An Exegetical Analysis of 2 Corinthians 4:15: Addressing Syntactic Ambiguities and Translational Implications The apostle Paul’s second epistle to the Corinthians contains numerous syntactical challenges for the interpreter. Among these, 2 Corinthians 4:15 presents a particularly intricate exegetical problem, primarily residing within its ἵνα clause. The ambiguity stems from the potential transitivity or intransitivity of…
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An Exegetical Examination of the Repetitive Use of διά in 2 Corinthians 1:20 This exegetical study of An Exegetical Examination of the Repetitive Use of διά in 2 Corinthians 1:20 is based on a b-greek discussion from Wed Jul 14 09:15:03 EDT 1999. The initial inquiry arose from an observation concerning the repeated use of…
An Exegetical Study of 2 Corinthians 6:10: The Semantic Nuance of ἔχοντες and κατέχοντες This exegetical study of 2 Corinthians 6:10 is based on a b-greek discussion from Thu Sep 2 12:58:53 EDT 1999. The initial inquiry sought to understand the distinction Paul intended between the terms ἔχοντες (having) and κατέχοντες (possessing) within the paradoxical…
An Exegetical Analysis of 2 Corinthians 6:11-13: Addressing Textual and Lexical Interpretations This exegetical study of An Exegetical Analysis of 2 Corinthians 6:11-13 is based on a b-greek discussion from April 6, 2000. The initial communication critically evaluates an unconventional interpretation of 2 Corinthians 6:11-13, highlighting several areas of concern. Specifically, the critique questions the…
An Exegetical Analysis of 2 Corinthians 6:1: The Semantic Range and Syntactic Function of **παρακαλέω** This exegetical study of 2 Corinthians 6:1 is based on a b-greek discussion from January 5, 2003. The initial query noted that the verb **παρακαλέω** and its cognate noun **παράκλησις** occur frequently in 2 Corinthians 1-7, often conveying the sense…
An Exegetical Examination of Divine Anointing, Sealing, and the Spirit as Guarantee in 2 Corinthians 1:21-22 This exegetical study of Anointing and Sealing in 2 Corinthians 1:21-22 is based on a b-greek discussion from May 23, 1999. The initial inquiry concerned the contemporary practice of anointing in Christian churches, particularly noting the Eastern Orthodox tradition,…
The Nature of Paul’s ‘Thorn in the Flesh’ in 2 Corinthians 12:7 This exegetical study of The Nature of Paul’s ‘Thorn in the Flesh’ in 2 Corinthians 12:7 is based on a b-greek discussion from May 23, 2004. The initial inquiry raised the question of the common English translation of ἄγγελος (angelos) in 2 Corinthians…
“`html An Exegetical Study of The Third Heaven in 2 Corinthians 12:2 An Exegetical Study of The Third Heaven in 2 Corinthians 12:2 This exegetical study of The Third Heaven is based on a b-greek discussion from June 12, 1998. The discussion commences with an exploration of 2 Corinthians 12:2, where the apostle Paul describes…
2 Corinthians 10:1-6 wrote:
Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πρᾳότητος καὶ ἐπιεικείας τοῦ χριστοῦ, ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς· 2 δέομαι δέ, τὸ μὴ παρὼν θαρρῆσαι τῇ πεποιθήσει ᾗ λογίζομαι τολμῆσαι ἐπί τινας τοὺς λογιζομένους ἡμᾶς ὡς κατὰ σάρκα περιπατοῦντας. 3 Ἐν σαρκὶ γὰρ περιπατοῦντες, οὐ κατὰ σάρκα στρατευόμεθα — 4 τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικά , ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων — 5 λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ, 6 καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή.
I have two questions:
First.
The phrase:
2 Corinthians 10:1 wrote:
ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς·
consists of a relative + an adjective + a participle (all in the nominative) + the verb. I can’t think of another example in the New Testament that follows that pattern.
Are there other instances of this pattern in a relative clause?
Is this pattern a way of expressing emphasis?
Second.
Is the δέομαι δέ part of the relative clause?
Can relative clauses be structured by using a δέ?
Can the relative ᾗ be a nested relative clause inside the ὃς relative clause?
Statistics: Posted by Stephen Hughes — October 15th, 2016, 1:42 am
Lee Moses wrote:Stephen Hughes wrote:It would seem – correct me if I’ve skipped one – that this supplied “you ” of verse 20 is the only exclusive “we” in a chapter of inclusive “we”‘s.If you mean inclusive of the addressees, I do not believe this is correct. Vv. 11-13 make clear that “we” includes Paul, but not the Corinthians:
11 Εἰδότες οὖν τὸν φόβον τοῦ κυρίου ἀνθρώπους πείθομεν, θεῷ δὲ πεφανερώμεθα· ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι.
12 οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ μὴ ἐν καρδίᾳ.
13 εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν.In this chapter, he is discussing all that he has done and continues to do, as he tells the Corinthians, ὑμῖν.
Yes, you seem to be right about those verses. Thank you for your correction and giving me a chance to look at this question again more closely.
The majority of NTG 1st person plural pronouns are inclusive of somebody at least. [The pronoun can refer on a scale from incuding all of humanity to including just the speaker concerned.] It seems that in this chapter there are 3 plausible inclusivities. There are:
2 Corinthians 5:10 wrote:
Τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ
“For we must all present ourselves before the judgement of Christ”
This verse seems to be inclusive referring to all peopl e – something for our common humanity.
2 Corinthians 5:5 (RP) wrote:
Ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ καὶ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος.
This verse seems to refer to all christians.
Εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν.
“For if are beside ourselves, it is for you. If we are soberminded- it is for you.”
Here the inclusivity is for Paul and his fellow ministers, who are the “we” and the Corinthians are the “you”.
The vere we are looking at, verse 20, could possibly be any one of those scale of inclusivities. Which one of them is most plausible is ultimately that is a matter of discussion and interpretation.
Statistics: Posted by Stephen Hughes — February 4th, 2014, 6:57 am
I have decided to lock this thread so that it doesn’t serve as bait.
Specific questions about the use of Greek words and phrases, the wording of Greek manuscripts, and other topics within the purview of B-Greek are welcome in separate threads. These threads should not debate individual groups or translations.
Statistics: Posted by Jonathan Robie — January 7th, 2014, 4:49 pm
An Exegetical Examination of the Conditional Clause in 2 Corinthians 13:5 body { font-family: sans-serif; line-height: 1.6; } h2, h3 { color: #2c3e50; } blockquote { background: #f9f9f9; border-left: 10px solid #ccc; margin: 1.5em 10px; padding: 0.5em 10px; font-style: italic; } ul { list-style-type: disc; margin-left: 20px; } ol { margin-left: 20px; } b.greek-text {…
An Exegetical Study of 1 Corinthians 12:2 This exegetical study of An Exegetical Study of 1 Corinthians 12:2 is based on a b-greek discussion from September 2, 1998. The initial inquiry focused on the syntactic feasibility of interpreting the prepositional phrase “πρὸς τὰ εἴδωλα τὰ ἄφωνα” as an adverbial modifier of “ἤγεσθε” within the subordinate…
