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8

In the English language the expression "son of X" usually means an offshoot from X and therefore something which is distinct from X. Therefore "Son of God" may seem to imply a being who is not God. But in Hebrew idiom "A is the son of B" may mean that A shares the same nature as B, or A is a member of the group B. For example: Genesis 5:32 says literally ...


8

Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾿ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ· (NA28) But when the son of man comes in his glory (doxē autou) and all the angels with him, then he will sit on the throne of his glory (doxēs autou). (Susan's wooden rendition) There is no distinction drawn here between two ...


7

In my understanding, the key arguments put forward for the order Mark > Luke > Matthew (i.e., for "Matthean posteriority") are: the literary observation that Matthew appears to collect, collate, and develop traditions found in Luke (e.g., what appears in Matt 5-7 in the "Sermon on the Mount" is found at various points, and in a more "primitive" form at ...


7

Introductory Note "Support" would be too strong a word; rather, there is nothing in this verse that necessarily argues against "eternal conscious torment." However, "with respect to this verse alone," it obviously cannot be a lone "support" for the doctrine, since the verse does not mention eternality at all (nor does it deny such); neither does it make ...


6

In Mt 6:13 the Syriac translation of the Bible (Pšīttā) has bīšā (ܒܝܫܐ), which is masculine gender, determinate state, singular of the adjective “bad, evil”, so the most literal translation would be “the evil one”. The abstract noun “evil, badness” is bīšūṯā (ܒܝܫܘܬܐ), or you can use the feminine determinate singular of the adjective, namely bīštā (ܒܝܫܬܐ) ...


6

It can be somewhat dangerous exegetically to try to force too much meaning into a specific word or phrase from a parable. Parables are meant to be evocative illustrations (not encrypted cyphers), so dissecting them too rigidly is akin to assigning specific meaning to every brush stroke in a Van Gogh painting. The most important thing, when approaching one of ...


6

Let's consider for a moment what the Farrer (Mt used Mk, Lk used Mk and Mt) and Wilke (Lk used Mk, Mt used Mk and Lk) theories suggest that the third evangelist in each case did. (For what it's worth, I would regard Kloppenborg's layered Q as a nuanced form of Wilke: he puts the sayings material in the Lucan order, then adds in some para-Marcan material.) ...


6

Analysis of Sinaiticus (yes, א is the symbol) has led to the conclusion that there are three general periods of additional editing. So the symbols represent information about these periods. Per the NA28 Introductory material on the critical apparatus: א by itself means the only reading present. א* Is a notation for the original reading when a later ...


6

Basic principles One of the basic principles of understanding the text of scripture is to allow the text to explain its self in the original context and setting. Here we have three temptations. We know they are temptations because we are told in v1 that Jesus' purpose in going to the wilderness was to face the tempter (see also Mk 1:12-13 & Luke 4:1-2) ...


6

It's possible that both interpretations are in play and that the word pleion (translated "more") has a double meaning. Nolland (NIGTC) acknowledges: It is commonly taken to mean: 'life and body are greater than that which nurtures them physically; so, since God has given the greater, should we not have confidence that he will give the lesser?'1 So it ...


6

Using a more complete lexicon than Strongs yields more precision. But the entry to study here is "ἕως" ("until") which Liddell-Scott says: A.1. with Indicative, of a fact in past time... with impf. with ἄν in apodosi, of an unaccomplished action... but we're interested in: A.2. ἕως ἄν or κε with Subjunctive (mostly of aorist), of an event at ...


5

Even when words have meanings that span semantic ranges in other languages (such as how both Hebrew and Greek use the same words for wife and woman), context is key to understanding the meaning. In fact, words rarely map one-to-one across languages. This is why mechanical translations don't work for the final copy. Take Jesus' words for example: But I ...


5

The Heart Any understanding of this instruction must take account of the logic of Matthew 5:1-6:6 - which is all about the heart. For example when Jesus speaks about adultery in Matthew 5: 27“You have heard that it was said, ‘You shall not commit adultery.’ 28But I say to you that everyone who looks at a woman with lustful intent has already committed ...


5

Answer: In the Context of the Sermon on the Mount, and the entire Context of Matthew, (especially the end), it is apparent that the text demonstrates that all of Jesus' commandments were to be taught as a part of Discipleship, and to be acted upon. This means we can reasonably infer that Jesus wanted them to act upon everything he ...


5

In the larger context of the Matthew passage you cite (11:1-20), Jesus' focus is on John the Baptizer and John's ministry as Messiah's forerunner (see also Mark 1 and Luke 3). John's commission from God was to prepare the way for the Lord, and in essence John's message was a message (and baptism) of repentance. The common people flocked to John, and John ...


5

The textual variants are ἰδὼν and εἰδώς. According to Tischendorf, ἰδών is the well attested variant. ἰδών is a participle declined in the aorist tense, active voice, nominative case, masculine gender, and singular number. It is derived from the aorist tense verb εἶδον. εἰδώς is a participle declined in the perfect tense, active voice, nominative case, ...


5

Yes, the imperative is an accurate translation.1 The text in question: ἐγερθεὶς ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου. (NA28) “Rise, pick up your bed and go home.” (ESV) The first two words I will label: ἐγερθεὶς: participle (aorist passive) ἆρόν: main verb (2nd person, aorist active imperative) This usage of the participle is ...


5

Partitive or Switched Subject is Nearly Certain as Correct K. Grayston makes an argument for the inclusive view,1 but is challenged by both K. L. McKay's brief reply,2 and P.W. van der Horst's more lengthy reply,3 both upholding a partitive view. Grayston argues the inclusive view largely upon two points. First, the inclusive is the case in the primary ...


5

I will limit my comments to the question is the “inclusive” reading of οἱ δὲ grammatically impossible rather than merely improbable which is the majority view: Stephanie Black objects to Grayston's approach, observing that οἱ δὲ signals discontinuity and would be highly unlikely if there were continuity of subject with the previous sentence. (Stephanie ...


5

It is an argument of "Greater Vs. Lesser" The Body is Greater than the clothing that covers it Life is more than Feasting it's not about that God gave us the Body and the Life, it is that He cares about the small things in our lives. He feeds and clothes the birds NIV Version Matthew 6:26 Look at the birds of the air; they do not sow or reap or ...


5

I don't think so. The passage has been viewed in at least two ways. In both views the purpose of the words of Jesus were still to answer a trick question by the pharisees. Matthew 22:15-22New International Version (NIV) Paying the Imperial Tax to Caesar 15 Then the Pharisees went out and laid plans to trap him in his words. 16 They sent their ...


5

Matthew 24:34 ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα ταῦτα γένηται. (Mat 24:34 BGT) I am not sure "supposition, wish, possibility or uncertainty." really carries the sense of the sources you provided on the link. Rather then showing that ἂν denotes uncertainty of an action they demonstrate that ἂν shows the contingent certainty of an ...


5

I do sympathize with the sentiments expressed in comments here about the complexity of Greek particles. As I started looking into this I realized that there are many pieces of the puzzle that are well beyond my own Greek. However, there is a "rule"1 about whether ἂν is included or not (albeit a controverted and contradicted one), and in broad strokes it ...


5

Summary: The syntax neither confirms nor excludes the possibility that Mary remained a virgin after giving birth. This consideration was foreign to Matthew, and attempting to read his thoughts about the matter into the text is unhelpful.1 It’s easy to find websites and commentaries pointing out, in support of the doctrine of perpetual virginity, that ἕως ...


4

Before reconciling the synoptic account, generally, with John's account, it is first necessary to reconcile the different versions of the synoptic account. In Mark 1:16, Jesus sees Simon and Andrew his brother casting a net into the sea and calls them to follow him, and that he will make them fishers of men. Later, in verses 1:29-30, he visits the house ...


4

The idea of a human or group of humans being God's son is not uncommon in the Hebrew Tanakh ("Old Testament"). For example, in Exo. 4:22 (cp. Hos. 11:1), Yahveh commands Moses to say to Pharoah, Thus said Yahveh, "Israel is My son, even My firstborn." The motif of the nation of Israel being God's child is reiterated in various other books of the ...


4

Your question is: Based on this case, what are the arguments (not opinions!) (pro and con) of translating differently different words in the original, even if they seem to be synonymous? Pro distinction in translation More transparency of the original text: One cannot argue the fact that using a different word in translation for each distinct ...


4

It is correct that the centurion refers to the sick child as παις in Mt 8:6. However, you might note that in the parallel version of the same story in Luke 7:1-10 he is called δουλος. This suggests that at least in this pericope παις means δουλος. In any case, it answers your questions as to why the translators have understood it in this way.


4

Lexicons frequently define παις in three senses: in relation to descent (son, daughter), age (young, e.g. infant, boy, girl), or ‘condition’ (slave, servant). The text of Matthew 8:5-13 does not clarify whether the ill person in the centurion’s household is a son or servant, but since Roman military were not allowed to marry, and the Jewish elders thought ...


4

According to the very comprehensive A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG) the normal meaning of πέτρα (petra) is "bedrock or massive rock formations". So, most often the writer/speaking will have something like an exposed rock formation in mind, not an individual stone. Matthew 16:18 is classified under ...



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