5:6 The word for "order" as in "order of Mel." is taxsin, as in taxinomy, meaning classification, rank, type.
5:7 The word flesh (sarx) is used here; Hebrews in 2:14 also emphasizes Jesus fleshly nature.
5:8 The translators do get this right, it seems, but this verse could just as easily read: "save us from death through loud cries and tears." In short, the "through loud cries" could refer to how Jesus will save us instead of his prayers.
5:9 The word for source, as in source of our salvation, is "aitios," can mean more strongly the cause of.
Tuesday, March 31, 2009
Tuesday, March 17, 2009
Ephesians 2:1-10
2:1 The preposition "in" as in "you were dead in your trespasses" is not in the Greek. The words are in the dative. It could also be "to your trespasses and to your sins."
2:1/2 A technical note on the Greek. The verb tense "you were dead" is technically a present participle, yet it is translated in the past in English. Why? Because the tense of a participle is always relative to the main verb in the sentence, in this case, an aorist (and thus past tense) verb in verse 2.
2:3 The word wrath here has no article; technically, then, it should be "by a nature of a wrath." It does not indicate the wrath of God here.
2:5 In the past couple of weeks I've spoken about that great verb: Make alive (zoopoie-oo); here we have make alive together: syzoopoie-oo. We are not made alive alone, but with others!
2:5 This whole section has not had a lot of articles or prepositions; it is a stacking of nouns (see 2.1 note). For example, in 2:3, the word nature is in the dative; here the word grace has neither an article or preposition. Generally, the translators (and this seems fair) are translating all of these datives in an instrumental means (ie, by means of nature...by means of grace)...but it could also be "For grace" or "To grace" or "In Grace" we have been saved.
2:5 Saved is a perfective, passive participle (sesoozomenoi); none of the verbs relating to sin are in the perfect -- there is something temporary about the reality of sin; but salvation stands as something that still has a present impact.
2:6 We have to more "syn" verbs here: (raised with and seated with). The Greek, in otherwords, attaches the prefix syn to those verbs, just as Paul did with "make alive with."
2:7 The word "coming" does not necessarily have a future connotation; it can simply mean "the ages which are coming as in right now and continuing to come."
2:10 When it says that we are a work of God, the literal word here is "poiehma" or poem. We are the poetic act of God, created for good works!
2:1/2 A technical note on the Greek. The verb tense "you were dead" is technically a present participle, yet it is translated in the past in English. Why? Because the tense of a participle is always relative to the main verb in the sentence, in this case, an aorist (and thus past tense) verb in verse 2.
2:3 The word wrath here has no article; technically, then, it should be "by a nature of a wrath." It does not indicate the wrath of God here.
2:5 In the past couple of weeks I've spoken about that great verb: Make alive (zoopoie-oo); here we have make alive together: syzoopoie-oo. We are not made alive alone, but with others!
2:5 This whole section has not had a lot of articles or prepositions; it is a stacking of nouns (see 2.1 note). For example, in 2:3, the word nature is in the dative; here the word grace has neither an article or preposition. Generally, the translators (and this seems fair) are translating all of these datives in an instrumental means (ie, by means of nature...by means of grace)...but it could also be "For grace" or "To grace" or "In Grace" we have been saved.
2:5 Saved is a perfective, passive participle (sesoozomenoi); none of the verbs relating to sin are in the perfect -- there is something temporary about the reality of sin; but salvation stands as something that still has a present impact.
2:6 We have to more "syn" verbs here: (raised with and seated with). The Greek, in otherwords, attaches the prefix syn to those verbs, just as Paul did with "make alive with."
2:7 The word "coming" does not necessarily have a future connotation; it can simply mean "the ages which are coming as in right now and continuing to come."
2:10 When it says that we are a work of God, the literal word here is "poiehma" or poem. We are the poetic act of God, created for good works!
Tuesday, March 10, 2009
1 Cor 1:18-25
1.18 The word for "the Word of the cross" is literally "ho logos." The logos of the cross; the matter, the word, the thing of the cross.
1.18 Both of the key verbs in the sentence (save; perish) are in the passive present. In other words, the act of being saved (sooz-oo) or perishing (apollu-mi; as in "lose one's life from last week) is a constant process being done to us.
1.21 The word here for "pleased" is eudoke-oo, which is the word that God uses in to talk describe Jesus, "the one in whom I am well pleased."
1.21 Paul does not talk about the Holy Spirit directly in these verses, however, Paul speaks about "kerygamatos" (proclamation) and "keryss-oo" (preaching) The kergyma is effective Paul points out, because of the Spirit (1 Cor 2.4); also, faith comes about through the proclamation (15.11; Romans 10:14-15) and faith finally comes from the Holy Spirit (1 Cor 12:3). So for Paul, the Spirit is not absent in his words about how the cross becomes effective for us.
1.23 The word for crucified here is in the perfect tense, a reminder that even though Jesus is resurrected, crucifixion is a lasting reality.
1.23 The word for "scandal" is "skandalon" which can mean stumbling block.
1.24 The expression "Christ is the power of God and the wisdom of God" is slightly off in that there is no "the" in the greek. Thus, Christ is a power of God and a wisdom of God, technically...
1.18 Both of the key verbs in the sentence (save; perish) are in the passive present. In other words, the act of being saved (sooz-oo) or perishing (apollu-mi; as in "lose one's life from last week) is a constant process being done to us.
1.21 The word here for "pleased" is eudoke-oo, which is the word that God uses in to talk describe Jesus, "the one in whom I am well pleased."
1.21 Paul does not talk about the Holy Spirit directly in these verses, however, Paul speaks about "kerygamatos" (proclamation) and "keryss-oo" (preaching) The kergyma is effective Paul points out, because of the Spirit (1 Cor 2.4); also, faith comes about through the proclamation (15.11; Romans 10:14-15) and faith finally comes from the Holy Spirit (1 Cor 12:3). So for Paul, the Spirit is not absent in his words about how the cross becomes effective for us.
1.23 The word for crucified here is in the perfect tense, a reminder that even though Jesus is resurrected, crucifixion is a lasting reality.
1.23 The word for "scandal" is "skandalon" which can mean stumbling block.
1.24 The expression "Christ is the power of God and the wisdom of God" is slightly off in that there is no "the" in the greek. Thus, Christ is a power of God and a wisdom of God, technically...
Tuesday, March 3, 2009
Romans 4:13-25
4.13 No major translation picks up on the fact that it is "to Abraham OR his descendants." That or (not kai but eh) is really puzzling to me.
4.13 This is not a Greek insight, but reading the text in Greek, this caught my eye. The promise is spelled out here in bold terms, not simply in terms of resurrection, or even forgiveness, but the world (kosmos).
4.14 The word "nullify" (katarge-oo) here Paul used a few verses ago (3:31) to say that we do not nullify the law. (This is NOT the word Jesus uses to talk about abolishing the law)
4.15 The law however katerge-oo (one vowel difference) wrath; ie, it accomplishes this.
4.17 The word here for nations is "Ehtnos," which is normally translated in the plural (as it is here) as "gentiles." God made Abraham a father to many Gentiles is how the audience would have heard this!
4.17 Here is the word from the previous week: "Zooopoie-oo" (Make alive!) Once again, God is the subject of the verb.
4.20 The word here relating to the "strengthening" of faith is "endynamo-oo" This is a great reminder that even as Paul is talking about life and death, there is a way in which faith empowers us. In short, faith doesn't simply make us alive but lets us live.
4.24 The object of faith is not forgiveness, but the resurrection; this points toward that great insight of Gerhard Forde, that beneath forgiveness is life and death.
4.25 The word here for betray (paradidoo-mi) is the same on as in the Gospel of Mark for this weak.
4.13 This is not a Greek insight, but reading the text in Greek, this caught my eye. The promise is spelled out here in bold terms, not simply in terms of resurrection, or even forgiveness, but the world (kosmos).
4.14 The word "nullify" (katarge-oo) here Paul used a few verses ago (3:31) to say that we do not nullify the law. (This is NOT the word Jesus uses to talk about abolishing the law)
4.15 The law however katerge-oo (one vowel difference) wrath; ie, it accomplishes this.
4.17 The word here for nations is "Ehtnos," which is normally translated in the plural (as it is here) as "gentiles." God made Abraham a father to many Gentiles is how the audience would have heard this!
4.17 Here is the word from the previous week: "Zooopoie-oo" (Make alive!) Once again, God is the subject of the verb.
4.20 The word here relating to the "strengthening" of faith is "endynamo-oo" This is a great reminder that even as Paul is talking about life and death, there is a way in which faith empowers us. In short, faith doesn't simply make us alive but lets us live.
4.24 The object of faith is not forgiveness, but the resurrection; this points toward that great insight of Gerhard Forde, that beneath forgiveness is life and death.
4.25 The word here for betray (paradidoo-mi) is the same on as in the Gospel of Mark for this weak.
Wednesday, February 18, 2009
2 Corinthians 4:3-6
4.3 The word for "hidden" here is "kalypt-oo" as in the opposite of "apocalyse." The hiddenness of the message has always fascinated me; the word hidden is also used in Exodus when Moses goes up Mt. Sinai and the cloud hids the mountain. In this case, the hiddenness seems to protect the people.
4.3 The word here for "perishing" is in the present passive. The word (apollu-mi) means to perish, lose or destroy (if you want to lose your life...Herod sought to destroy the child...) Not only is the word intense, but it is in the present, suggesting that there are people who currently are undergoing this action...consistently. Paul will elsewhere (1 Cor 1:18) suggest this idea, that death and destruction are active forces grinding down people.
4.4 Take a quick look at 2 Cor 3:14 when you read this verse; there Paul takes about the Law covering people's minds. Interesting that the gods of this age then have the same affect as the god of the Old Covenant: They cover the Gospel.
4.6 Not the deepest, but perhaps a sermon nugget none the less: The word for "made to shine" is "lamp-oo."
4.3 The word here for "perishing" is in the present passive. The word (apollu-mi) means to perish, lose or destroy (if you want to lose your life...Herod sought to destroy the child...) Not only is the word intense, but it is in the present, suggesting that there are people who currently are undergoing this action...consistently. Paul will elsewhere (1 Cor 1:18) suggest this idea, that death and destruction are active forces grinding down people.
4.4 Take a quick look at 2 Cor 3:14 when you read this verse; there Paul takes about the Law covering people's minds. Interesting that the gods of this age then have the same affect as the god of the Old Covenant: They cover the Gospel.
4.6 Not the deepest, but perhaps a sermon nugget none the less: The word for "made to shine" is "lamp-oo."
Tuesday, February 10, 2009
Mark 1:40-45
1.40 The word for encourage here: "parakale-oo" also means encourage or summon. An interesting idea that he encourages Jesus to do the healing!
The word for "clean" is katharize; as in cleanse us from our sins.
1.41 The word for compassion in Greek refers to intestines; Jesus gets tight in the stomach at the sight of the man. Here the verb for touch is hapt-oo, which means to touch (as opposed to earlier siezing).
1.42 This verb here for admononish can have a very strong meaning, but it is not necessarily without compassion. For example, Jesus is said to have undergone this (embrimo-mai) before he weeps in John's Gospel.
1.44 The first witness of Jesus in the Gospel of Mark, then, is this lepor; the word for testimony is martyrion!
1.45 Not only is the leper the first witness, but he is also a proclaimer, ie, functioning as a herald (kehryss-oo).
The word for "clean" is katharize; as in cleanse us from our sins.
1.41 The word for compassion in Greek refers to intestines; Jesus gets tight in the stomach at the sight of the man. Here the verb for touch is hapt-oo, which means to touch (as opposed to earlier siezing).
1.42 This verb here for admononish can have a very strong meaning, but it is not necessarily without compassion. For example, Jesus is said to have undergone this (embrimo-mai) before he weeps in John's Gospel.
1.44 The first witness of Jesus in the Gospel of Mark, then, is this lepor; the word for testimony is martyrion!
1.45 Not only is the leper the first witness, but he is also a proclaimer, ie, functioning as a herald (kehryss-oo).
1 Cor 9.24-27
1 Cor 9.24 Corinth was home to a famous set of games (not quite as big as the Olympic games, but quite significant); Paul writes using very familiar imagery when he refers to athletic competitions.
9.25 The word here for "strive" or "fight" is "agonizo-mai" (in English -- agony!) This is used in 1 Tim 6:12 "Fight the good fight."
9.25 The word here for self-control is the verb "eg-krato-mai." krato is from last week (control; govern; power); eg from ego; the mai is just a deponent/reflexive ending. Thus, you might even say that Paul is advocating self-governance here ;-) He also uses this verb in encouraging people who cannot control themselves to marry in chapter 7. The noun form of this verb occurs a few times in the Bible, including Acts 24, when Paul is talking to Felix; Galatians when Paul discusses Christian fruits of the Spirit (5:23) and 2nd Peter, in terms of how we should grow in Christian maturity.
9.25 The word for perishable, "phthartos" (trying saying that one outloud), is also the key word of 1 Cor 15 -- the perishable will put on the inperishable.
9.27 The word here for "beat" is "hypopiaz-oo" which refers to the part of the body underneath the eyes that gets black and blue. In short, the Greek here does not soften what Paul means! This word is also though used in Luke 18:5 in reference to the unjust judge and the widow who "wears" him out.
9.25 The word here for "strive" or "fight" is "agonizo-mai" (in English -- agony!) This is used in 1 Tim 6:12 "Fight the good fight."
9.25 The word here for self-control is the verb "eg-krato-mai." krato is from last week (control; govern; power); eg from ego; the mai is just a deponent/reflexive ending. Thus, you might even say that Paul is advocating self-governance here ;-) He also uses this verb in encouraging people who cannot control themselves to marry in chapter 7. The noun form of this verb occurs a few times in the Bible, including Acts 24, when Paul is talking to Felix; Galatians when Paul discusses Christian fruits of the Spirit (5:23) and 2nd Peter, in terms of how we should grow in Christian maturity.
9.25 The word for perishable, "phthartos" (trying saying that one outloud), is also the key word of 1 Cor 15 -- the perishable will put on the inperishable.
9.27 The word here for "beat" is "hypopiaz-oo" which refers to the part of the body underneath the eyes that gets black and blue. In short, the Greek here does not soften what Paul means! This word is also though used in Luke 18:5 in reference to the unjust judge and the widow who "wears" him out.
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