This was my first look at this passage nearly a decade ago. I took this and worked into a larger post, which you can find here: http://lectionarygreek.blogspot.com/2011/11/mark-1324-37.html
13.25 The word for fall here (from pimp-oo) is a present tense participle used with the the future tense of the "to be" verb. This construction (instead of a future participle) is a good lesson of why you should not waste any time learning future participles. They are so rare and even Greek speakers avoided them with other constructions.
13.31 The promise of Jesus that his Words will never pass away is a ou meh construction, ie, a STRONG future denial. Also interesting is that this word (parercho-mai) appears in 2 Cor 5:17, Behold, Everything has passed away.
13.34 The word here for "puts his slaves in charge, each with his work," is actually "gives his slaves each power/authority, that is to each his work." The word here for power/authority (charge) is "exousia." We are given power while Jesus is not here to do our work.
This digs into the Greek (and occasionally the Hebrew) of the NT lessons of the Revised Common and Narrative Lectionary.
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Tuesday, November 25, 2008
1 Cor 1:3-9
1.3 Paul uses the word grace more often than any other author. Interestingly, Mark's entire Gospel never has this word (charis)...a remind that things can be gracious even without the explicit word. Furthermore, each time Paul uses the word "grace" in 1 Cor, it is used in conjunction with God. Grace is not from us, but from God.
1.4 The word here for "give thanks" is "eucharist-oo."
1.5 The word here for rich is a verb, "ploutiz-oo," which Paul alone uses in the NT and in fact, only in the Corinthians letter. A reminder, perhaps to the rich people in Corinth, that real wealth comes from God in Jesus Christ.
1.6 The word for "made fast" is an aorist verb "bebaio-oo." I wonder what Paul is refering to as the singular event that made the witness fast...it looks like he might be setting up his argument later in this chapter.
The word for witness here is "martyrion," from which our English word "martyr comes from." It is interesting the way in which Paul sets up his argument here about what an effective witness will be (consider chapters 8-11). Paul seems to ground it thoroughly in Christ, not in our earthly status...which those in Corinth seemed to dwell on.
1.7 The word for "revelation" here is "apokalypsis." Interestingly, the word "gift" here (charisma) will be the focus of chapter 12. Especially fitting here that Paul points out to a divided congregation on wealth and status that the wealth, the knowledge and even the charisma is common grace we received in Jesus Christ.
The word for "lacking" here is "hystere-oo," which Paul uses in Romans to point out that we all lack the glory of God (3:23)
1.9 Paul now uses the word "koinoonia" (fellowship); again, an interesting contrast to what he will describe as happening in Corinth.
1.4 The word here for "give thanks" is "eucharist-oo."
1.5 The word here for rich is a verb, "ploutiz-oo," which Paul alone uses in the NT and in fact, only in the Corinthians letter. A reminder, perhaps to the rich people in Corinth, that real wealth comes from God in Jesus Christ.
1.6 The word for "made fast" is an aorist verb "bebaio-oo." I wonder what Paul is refering to as the singular event that made the witness fast...it looks like he might be setting up his argument later in this chapter.
The word for witness here is "martyrion," from which our English word "martyr comes from." It is interesting the way in which Paul sets up his argument here about what an effective witness will be (consider chapters 8-11). Paul seems to ground it thoroughly in Christ, not in our earthly status...which those in Corinth seemed to dwell on.
1.7 The word for "revelation" here is "apokalypsis." Interestingly, the word "gift" here (charisma) will be the focus of chapter 12. Especially fitting here that Paul points out to a divided congregation on wealth and status that the wealth, the knowledge and even the charisma is common grace we received in Jesus Christ.
The word for "lacking" here is "hystere-oo," which Paul uses in Romans to point out that we all lack the glory of God (3:23)
1.9 Paul now uses the word "koinoonia" (fellowship); again, an interesting contrast to what he will describe as happening in Corinth.
Monday, November 17, 2008
Matthew 25:31-46
25.31 The word glory (doxa) is used twice in this verse.
25.32 The word nation here is "ethneh," which in the plural (as it is here) means "gentiles."
25.32 The object of the word divide is interesting. The word nations is a neuter; here the object of the word divide is a masculine, suggesting the nations are not what are divided, but the individuals in the nations (masculine plural pronouns can refer to a group that has both men and women).
25.34 This verse echoes much of Ephesians chapter 1, in terms of glory, inheritance, the idea of the foundation of the world
25.35 The phrase, I was a stranger and you welcomed me actually has the word: "xenos" and the verb is "synagagete." To translate a different way: "I was an outsider and you gathered me to worship." "Synag-oo" as a verb does not mean invite to church, but the word underneath means gather...hospitality might seem like a weak translation.
25.32 The word nation here is "ethneh," which in the plural (as it is here) means "gentiles."
25.32 The object of the word divide is interesting. The word nations is a neuter; here the object of the word divide is a masculine, suggesting the nations are not what are divided, but the individuals in the nations (masculine plural pronouns can refer to a group that has both men and women).
25.34 This verse echoes much of Ephesians chapter 1, in terms of glory, inheritance, the idea of the foundation of the world
25.35 The phrase, I was a stranger and you welcomed me actually has the word: "xenos" and the verb is "synagagete." To translate a different way: "I was an outsider and you gathered me to worship." "Synag-oo" as a verb does not mean invite to church, but the word underneath means gather...hospitality might seem like a weak translation.
Ephesians 1:18-23
1:18 The verb "enlighten" is a perfert verb from "photiz-oo." This tense points toward the fact that at some point we were enlightened. Looking over the first chapter of Ephesians, this seems to be baptism (1.15).
What is interesting though is that Paul then is confessing that they have Christ, but is still praying for them. In this case he is praying for knowledge. Perhaps another way to look at it is that he is praying that they would come to realize the power of their baptism.
1.18 The word "heart" (kardia) comes up here; it is used 6 times in Ephesians to describe the spiritual locus in our body.
[1.18 Grammar note: The infinitive of to know "eidenai" is in used in an articular infinitive phrase with "eis" which denotes purpose. Also the "umas," in the accusative here, is the subject of the infinitive clause]
1.19 The langauge in Greek is "immeasurable" here -- a brutal stacking of nouns that compliment the content (nouns in 18 and 19 have been translated as adjectives just to have the sentence be readible). (The word immeasurable/exceeding is used 3 times in Ephesians; 2x in 2 Cor and that is it in the NT)
1:20 Paul talks here about "God 'energizing' by raising Christ from the dead." In 3.20 we will hear of God's energy for us.
1.22 The NRSV and NIV suggest that Christ is given "head over all things/everything for the church." The NET translates the dative case of the church as "to the church." Both are grammatically possible. However, I find it odd to think that God would give the head to the body instead of for the body.
What is interesting though is that Paul then is confessing that they have Christ, but is still praying for them. In this case he is praying for knowledge. Perhaps another way to look at it is that he is praying that they would come to realize the power of their baptism.
1.18 The word "heart" (kardia) comes up here; it is used 6 times in Ephesians to describe the spiritual locus in our body.
[1.18 Grammar note: The infinitive of to know "eidenai" is in used in an articular infinitive phrase with "eis" which denotes purpose. Also the "umas," in the accusative here, is the subject of the infinitive clause]
1.19 The langauge in Greek is "immeasurable" here -- a brutal stacking of nouns that compliment the content (nouns in 18 and 19 have been translated as adjectives just to have the sentence be readible). (The word immeasurable/exceeding is used 3 times in Ephesians; 2x in 2 Cor and that is it in the NT)
1:20 Paul talks here about "God 'energizing' by raising Christ from the dead." In 3.20 we will hear of God's energy for us.
1.22 The NRSV and NIV suggest that Christ is given "head over all things/everything for the church." The NET translates the dative case of the church as "to the church." Both are grammatically possible. However, I find it odd to think that God would give the head to the body instead of for the body.
Tuesday, November 11, 2008
Matthew 25:14-30
25.14 The word for possessions here is "hyparxhonta (participle)" comes from the verb for "to be" an does not simply mean goods, but really the entirity of one's resources and means. Also, the word for "give here" is the same as the word for "betray" or "hand over" (paradidoo-mi).
25.15 The word for ability here "dynamis," means "power" more than ability.
25.18 The word for bury here "krypt-oo" means conceal, like "encrypted." As a noun it means secret. Who gifts are secrets!
25.24 The word for hard here is "scholaros"
25.25 The master rejects what is his, refusing to take it, giving it to the other servant.
25.15 The word for ability here "dynamis," means "power" more than ability.
25.18 The word for bury here "krypt-oo" means conceal, like "encrypted." As a noun it means secret. Who gifts are secrets!
25.24 The word for hard here is "scholaros"
25.25 The master rejects what is his, refusing to take it, giving it to the other servant.
Tuesday, November 4, 2008
1 Thessalonians 4:13-18
4.13: The word translated "died" here (NRSV) is literally "falling asleep" (koimao-mai) in the present tense. This is the same langauge Paul uses in 1 Corinthians 15 or Jesus in John 11 (Lazarus).
4:14: The clause "We believe that Jesus died" (NIV) or "For since we believe..." (NRSV) is a classic case of Greek using an "ei" clause with an indicative to indicate "Since A, then B."
The word for "bring" is "ag-oo" which also means "lead" (as in demagogue).
4:15 The word coming (parousia) just meant coming, but could also have connotations of a royal leader, a general say, returing to celebrate victory.
4:16 The word for command (keleusma) has military connotations (it can also refer though to the one who leads the rowers!). See http://www.paulandgreece.com/thessa/arch.htm for more on the military implications here.
4:17 The word here for sieze (harpaz-oo) is the same as in Philippians (He did not regard equality with God as something to be grasped; or He did not regard grasping as worthy of God.) Again, this is a word that has aggressive, if not military connotations.
4:14: The clause "We believe that Jesus died" (NIV) or "For since we believe..." (NRSV) is a classic case of Greek using an "ei" clause with an indicative to indicate "Since A, then B."
The word for "bring" is "ag-oo" which also means "lead" (as in demagogue).
4:15 The word coming (parousia) just meant coming, but could also have connotations of a royal leader, a general say, returing to celebrate victory.
4:16 The word for command (keleusma) has military connotations (it can also refer though to the one who leads the rowers!). See http://www.paulandgreece.com/thessa/arch.htm for more on the military implications here.
4:17 The word here for sieze (harpaz-oo) is the same as in Philippians (He did not regard equality with God as something to be grasped; or He did not regard grasping as worthy of God.) Again, this is a word that has aggressive, if not military connotations.