Wednesday, March 9, 2022

Notes on συγγενης being used to denote biological/sociological brothers/αδελφος

TDNT:


c. In Ep. Ar., 241 an answer is given to the question of ὠφέλεια συγγενείας. If the misfortune of relatives is felt as one’s own, then show τὸ συγγενὲς ὅσον ἰσχῦόν ἐστιν. In Intr. 7 the author describes as follows his brother Philocrates, to whom he dedicates the work: οὐ μόνον κατὰ τὸ συγγενὲς ἀδελφῷ καθεστῶτι τὸν τρόπον, ἀλλὰ καὶ τῇ πρὸς τὸ καλὸν ὁρμῇ τὸν αὐτὸν ὄντα ἡμῖν. (Wilhelm Michaelis, “Στῦλος,” in Theological Dictionary of the New Testament, ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, 10 vols. [Grand Rapids, Mich: Eerdmans, 1964–], 7:739)

 

From The Pseudepigrapha (English), translated by Craig E. Evans (2008)

 

As you are so eager to acquire the knowledge of those things that can benefit the mind, I feel it incumbent upon me to impart to you all the information in my power. I should feel the same duty towards all who possessed the same disposition but I feel it especially towards you since you have aspirations which are so noble, and since you are not only my brother (τὸ συγγενὲς ἀδελφῷ) in character no less than in blood but are one with me as well in the pursuit of goodness. (Aristeas 1:7)


TLNT

 

Syngenēs in the words of Jesus is absolutely conformable to ot usage: “A prophet is not scorned except in his country and among his kinsmen (en tois syngeneusin autou) and in his household.” St. Luke links it with neighbors (Luke 1:58, hoi perioikoi), with acquaintances (2:44, tois gnōstois), with brothers (that is, the closest relatives), and with wealthy neighbors (Luke 14:12, geitonas plousious), with friends (21:16), and with intimate friends (Acts 10:24, tous anankaious philous). For St. Paul, the Israelites are his brothers, his kinsmen according to the flesh (Rom 9:3), that it, they are of the same genos, the same race, sharing with the apostle the same Jewish descent, blood relatives; but in the greeting in Rom 16:7, 11, 21, it is not clear why St. Paul would describe Christians in terms of their Jewish origins by calling them his compatriots (syngeneis); he must mean instead that they are related by birth in a way that is “oriental-style” (i.e., very broad), but that they are nevertheless related by common origin in the same family. (Ceslas Spicq and James D. Ernest, Theological Lexicon of the New Testament, 3 vols. [Peabody, Mass.: Hendrickson, 1994], 3:306)

 

I.—A syngenēs, in the Hellenistic period, is first of all a member of a family, a blood relation (Ep. Arist. 7), a nephew (Josephus, Ant. 1.179, 1.316; cf. 1.252, 1.296), an aunt (Lev 18:14; 20:20), a legitimate wife (Sir 41:22), all those who are part of a household (Sus 30, 63; T. Abr. B 2; Jos. Asen. 5.3, 10; 7.2; 10.1; 22.2; 24.9), linked with children, brothers and sisters (Mark 6:4; Luke 14:12; 21:16; 2 Macc 15:18; Philo, Contemp. Life 13; P.Oxy. 3014, 2; TAM, 2, 1, 259: teknois kai engonois kai syngeneisi; C.P.Herm. 31, 17), with neighbors (Luke 1:58, hoi perioikoi; 14:12, geitōn), and with “acquaintances” (Luke 2:44, tois gnōstois), so that it is not possible to specify how closely related “relations” are. Quite often “relatives” and “friends” are associated, and sometimes the affection that binds syngeneis is mentioned. (Ibid., 3:308-9)

 

Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. (Philo, Contemplative LIfe. 1:13)

   

Josephus


Antiquates of the Jews 20:36

But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brothers and other kinsmen in bonds, he was displeased by it.

καὶ θεασάμενος τούς τε ἀδελφοὺς καὶ τοὺς ἄλλους συγγενεῖς

 

Antiquities of the Jews 4:254

If a woman's husband dies, and leave her without children, let his brother marry her; and let him call the son that is born to him by his brother's name, and educate him as the heir of his inheritance; for this procedure will be for the benefit of the public, because thereby families will not fail, and the estate will continue among the kindred: and this will be for the solace of wives under their affliction, that they are to be married to the next relation of their former husbands

 

Antiquities of the Jews 7:277 (note that sociological brother = sociological kinsman)

When the rulers of the tribe of Judah had said this, the rulers of the other tribes were not quiet, but said further, ``O brethren, we cannot but wonder at you when you call the king your kinsman alone, whereas he that has received from God the power over all of us in common, ought to be esteemed a kinsman to us all; for which reason the whole people have eleven parts in him, and you but one part {b} we are also older than you; therefore you have not done justly in coming to the king in this private and concealed manner.''