ὃ οὐκ ἔστιν ἄλλο, εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ.
I have to confess that this is stretching me and I haven't got time to research it properly. So consider this 'open' until I have looked some things up. My own translation at this stage varies too much from the proper ones and so I must be making a mistake somewhere!
ὁ - relative concord neuter, which (to my mind this refers to the gospel of Christ as antecedent)
ούκ εστιν - is not
ἀλλο - other
εἰ μη - literally 'if not' but also suggests the question 'is it not true . . .' [check here, I think I,m wrong!]
τινες - who or some
εἰσιν - are, or there are
οἱ ταρασσοντες - the agitating ones, ones who stir up trouble for
ὑμας - you (pl)
και θελοντες - and ones wanting (desiring)
μεταστρεψαι - to corrupt
το εὐαγγελιον - the gospel
του Χριστου - of Christ
thus:
which is not other. Is it not true that there are some who are stirring up trouble for you and wanting to corrupt the gospel of Christ?
Monday, 20 February 2012
Sunday, 19 February 2012
Galatians 1:6
Θαυμάζω ὅτι οὕτω ταχέως μετατίθεσθε ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι Χριστοῦ εἰς ἕτερον εὐαγγέλιον
θαθμαζω - I am amazed
ὁτι - that
οὑτω - in this way
ταχεως - quickly
μετατιθεσθε - you turned yourselves
ἀπο- away from
του καλεσαντος - the one calling
ὑμας - you (pl)
ἐν - in
χαριτι - a grace (dative case to follow ἐν) rather than 'in a grace' could be 'as an act of grace'
χριστου - of Christ
εἰς - into
ἑτερον - different
εὐαγγελιον - gospel or good news
the whole verse:
I am amazed that in this way, quickly, you have turned yourselves away from the one calling you (pl) as an act of grace of Christ into a different gospel.
θαθμαζω - I am amazed
ὁτι - that
οὑτω - in this way
ταχεως - quickly
μετατιθεσθε - you turned yourselves
ἀπο- away from
του καλεσαντος - the one calling
ὑμας - you (pl)
ἐν - in
χαριτι - a grace (dative case to follow ἐν) rather than 'in a grace' could be 'as an act of grace'
χριστου - of Christ
εἰς - into
ἑτερον - different
εὐαγγελιον - gospel or good news
the whole verse:
I am amazed that in this way, quickly, you have turned yourselves away from the one calling you (pl) as an act of grace of Christ into a different gospel.
Friday, 17 February 2012
Galatians 1:5
ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
ᾡ - to whom, or from whom (relative concord, dative case showing an indirect object)
ἡ - the (feminine, nominative, singular)
δοξα - glory
εἱς - into
τους αἰωνας - the ages
των αἰωνων - of the ages
ἀμην - amen.
to whom the glory into the ages of the ages, amen.
(In Greek the verb 'to be' or 'is' is often left out for the reader or hearer to insert in the logical place!)
This verse calls for a comparison between the 'age' or 'era' of the previous verse from which we are extracted (or delivered). That speaks of this current, momentary age as evil, whereas God's glory is for the ages of the ages - eternal.
ᾡ - to whom, or from whom (relative concord, dative case showing an indirect object)
ἡ - the (feminine, nominative, singular)
δοξα - glory
εἱς - into
τους αἰωνας - the ages
των αἰωνων - of the ages
ἀμην - amen.
to whom the glory into the ages of the ages, amen.
(In Greek the verb 'to be' or 'is' is often left out for the reader or hearer to insert in the logical place!)
This verse calls for a comparison between the 'age' or 'era' of the previous verse from which we are extracted (or delivered). That speaks of this current, momentary age as evil, whereas God's glory is for the ages of the ages - eternal.
Thursday, 16 February 2012
Galatians 1:4
τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ πατρὸς ἡμῶν,
This verse continues the previous by expanding on who this Jesus is who sends grace and peace.
του δοντος ἑαυτον - the one having given himself (genitive case)
ὑπερ των ἁμαρτων ἡμων - on behalf of our sins
ὁπως ἐξεληται ἡμας - in order to lift (or extract) us
ἐκ - out of
του - the
ἐνεστωτος - here and now, present, this moment
αἰωνος - era
πονηρου - evil
Now, how do we put together that noun structure? Perhaps, 'this evil era where we find ourselves now'.
κατα το θελημα - according to the will
του Θεου - of God
και πατρος ἡμων - and of our father
I'm not sure what to make of the και (and) here. Why not say 'God, father' as previously. This seems to imply a differentiation between God and our father.
The whole verse:
the one having given himself on behalf of our sins in order to extract us out of this evil era, where we find ourselves now, according to the will of God and of our father.
This verse continues the previous by expanding on who this Jesus is who sends grace and peace.
του δοντος ἑαυτον - the one having given himself (genitive case)
ὑπερ των ἁμαρτων ἡμων - on behalf of our sins
ὁπως ἐξεληται ἡμας - in order to lift (or extract) us
ἐκ - out of
του - the
ἐνεστωτος - here and now, present, this moment
αἰωνος - era
πονηρου - evil
Now, how do we put together that noun structure? Perhaps, 'this evil era where we find ourselves now'.
κατα το θελημα - according to the will
του Θεου - of God
και πατρος ἡμων - and of our father
I'm not sure what to make of the και (and) here. Why not say 'God, father' as previously. This seems to imply a differentiation between God and our father.
The whole verse:
the one having given himself on behalf of our sins in order to extract us out of this evil era, where we find ourselves now, according to the will of God and of our father.
Wednesday, 15 February 2012
Galatians 1:3
χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ,
This verse is pretty much Paul's standard greeting in his letters.
χαρις ὑμιν - grace to you (plural)
και - and
εἰρηνη - peace
ἀπο - from, away from
Θεου - God, genitive case following ἀπο
πατρος - father
και - and
Κυριου Ἰησου Χριστου - Lord Jesus Christ, all genitive case because of the ἀπο.
It is well known that shalom or peace was the standard Jewish greeting. The standard Greek greeting was χαρειν, which meant 'joy' although the greeting had become a formula (such as good morning or goodbye to us). Paul's use of χαρις was almost certainly an echo of the Greek greeting, although he modified it to use χαρις (grace). Thus Paul's standard greeting was a combination of Greek and Jewish and similar to the practice of South Africans who will greet a group with "Good morning, molweni, dumelang, sanibonani".
This verse is pretty much Paul's standard greeting in his letters.
χαρις ὑμιν - grace to you (plural)
και - and
εἰρηνη - peace
ἀπο - from, away from
Θεου - God, genitive case following ἀπο
πατρος - father
και - and
Κυριου Ἰησου Χριστου - Lord Jesus Christ, all genitive case because of the ἀπο.
It is well known that shalom or peace was the standard Jewish greeting. The standard Greek greeting was χαρειν, which meant 'joy' although the greeting had become a formula (such as good morning or goodbye to us). Paul's use of χαρις was almost certainly an echo of the Greek greeting, although he modified it to use χαρις (grace). Thus Paul's standard greeting was a combination of Greek and Jewish and similar to the practice of South Africans who will greet a group with "Good morning, molweni, dumelang, sanibonani".
Tuesday, 14 February 2012
Galatians 1:2
καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ταῖς ἐκκλησίαις τῆς Γαλατίας·
Verse 2 is a continuation of Paul's introduction.
και - and. We can tell that the 'and' goes with 'Paul' and not with 'God' because the following noun structure is in the nominative case.
οἱ - the (plural nominative)
συν ἐμοι - together with me. we would expect a noun to follow the article, but rather we have the descriptive phrase.
παντες - all (plural nominative)
ἀδελφοι -brothers (plural nominative) here is the expected noun.
so far : and the ones together with me, all the brothers.
ταις ἐκκλησιαις - the churches in dative case indicating that it is an indirect object (ie to the churches)
της Γαλατιας - the Galatians in genitive case indicating 'of' so of the Galatians.
Thus:
and the ones together with me, all the brothers, to the churches of Galatia.
The thing that I notice is that the Greek structure highlights the unity of the band of apostles/ brothers sending the letter. In English I get the sense of the letter being from Paul and the others being something of an afterthought. The structure of the Greek tends to draw the others into the picture more securely. But this may just be the way the structures of the languages work and have no particular significance.
Verse 2 is a continuation of Paul's introduction.
και - and. We can tell that the 'and' goes with 'Paul' and not with 'God' because the following noun structure is in the nominative case.
οἱ - the (plural nominative)
συν ἐμοι - together with me. we would expect a noun to follow the article, but rather we have the descriptive phrase.
παντες - all (plural nominative)
ἀδελφοι -brothers (plural nominative) here is the expected noun.
so far : and the ones together with me, all the brothers.
ταις ἐκκλησιαις - the churches in dative case indicating that it is an indirect object (ie to the churches)
της Γαλατιας - the Galatians in genitive case indicating 'of' so of the Galatians.
Thus:
and the ones together with me, all the brothers, to the churches of Galatia.
The thing that I notice is that the Greek structure highlights the unity of the band of apostles/ brothers sending the letter. In English I get the sense of the letter being from Paul and the others being something of an afterthought. The structure of the Greek tends to draw the others into the picture more securely. But this may just be the way the structures of the languages work and have no particular significance.
Monday, 13 February 2012
Galatians 1:1
I am beginning to work through Galatians in the Greek - after a break from Greek of a few months, so there will need to be some rust removal! Fortunately the first verse is not too hard.
Παῦλος ἀπόστολος οὐκ ἀπ᾿ ἀνθρώπων, οὐδὲ δι᾿ ἀνθρώπου, ἀλλὰ διὰ ᾿Ιησοῦ Χριστοῦ καὶ Θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν
Παυλος - Paul
ἀποστολος - apostle. Both Paul and apostle are in nominative case, making them in apposition (Paul, an apostle)
οὐκ ἀπ' ἀνθροπων - not from people (with a sense of movement away from)
οὐδε δι' ἀνθροπου - and not through a person
ἀλλα δια Ἰησου Χριστου - but through Jesus Christ
και Θεου πατρος - and God, father (genitive of God and father linking them with the 'through' as well)
του ἐγειραντος - the one having raised (still genitive, linking with the 'through') I'm a little rusty here . . .
αὐτον ἐκ νεκρων - him out of the dead ones
What do I note?
The two uses of apposition: Paul, an apostle; God, father, raising one.
The prepositions: Paul not 'from' people or 'through' a person; but 'through' God etc
Singular and plural : Paul not from people, or through a person.
I'll need to think about what this is saying. Why the people and then person? Why is there not a balancing ἀπο (from) for the God side of the equation?
Παῦλος ἀπόστολος οὐκ ἀπ᾿ ἀνθρώπων, οὐδὲ δι᾿ ἀνθρώπου, ἀλλὰ διὰ ᾿Ιησοῦ Χριστοῦ καὶ Θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν
Παυλος - Paul
ἀποστολος - apostle. Both Paul and apostle are in nominative case, making them in apposition (Paul, an apostle)
οὐκ ἀπ' ἀνθροπων - not from people (with a sense of movement away from)
οὐδε δι' ἀνθροπου - and not through a person
ἀλλα δια Ἰησου Χριστου - but through Jesus Christ
και Θεου πατρος - and God, father (genitive of God and father linking them with the 'through' as well)
του ἐγειραντος - the one having raised (still genitive, linking with the 'through') I'm a little rusty here . . .
αὐτον ἐκ νεκρων - him out of the dead ones
What do I note?
The two uses of apposition: Paul, an apostle; God, father, raising one.
The prepositions: Paul not 'from' people or 'through' a person; but 'through' God etc
Singular and plural : Paul not from people, or through a person.
I'll need to think about what this is saying. Why the people and then person? Why is there not a balancing ἀπο (from) for the God side of the equation?
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