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ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; He who preaches to not steal, do you steal? ὁ λέγων μὴ μοιχεύειν μοιχεύεις; He who says to not commit adultery, do you commit adultery? ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; He who abhors idols, do you [X]? As you mentioned, there is a clear opposition between the former clause and the latter clause ...


3

This seems to be one where the translations, lexicons, and commentaries are in broad agreement: it's meant temporally. The syntax of the verse εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ. so that we who were the first to hope in Christ might be to the praise of his glory. (ESV) In this rendering, τοὺς προηλπικότας ...


2

It's worth reading Gesenius's interpretation of מֶשֶׁק here. He identifies מֶשֶׁק (mesheq) with מֶשֶׁךְ (meshek - defined here) in its meaning of "possession." He views the unusual form of מֶשֶׁק, with a koph instead of a caph for the last letter, as a pun ("paronomasia") to go with with דַּמֶּשֶׂק (Dammeseq), "Damascus." Gesenius rejects the interpretation ...


1

I have a feeling that regardless of how one translates the parable, there is truth in each translation. Is, perhaps, one translation closer to the truth which Luke and Jesus intended to communicate? Probably. To me, the important thing is that a translation (and later, an interpretation) fits the context (and all that that entails!). The Importance of ...


1

Who is ἀναίδεια attributed to? Luke 11:8 λέγω ὑμῖν, εἰ καὶ οὐ δώσει αὐτῷ ἀναστὰς διὰ τὸ εἶναι φίλον αὐτοῦ, διά γε τὴν ἀναίδειαν αὐτοῦ ἐγερθεὶς δώσει αὐτῷ ὅσων χρῄζει. Grammatically it is possible to read the second "αὐτοῦ" (his) as referring to either the slumbering man or his nocturnal supplicant. Neither reading will materially change the teaching of the ...



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