I am auditing a Greek exegesis course at UKZN at the moment. (That means I am attending the course but will not write the exam or get credit for it - because I panicked at the amount of work I might have to get through!) We had to write an assignment and one of the topics was 'Δικαιοσυνη and τελειος – the ‘Way of Righteousness’ in Matthew’s gospel'. This is the sort of topic that appeals to me, so I had a go at it. I was only allowed 5 pages, so I didn't get anywhere near where I was supposed to get, but it was fun. If you are interested and if Dropbox works like I think it does, you can read the paper here.
The following comes about half way through the paper (and please bear in mind I am an amateur at this!)
It is not clear why one would choose to relate τελειος and δικαιος (to use the adjectival form of both). The words are not used together in Matthew in any way or form. One possibility is that there is similarity in their meanings which draws attention. Let us therefore examine this. Τελειος means to be perfect or complete, lacking in nothing. It carries the idea of something achieved by growth or further action. Δικαιος means to be a close observer of the law and without fault in its observance. It is limited in its scope. While it would be true to say that τελειος entails more than being δικαιος, I don’t think one could say that being τελειος means that one is more δικαιος. To be τελειος, one would be δικαιος, but one would also add a number of other character traits that are not defined by law. It is helpful to think of. . . read more
Saturday 24 September 2011
Thursday 21 July 2011
Luke 19:11
This verse occurs between the story of Zachaeus and the parable of the ten minas (the servants entrusted with varying amounts of money). Luke uses it as a link between the celebration of Zachaeus receiving salvation and the unknown that is waiting in Jerusalem.
Ἀκουοντων δε αὐτων ταυτα προσθεις εἰπε παραβολην, δια το ἐγγυς αὐτον εἰναι Ἱερουσαλημ και δοκειν αὐτους ὁτι παραχρημα μελλει ἡ βασιλεια του Θεου ἀναφαινεσθαι.
Ἀκουοντοων - participle in the genitive case, while listening
δε - connecting word, can be translated 'and' or left out.Timid word - should be at the start of the sentence.
αὐτων - they genitive case. This construction with a genitive participle and then a genitive noun is called the 'genitive absolute' and provides a sort of background to the rest of the sentence. While they were listening,
ταυτα - demonstrative pronoun these. The following noun is omitted. Because the case is neuter and it is plural, the assumption is that it means these things.
So far - While they were listening to these things,
προσθεις - present participle adding
εἰπε - he said
παραβολην - a parable
δια - because
το - the (this starts a form known as the articular infinitive)
ἐγγυς - close (near)
αὐτον - he in accusative case because it is the subject of the infinitive verb coming up
εἰναι -to be the awaited infinitive and end of the articular infinitive form. 'His being close to'
Ἱερουσαλημ - Jerusalem. There are various forms of this name in Greek.
και - and
δοκειν - to think here is another infinitive. There is no article this time, so I suppose it is not a true articular infinitive, but the sense is the same. I think the use of the two infinitives shows the intention to include them equally as foundations for the 'because' we had earlier.
αὐτους - they accusative case because it is the subject of the infinitive
ὁτι - that
this part - continuing, he told a parable because of his closeness to Jerusalem and their thinking that
παραχρημα - immediately, suddenly
μελλει- he she or it intends the use of this word has morphed to imply a future tense rather than agency
ἡ βασιλεια - the kingdom
του Θεου - of the God (of provided by the genitive case, the article is often used with proper nouns in Greek)
ἀναφαινεσθαι - to appear this is another infinitive, but used in a way that we are used to in English!
this part - suddenly the kingdom of God intends to appear.
So a literal translation of the whole verse:
While they were listening to these things, continuing, he told a parable because of his closeness to Jerusalem and their thinking that suddenly the kingdom of God intends to appear.
Put into better English and attempting to preserve the equal importance of the closeness and the thinking:
While they were listening to these things, he continued and told a parable because of his closeness to Jerusalem and because of their thinking that the kingdom of God would suddenly appear.
This translation suggests to me that already (not only on Palm Sunday) there were people that thought Jesus was heading into Jerusalem to claim it as his kingdom. While he has their attention after the miraculous repentance of Zachaeus he tries to warn them that it is not time for the kingdom yet.
NIV for this verse: While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once.
Ἀκουοντων δε αὐτων ταυτα προσθεις εἰπε παραβολην, δια το ἐγγυς αὐτον εἰναι Ἱερουσαλημ και δοκειν αὐτους ὁτι παραχρημα μελλει ἡ βασιλεια του Θεου ἀναφαινεσθαι.
Ἀκουοντοων - participle in the genitive case, while listening
δε - connecting word, can be translated 'and' or left out.Timid word - should be at the start of the sentence.
αὐτων - they genitive case. This construction with a genitive participle and then a genitive noun is called the 'genitive absolute' and provides a sort of background to the rest of the sentence. While they were listening,
ταυτα - demonstrative pronoun these. The following noun is omitted. Because the case is neuter and it is plural, the assumption is that it means these things.
So far - While they were listening to these things,
προσθεις - present participle adding
εἰπε - he said
παραβολην - a parable
δια - because
το - the (this starts a form known as the articular infinitive)
ἐγγυς - close (near)
αὐτον - he in accusative case because it is the subject of the infinitive verb coming up
εἰναι -to be the awaited infinitive and end of the articular infinitive form. 'His being close to'
Ἱερουσαλημ - Jerusalem. There are various forms of this name in Greek.
και - and
δοκειν - to think here is another infinitive. There is no article this time, so I suppose it is not a true articular infinitive, but the sense is the same. I think the use of the two infinitives shows the intention to include them equally as foundations for the 'because' we had earlier.
αὐτους - they accusative case because it is the subject of the infinitive
ὁτι - that
this part - continuing, he told a parable because of his closeness to Jerusalem and their thinking that
παραχρημα - immediately, suddenly
μελλει- he she or it intends the use of this word has morphed to imply a future tense rather than agency
ἡ βασιλεια - the kingdom
του Θεου - of the God (of provided by the genitive case, the article is often used with proper nouns in Greek)
ἀναφαινεσθαι - to appear this is another infinitive, but used in a way that we are used to in English!
this part - suddenly the kingdom of God intends to appear.
So a literal translation of the whole verse:
While they were listening to these things, continuing, he told a parable because of his closeness to Jerusalem and their thinking that suddenly the kingdom of God intends to appear.
Put into better English and attempting to preserve the equal importance of the closeness and the thinking:
While they were listening to these things, he continued and told a parable because of his closeness to Jerusalem and because of their thinking that the kingdom of God would suddenly appear.
This translation suggests to me that already (not only on Palm Sunday) there were people that thought Jesus was heading into Jerusalem to claim it as his kingdom. While he has their attention after the miraculous repentance of Zachaeus he tries to warn them that it is not time for the kingdom yet.
NIV for this verse: While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once.
Friday 15 July 2011
Luke 17:21
This first appeared on Carpenter's Shoes.
οὐδε ἐρουσιν ἰδου ὡδε ἠ ἰδου ἐκει, ἰδου γαρ ἡ βασιλεια του Θεου ἐντος ὑμων ἐστιν.
οὐδε - but not (or possibly and not)
ἐρουσιν - they say
ἰδου - look (imperative) sometimes translated 'behold' or 'lo'
ὡδε - here
ἠ - or
ἰδου - look (imperative)
ἐκει - there
so far - but not they say look here or look there
Let me try to put that into better English - but they do not say, "Look here!" or, "Look there!"
It's interesting that this is often translated in the future tense, but I see no indication of future in the Greek.
ἰδου - look
γαρ - for or because (timid word, should be at the beginning of the clause, but has moved)
ἡ βασιλεια - the kingdom
του Θεου - of the God. The 'of' is denoted by the genitive case. Proper nouns in Greek often have the article.
ἐντος - inside. This is, I think, a stronger preposition than just in (ἐν). It is also used in the NT in the context of inside a cup.
ὑμων - you (plural, genitive case as required after ἐντος)
ἐστιν - is (third person singular)
This part - for, look, the kingdom of God is inside you (pl).
The whole verse in my translation - But they do not say, "Look here!" or, "Look there!" for Look! The Kingdom of God is inside you.
When one bears in mind that this comes after verse 20 where Jesus tells the Pharisees that the kingdom of God does not come with 'observation', the important part of this verse seems to be that the coming of the kingdom is hidden because it is inside people.
οὐδε ἐρουσιν ἰδου ὡδε ἠ ἰδου ἐκει, ἰδου γαρ ἡ βασιλεια του Θεου ἐντος ὑμων ἐστιν.
οὐδε - but not (or possibly and not)
ἐρουσιν - they say
ἰδου - look (imperative) sometimes translated 'behold' or 'lo'
ὡδε - here
ἠ - or
ἰδου - look (imperative)
ἐκει - there
so far - but not they say look here or look there
Let me try to put that into better English - but they do not say, "Look here!" or, "Look there!"
It's interesting that this is often translated in the future tense, but I see no indication of future in the Greek.
ἰδου - look
γαρ - for or because (timid word, should be at the beginning of the clause, but has moved)
ἡ βασιλεια - the kingdom
του Θεου - of the God. The 'of' is denoted by the genitive case. Proper nouns in Greek often have the article.
ἐντος - inside. This is, I think, a stronger preposition than just in (ἐν). It is also used in the NT in the context of inside a cup.
ὑμων - you (plural, genitive case as required after ἐντος)
ἐστιν - is (third person singular)
This part - for, look, the kingdom of God is inside you (pl).
The whole verse in my translation - But they do not say, "Look here!" or, "Look there!" for Look! The Kingdom of God is inside you.
When one bears in mind that this comes after verse 20 where Jesus tells the Pharisees that the kingdom of God does not come with 'observation', the important part of this verse seems to be that the coming of the kingdom is hidden because it is inside people.
Tuesday 12 July 2011
Luke 17:20
I translated vs 21 on my other blog, but didn't feel there was space to do this verse as well. However, I think vs 21 needs vs 20. I will post the translation for vs 21 here as well, in another post.
Ἐπερωτηθεις δε ὑπο των Φαρισαιων ποτε ἐρχεται ἡ βασιλαεια του Θεου, ἀπεκριθη αὐτοις και εἰπεν, ουκ ἐρχεται ἡ βασιλεια του Θεου μετα παρατηρησεως.
Ἐπερωτηθεις - aorist passive participle, after being asked
δε - conjunction, meaning not significant (or possibly 'but'), timid thus not in place at start of clause
ὑπο - by means of, by (meaning determined by the case of the following noun)
των Φαρισαιων - the Pharisees genitive case
ποτε - once or when, depending on accents used. I want to translate it 'once' to see if it works.
ἐρχεται - it is coming (or he, she is coming)
ἡ βασιλεια - the kingdom
του Θεου - of the God (of denoted by genitive case, proper nouns often have the article)
the translation so far - after being asked, once, by the Pharisees, "Is the kingdom of God coming?"
ἀπεκριθη - he answered
αὐτοις - them
και εἰπεν - and he said
ουκ - not
ἐρχεται - it is coming/ it comes
ἡ βασιλεια του Θεου - the kingdom of God
μετα - with (the meaning is determined by the case of the following noun)
παρατηρησεως - inspection, observation, evidence of the eyes.
This part then - he answered them, saying, 'the kingdom of God does not come with visual evidence'
Translation of the whole verse: After being asked, once, by the Pharisees, "Is the kingdom of God coming?",
he answered them, saying, "The kingdom of God does not come with visual evidence."
This is how it is translated in my copy of the NIV : Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, "The kingdom of God does not come with your careful observation."
Ἐπερωτηθεις δε ὑπο των Φαρισαιων ποτε ἐρχεται ἡ βασιλαεια του Θεου, ἀπεκριθη αὐτοις και εἰπεν, ουκ ἐρχεται ἡ βασιλεια του Θεου μετα παρατηρησεως.
Ἐπερωτηθεις - aorist passive participle, after being asked
δε - conjunction, meaning not significant (or possibly 'but'), timid thus not in place at start of clause
ὑπο - by means of, by (meaning determined by the case of the following noun)
των Φαρισαιων - the Pharisees genitive case
ποτε - once or when, depending on accents used. I want to translate it 'once' to see if it works.
ἐρχεται - it is coming (or he, she is coming)
ἡ βασιλεια - the kingdom
του Θεου - of the God (of denoted by genitive case, proper nouns often have the article)
the translation so far - after being asked, once, by the Pharisees, "Is the kingdom of God coming?"
ἀπεκριθη - he answered
αὐτοις - them
και εἰπεν - and he said
ουκ - not
ἐρχεται - it is coming/ it comes
ἡ βασιλεια του Θεου - the kingdom of God
μετα - with (the meaning is determined by the case of the following noun)
παρατηρησεως - inspection, observation, evidence of the eyes.
This part then - he answered them, saying, 'the kingdom of God does not come with visual evidence'
Translation of the whole verse: After being asked, once, by the Pharisees, "Is the kingdom of God coming?",
he answered them, saying, "The kingdom of God does not come with visual evidence."
This is how it is translated in my copy of the NIV : Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, "The kingdom of God does not come with your careful observation."
Saturday 9 July 2011
Colossians 2:12
I am surprised by this verse, because I would translate it quite differently to the usual way.
συνταφεντες αὐτῳ ἐν τῳ βαπτισματι, ἐν ῳ και συνηγερθητε δια της πιστεως της ἐνεργειας του Θεου του ἐγειραντος αὐτον ἐκ νεκρων.
συνταφεντες - present participle, plural. (Having been) or Being buried with (συν is a prefix meaning together with)
αὐτῳ - him. dative case required by verb with συν.
ἐν - in
τῳ βαπτισματι - the baptism. dative case required by ἐν.
ἐν - in
ῳ - which (I've lost the smooth breathing with iota subscript on the keyboard!)
και - also (or and)
συνηγερθητε - passive voice, 2nd person plural, aorist (past tense) you were raised with (συν again)
δια - through - meaning determined by the following noun being in genitive case.
της πιστεως - faith or faithfulness (genitive case, because of the δια)
της ἐνεργειας - of the working (genitive case supplying the of)
του Θεου -of God (genitive case supplying the of)
του ἐγειραντος - present participle, genitive case, singular of the raising.
αὐτον - him
ἐκ - from
νεκρων - dead ones (genitive case, following ἐκ).
My translation would thus be:
Having been buried with him in baptism you were also raised together, through the faithfulness of the working of God of the raising him from dead ones.
The NIV translation that I have says:
having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.
The first change I made (God's faithfulness, rather than your faith) is a common change. The second (trying to keep the genitive string going by saying God of the raising) may just be me being stubborn. But I'm not sure why translators prefer the relative clause (who raised) other than because it is less clumsy.
συνταφεντες αὐτῳ ἐν τῳ βαπτισματι, ἐν ῳ και συνηγερθητε δια της πιστεως της ἐνεργειας του Θεου του ἐγειραντος αὐτον ἐκ νεκρων.
συνταφεντες - present participle, plural. (Having been) or Being buried with (συν is a prefix meaning together with)
αὐτῳ - him. dative case required by verb with συν.
ἐν - in
τῳ βαπτισματι - the baptism. dative case required by ἐν.
ἐν - in
ῳ - which (I've lost the smooth breathing with iota subscript on the keyboard!)
και - also (or and)
συνηγερθητε - passive voice, 2nd person plural, aorist (past tense) you were raised with (συν again)
δια - through - meaning determined by the following noun being in genitive case.
της πιστεως - faith or faithfulness (genitive case, because of the δια)
της ἐνεργειας - of the working (genitive case supplying the of)
του Θεου -of God (genitive case supplying the of)
του ἐγειραντος - present participle, genitive case, singular of the raising.
αὐτον - him
ἐκ - from
νεκρων - dead ones (genitive case, following ἐκ).
My translation would thus be:
Having been buried with him in baptism you were also raised together, through the faithfulness of the working of God of the raising him from dead ones.
The NIV translation that I have says:
having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead.
The first change I made (God's faithfulness, rather than your faith) is a common change. The second (trying to keep the genitive string going by saying God of the raising) may just be me being stubborn. But I'm not sure why translators prefer the relative clause (who raised) other than because it is less clumsy.
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