3:1 The word for give (didoo-mi) as in "love the Father has given us" is in the perfect, suggesting an act in the past (Jesus) that still has a present effect (being called the children of God)
Also interesting is that the hina clause that governs the phrase "called children of God" is not connected with the phrase "and we are" The Greek reveals this is from a different thought (as indicated by the verb "we are" being in the indicative and not subjunctive mood as "called" is). Does this mean that we are children of God regardless of the love on the cross but that in the cross we may be called children of the father??
3.2 The word "kathoos" (just as) appears in this section three times -- just as he is; just as he is pure; just as he is righteous. Although the overall logic may seem to imply "works-righteousness" in this passage, it is helpful to keep in mind that the ground for all of this is Christ and his status. Indeed, the transformation comes when we see Christ, which cannot happen until he appears. I am not saying that this passage fits into Lutheran mechanics nicely, but that still, the primary actor here is God.
3.3 Moreover, the tenses about what we will be in 3.2 are in the future; and now in 3.3 we come to the idea of hope, expressing the thought that God is not done working on us! Indeed, even the verb tense for purify is a present tense -- that hagniz-oo (to purify) is an on-going reality, not a one-time event. So, over and against a simple message of "Christians are fully realized saints and not sinners in any way," this passage points toward the work still to be done.
3.6 A key word in Johannine thinking is "men-oo" which means to abide (abide in me as I abide in the father...") This is the verb here.
Tuesday, April 21, 2009
Tuesday, April 14, 2009
1 John 1:1-2:2
1.1 The verb 'to hear' (akou-oo) and 'to understand/see' (ora-oo) are both in the perfect, while 'to see' (theao-mai) and 'to touch' (psehlapha-oo) are in the aorist. Again, an aorist tense suggests a one time event; a perfect tense has the connotation of a past action that creates an on-going and present status. John (or the writer from the Johannine community), by using these tenses, suggests that although the original congregation can no longer touch or see Jesus because of his ascension, but the reality of hearing and understanding the word of God remains. This perhaps is not simply true of the original congregation, but us as well. We leave Sunday having seen and even touched Jesus in the bread and wine, but as we head out, we still are in the state of hearing and understanding.
1.2 In both 1.1 and 1.2, the verb 'eimi' (to be) is used in the imperfect tense. In Greek, there really is no aorist tense of 'eimi,' the 'to be' verb. (which if you stop and think, makes a lot of sense). In both cases, the verb is translated with the English aorist form of the to be verb: "was." What is probably a more helpful translation is not the static "was" but an imperfect "was being" or "was and continues to be" or "has been" In short, the English "was" makes it sound like the event of the Word being with the Father or the Word being from the beginning is over; the imperfect tense in the Greek suggests that that the Word continues to be with the Father and continues to be from the beginning.
1.3-1.4 The only verbs so far in the present tense are 'apangell-oo' (to proclaim),
'martyre-oo' (to witness) and 'ech-oo' (have + fellowship), and 'graph-oo' (to write), all of our actions. The only God verb so far is "appear" (phanero-oo); always in the aorist.
1.5 The word for "message" here is 'angelia' related to the word for angel.
1.6 This sentence ends with the phrase, literally, "are not doing the truth." Translators have fun trying to put that in idiomatic English.
1.7 The verb for cleanse 'kathariz-oo' is in itself a neat word -- tell your people their sins have been catharized! Also worth noting is that it is in the present tense.
1.9 The word here for confess is 'homologe-oo,' which means literally, "to speak in one voice," suggesting that even in the early church, public confession was the norm.
2.1 and 2.2 These do not belong in this section! The crazy word here is 'hilasmos' or 'propitation' or 'atonement." This word is related to a number of other words having to do with atonement. This word is not that common (2x NT; 7x NT). What is helpful to keep in mind is that the book of John has no mention of God's wrath. The most obvious, connection, it seems to me, with this word, is with a numbers 5 'hilasmos' which is a sacrifice made to repay someone the wrongs they have done to you. The particular word, then, may have more to do with restitution than with some sort or anger-management. Perhaps the idea of an angry God needing to be fed blood will never disappear, but I think the idea in John 1 and the particular use of this word emphasizes the forward nature of the sacrifice rather than the backward nature -- the sacrifice was not simply to please God for past sins, but to set us straight for future relationship.
1.2 In both 1.1 and 1.2, the verb 'eimi' (to be) is used in the imperfect tense. In Greek, there really is no aorist tense of 'eimi,' the 'to be' verb. (which if you stop and think, makes a lot of sense). In both cases, the verb is translated with the English aorist form of the to be verb: "was." What is probably a more helpful translation is not the static "was" but an imperfect "was being" or "was and continues to be" or "has been" In short, the English "was" makes it sound like the event of the Word being with the Father or the Word being from the beginning is over; the imperfect tense in the Greek suggests that that the Word continues to be with the Father and continues to be from the beginning.
1.3-1.4 The only verbs so far in the present tense are 'apangell-oo' (to proclaim),
'martyre-oo' (to witness) and 'ech-oo' (have + fellowship), and 'graph-oo' (to write), all of our actions. The only God verb so far is "appear" (phanero-oo); always in the aorist.
1.5 The word for "message" here is 'angelia' related to the word for angel.
1.6 This sentence ends with the phrase, literally, "are not doing the truth." Translators have fun trying to put that in idiomatic English.
1.7 The verb for cleanse 'kathariz-oo' is in itself a neat word -- tell your people their sins have been catharized! Also worth noting is that it is in the present tense.
1.9 The word here for confess is 'homologe-oo,' which means literally, "to speak in one voice," suggesting that even in the early church, public confession was the norm.
2.1 and 2.2 These do not belong in this section! The crazy word here is 'hilasmos' or 'propitation' or 'atonement." This word is related to a number of other words having to do with atonement. This word is not that common (2x NT; 7x NT). What is helpful to keep in mind is that the book of John has no mention of God's wrath. The most obvious, connection, it seems to me, with this word, is with a numbers 5 'hilasmos' which is a sacrifice made to repay someone the wrongs they have done to you. The particular word, then, may have more to do with restitution than with some sort or anger-management. Perhaps the idea of an angry God needing to be fed blood will never disappear, but I think the idea in John 1 and the particular use of this word emphasizes the forward nature of the sacrifice rather than the backward nature -- the sacrifice was not simply to please God for past sins, but to set us straight for future relationship.
Tuesday, April 7, 2009
1 Corinithans 15:1-11
15.1 The word for Gospel/Good News is euangelion, coming from eu for Good and angelion, the word for message (like Angel=messenger). Interestingly, Paul uses this as a verb as in "the good news which I good newsed you with." We could write in English, "The Gospel that I evangelized you with," but in Greek they are the same root word
15.2 Save (sooz-oo) is a present passive here -- salvation is an on-going and passive activity for Paul.
Also, in this sentence, the word for "if" is "ei," which can be translated since when the verb it is connected with is in the indicative and not subjunctive mood. This, this sentence could read, you are being saved, since you hold to a word which I proclaimed to you. Unless of course, you believed in vain.
Also, the word "the" is not used with "word (logos), but rather "tini" is, which means, "a" or "certain" or "some."
15.3 This is not a Greek note, but a more theological one. Paul's primary category of thinking is not simply sin...but here it is, the big deal is dying on behalf of our sins. Fascinating.
15.8 The word for "untimely birth" (ektrooma) means stillborn or even aborted.
15.2 Save (sooz-oo) is a present passive here -- salvation is an on-going and passive activity for Paul.
Also, in this sentence, the word for "if" is "ei," which can be translated since when the verb it is connected with is in the indicative and not subjunctive mood. This, this sentence could read, you are being saved, since you hold to a word which I proclaimed to you. Unless of course, you believed in vain.
Also, the word "the" is not used with "word (logos), but rather "tini" is, which means, "a" or "certain" or "some."
15.3 This is not a Greek note, but a more theological one. Paul's primary category of thinking is not simply sin...but here it is, the big deal is dying on behalf of our sins. Fascinating.
15.8 The word for "untimely birth" (ektrooma) means stillborn or even aborted.
Tuesday, March 31, 2009
Hebrews 5:5-10
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.
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 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.
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