bf\u03b9 \u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b1 \u1f10\u03c0\u1f76 \u03bc\u03bf\u03b9\u03c7\u03b5\u1f77\u1fb3<\/a> \u03ba\u03b1\u03c4\u03b5\u03b9\u03bb\u03b7\u03bc\u03bc\u1f73\u03bd\u03b7\u03bd \u03ba\u03b1\u1f76 \u03c3\u03c4\u1f75\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03b1\u1f50\u03c4\u1f74\u03bd \u1f10\u03bd \u03bc\u1f73\u03c3\u1ff3<\/td>\n<\/tr>\n
and said to Jesus, \u201cTeacher, this woman was caught in the very act of adultery.\u201d<\/td>\n\u03bb\u1f73\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u1ff7\u0387 \u03b4\u03b9\u03b4\u1f71\u03c3\u03ba\u03b1\u03bb\u03b5, \u03b1\u1f55\u03c4\u03b7 \u1f21 \u03b3\u03c5\u03bd\u1f74 \u03ba\u03b1\u03c4\u03b5\u1f77\u03bb\u03b7\u03c0\u03c4\u03b1\u03b9 \u1f10\u03c0\u1fbf \u03b1\u1f50\u03c4\u03bf\u03c6\u1f7d\u03c1\u1ff3 (a form of \u1f10\u03c0\u03b1\u03c5\u03c4\u03bf\u03c6\u03ce\u03c1\u1ff3<\/a>) \u03bc\u03bf\u03b9\u03c7\u03b5\u03c5\u03bf\u03bc\u1f73\u03bd\u03b7 (another form of \u03bc\u03bf\u03b9\u03c7\u03b5\u03cd\u03c9)<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Mr. Harper continued:<\/p>\n

Sirach also attests the use of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 as a broadly conceived sexual vice. In ch. 41, the author gives a list of moral apothegms, some of them deliberately paradoxical. In the first of these, Sirach enjoins the reader to \u201cbe ashamed of sexual immorality [\u03c0\u03b5\u03c1\u1f76 \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1\u03c2] before your father or mother\u201d (41:17 NRSV). The audience is implicitly masculine, and the meaning of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 is clearly sexual. Later in the chapter, Sirach warns against \u201clooking at a prostitute\u201d (\u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u1f78\u03c2 \u1f11\u03c4\u03b1\u03af\u03c1\u03b1\u03c2), against \u201cgazing at another man\u2019s wife,\u201d and against \u201cmeddling with his servant-girl\u201d (41:20\u201322 NRSV). Sirach attests to the ascent of a conjugal sexual morality in late Second Temple Judaism; the injunctions against sex with slaves and prostitutes are a noteworthy development.[8]<\/sup><\/a><\/em><\/p>\n

 <\/p><\/blockquote>\n\n\n\n\n\n\n\n\n
Sirach 41:17<\/a><\/td>\n\n

Parallel Greek<\/p>\n<\/td>\n<\/tr>\n

Be ashamed of whoredom before father and mother: and of a lie before a prince and a mighty man;<\/td>\n\u03b1\u1f30\u03c3\u03c7\u1f7b\u03bd\u03b5\u03c3\u03b8\u03b5 \u1f00\u03c0\u1f78 \u03c0\u03b1\u03c4\u03c1\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03bc\u03b7\u03c4\u03c1\u1f78\u03c2 \u03c0\u03b5\u03c1\u1f76<\/a> \u03c0\u03bf\u03c1\u03bd\u03b5\u1f77\u03b1\u03c2 (a form of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1) \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f78 \u1f21\u03b3\u03bf\u03c5\u03bc\u1f73\u03bd\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03b4\u03c5\u03bd\u1f71\u03c3\u03c4\u03bf\u03c5 \u03c0\u03b5\u03c1\u1f76 \u03c8\u03b5\u1f7b\u03b4\u03bf\u03c5\u03c2,<\/td>\n<\/tr>\n
\n

Sirach 41:22-24<\/a><\/p>\n<\/td>\n

\n

Parallel Greek<\/p>\n<\/td>\n<\/tr>\n

and to look upon an harlot; And to turn away thy face from thy kinsman;<\/td>\n\u1f00\u03c0\u1f78 \u1f41\u03c1\u1f71\u03c3\u03b5\u03c9\u03c2 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u1f78\u03c2 (a form of \u03b3\u03c5\u03bd\u03ae<\/a>) \u1f11\u03c4\u03b1\u1f77\u03c1\u03b1\u03c2<\/a> \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f78 \u1f00\u03c0\u03bf\u03c3\u03c4\u03c1\u03bf\u03c6\u1fc6\u03c2 \u03c0\u03c1\u03bf\u03c3\u1f7d\u03c0\u03bf\u03c5 \u03c3\u03c5\u03b3\u03b3\u03b5\u03bd\u03bf\u1fe6\u03c2,<\/td>\n<\/tr>\n
or to take away a portion or a gift; or to gaze upon another man\u2019s wife.<\/td>\n\u1f00\u03c0\u1f78 \u1f00\u03c6\u03b1\u03b9\u03c1\u1f73\u03c3\u03b5\u03c9\u03c2 \u03bc\u03b5\u03c1\u1f77\u03b4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03b4\u1f79\u03c3\u03b5\u03c9\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f78 \u03ba\u03b1\u03c4\u03b1\u03bd\u03bf\u1f75\u03c3\u03b5\u03c9\u03c2 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u1f78\u03c2 \u1f51\u03c0\u1f71\u03bd\u03b4\u03c1\u03bf\u03c5 (a form of \u1f55\u03c0\u03b1\u03bd\u03b4\u03c1\u03bf\u03c2<\/a>),<\/td>\n<\/tr>\n
Or to be overbusy with his maid, and come not near her bed;<\/td>\n\u1f00\u03c0\u1f78 \u03c0\u03b5\u03c1\u03b9\u03b5\u03c1\u03b3\u03b5\u1f77\u03b1\u03c2 \u03c0\u03b1\u03b9\u03b4\u1f77\u03c3\u03ba\u03b7\u03c2 (a form of \u03c0\u03b1\u03b9\u03b4\u03af\u03c3\u03ba\u03b7<\/a>) \u03b1\u1f50\u03c4\u03bf\u1fe6, \u03ba\u03b1\u1f76 \u03bc\u1f74 \u1f10\u03c0\u03b9\u03c3\u03c4\u1fc7\u03c2 \u1f10\u03c0\u1f76 \u03c4\u1f74\u03bd \u03ba\u03bf\u1f77\u03c4\u03b7\u03bd \u03b1\u1f50\u03c4\u1fc6\u03c2<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

In context it is not possible\u00a0to say that these things were all incidents of \u03c0\u03bf\u03c1\u03bd\u03b5\u1f77\u03b1\u03c2 in Sirach’s mind, especially when I add back the intervening verses:<\/p>\n\n\n\n\n
\n

Sirach 41:18-21<\/a><\/p>\n<\/td>\n

\n

Parallel Greek<\/p>\n<\/td>\n<\/tr>\n

Of an offence before a judge and ruler; of iniquity before a congregation and people; of unjust dealing before thy partner and friend; And of theft in regard of the place where thou sojournest, and in regard of the truth of God and his covenant; and to lean with thine elbow upon the meat; and of scorning to give and take; And of silence before them that salute thee;<\/td>\n\u1f00\u03c0\u1f78 \u03ba\u03c1\u03b9\u03c4\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u1f04\u03c1\u03c7\u03bf\u03bd\u03c4\u03bf\u03c2 \u03c0\u03b5\u03c1\u1f76 \u03c0\u03bb\u03b7\u03bc\u03bc\u03b5\u03bb\u03b5\u1f77\u03b1\u03c2, \u1f00\u03c0\u1f78 \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03bb\u03b1\u03bf\u1fe6 \u03c0\u03b5\u03c1\u1f76 \u1f00\u03bd\u03bf\u03bc\u1f77\u03b1\u03c2, \u1f00\u03c0\u1f78 \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c6\u1f77\u03bb\u03bf\u03c5 \u03c0\u03b5\u03c1\u1f76 \u1f00\u03b4\u03b9\u03ba\u1f77\u03b1\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f78 \u03c4\u1f79\u03c0\u03bf\u03c5, \u03bf\u1f57 \u03c0\u03b1\u03c1\u03bf\u03b9\u03ba\u03b5\u1fd6\u03c2, \u03c0\u03b5\u03c1\u1f76 \u03ba\u03bb\u03bf\u03c0\u1fc6\u03c2, \u1f00\u03c0\u1f78 \u1f00\u03bb\u03b7\u03b8\u03b5\u1f77\u03b1\u03c2 \u0398\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b1\u03b8\u1f75\u03ba\u03b7\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f78 \u03c0\u1f75\u03be\u03b5\u03c9\u03c2 \u1f00\u03b3\u03ba\u1ff6\u03bd\u03bf\u03c2 \u1f10\u03c0\u1fbf \u1f04\u03c1\u03c4\u03bf\u03b9\u03c2,\u00a0 \u1f00\u03c0\u1f78 \u03c3\u03ba\u03bf\u03c1\u03b1\u03ba\u03b9\u03c3\u03bc\u03bf\u1fe6 \u03bb\u1f75\u03c8\u03b5\u03c9\u03c2 \u03ba\u03b1\u1f76 \u03b4\u1f79\u03c3\u03b5\u03c9\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u1f78 \u1f00\u03c3\u03c0\u03b1\u03b6\u03bf\u03bc\u1f73\u03bd\u03c9\u03bd \u03c0\u03b5\u03c1\u1f76 \u03c3\u03b9\u03c9\u03c0\u1fc6\u03c2,<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

To \u201cbe ashamed of whoredom\u201d (\u03c0\u03bf\u03c1\u03bd\u03b5\u1f77\u03b1\u03c2) is one of many things to be ashamed of; \u03c0\u03bf\u03c1\u03bd\u03b5\u1f77\u03b1\u03c2 does not stand for all of the other things that bring shame (\u03b1\u1f30\u03c3\u03c7\u1f7b\u03bd\u03b5\u03c3\u03b8\u03b5<\/a>; literally, make ugly, disfigure<\/em>).\u00a0 Though Sirach was mentioned first the examples given don\u2019t appear to support the expansion of the meaning of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1\u00a0as well as Testaments of the Twelve Patriarchs <\/em>does.[9]<\/sup><\/a><\/p>\n

The most intriguing witness to the expansion of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 and its ascent to the position of a chief vice is the <\/em>Testaments of the Twelve Patriarchs. The value of its testimony is compromised by the uncertainties surrounding the provenance of the work. The extant text is a redaction of the second century c.e. with Christian elements. But there are strong indications that the underlying source is a product of Hellenistic Judaism. \u03a0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 is the first vice to appear in the first testament, and the root \u03c0\u03bf\u03c1\u03bd- appears thirty-two times in the text. The warnings against \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 are pervasive, and they are so integral to the extant text that this preoccupation likely belongs to the original Hellenstic-Jewish fabric of the text.<\/em><\/p>\n

\u03a0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 in the <\/em>Testaments of the Twelve Patriarchs functions, as in Sirach, as a catchall vice for any sexual transgression. \u201c\u03a0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 has destroyed many\u201d (<\/em>T. Reu. 4:7). Wine and beauty lead to \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1, and the young are particularly susceptible to its charms (<\/em>T. Jud. 14:2; <\/em>T. Reu. 1:6; 4:6). \u03a0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 was flexible enough to accommodate a wide range of sexual misdeeds. Reuben was guilty of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 for sleeping with Bilhah, Rachel\u2019s maid, because his father had been in the same bed (<\/em>T. Reu. 1:6). Judah was conquered by the spirit of fornication, both for taking Tamar when he thought she was a prostitute and for marrying Bathshua (<\/em>T. Jud. 13:3; 14:2, 3). Levi was encouraged to marry, while he was still young, a chaste Jewish girl, in order to avoid fornication (<\/em>T. Levi 9:9). Potiphar\u2019s wife tried, but failed, to lead the virtuous Joseph into \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 (<\/em>T. Jos. 3:8). Benjamin predicted that his heirs would \u201cfornicate the fornication of Sodom\u201d (<\/em>T. Benj. 9:1). Women, too, were especially vulnerable to the power of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 (<\/em>T. Reu. 5:3). In the Testaments, \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 has become an inclusive sexual category denoting illicit sexual activity, including incest, prostitution, exogamy, and unchastity. Issachar ends his testament by claiming, \u201cI am 122 years of age, and I have never known a sin up to my death. Except for my wife, I never knew another woman. I have not committed \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 by the uplifting of my eyes\u201d (<\/em>T. Iss. 7:1\u20132). For Jews living in a Hellenic culture that tolerated, even encouraged the sexual use of dishonored women, \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 was an ever-present temptation, and it became the principal vice, the \u201cmother of all evils\u201d (<\/em>T. Sim. 5:3). This sharp sensibility toward the danger of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1, nurtured in the world of Hellenistic Judaism, lies behind future Christian developments.<\/em><\/p><\/blockquote>\n

\n
Sexual Immorality Revisited, Part 2<\/em><\/a><\/div>\n
Sirach: Pro and Con<\/em><\/a><\/div>\n
Back to Christianity, Part 13<\/em><\/a><\/div>\n
<\/div>\n
\n

<\/a>[1]<\/sup> Kyle Harper: \u201cPorneia\u2014The Making of a Christian Sexual Norm;\u201d Journal of Biblical Literature 131, no. 2 (2012); p. 371<\/p>\n

<\/a>[2]<\/sup> ibid.<\/em><\/p>\n

<\/a>[3]<\/sup> Matthew 21:23 (NET)<\/p>\n

<\/a>[4]<\/sup> Matthew 21:31b, 32 (NET)<\/p>\n

<\/a>[5]<\/sup> I removed \u03b3\u1f71\u03c1, \u03c6\u03b7\u03c3\u1f77\u03bd (translated, For it is said<\/em>) from \u1f14\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b3\u1f71\u03c1, \u03c6\u03b7\u03c3\u1f77\u03bd, \u03bf\u1f31 \u03b4\u1f7b\u03bf \u03b5\u1f30\u03c2 \u03c3\u1f71\u03c1\u03ba\u03b1 \u03bc\u1f77\u03b1\u03bd to make the comparison easier for those not accustomed to Greek letters and words.<\/p>\n

<\/a>[6]<\/sup>\u00a0Kyle Harper: \u201cPorneia\u2014The Making of a Christian Sexual Norm;\u201d Journal of Biblical Literature 131, no. 2 (2012); p. 371<\/p>\n

<\/a>[7]<\/sup>\u00a0ibid<\/em>.<\/p>\n

<\/a>[8]<\/sup> ibid<\/em>., pp. 371-372<\/p>\n

<\/a>[9]<\/sup> ibid<\/em>., pp. 372-373<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

I want to look more closely at\u00a0Kyle Harper\u2019s article published in the Journal of Biblical Literature, \u201cPorneia\u2014The Making of a Christian Sexual Norm.\u201d \u00a0He cited two sources to support the expansion of the meaning of \u03c0\u03bf\u03c1\u03bd\u03b5\u03af\u03b1 during the intertestamental period: … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2719,3533],"tags":[3525,3529,3524,3522,3526,3527,3528,3530,3532,3531,3523,3521],"class_list":["post-7249","post","type-post","status-publish","format-standard","hentry","category-section-three","category-sexual-immorality","tag-1-corinthians-613-17","tag-john-83-4","tag-matthew-2131-32","tag-sirach-192","tag-sirach-2316-18","tag-sirach-2322-23","tag-sirach-2324-27","tag-sirach-4117","tag-sirach-4118-21","tag-sirach-4122-24","tag-sirach-91-9","tag-sirach-96"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/7249","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7249"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/7249\/revisions"}],"predecessor-version":[{"id":22567,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/7249\/revisions\/22567"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7249"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7249"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7249"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}