Hebrews 13:23 Dmitriy Reznik dpreznik at usa.net
Sun Oct 31 08:39:16 εστ 1999
τελλο Hebrews 13:23 Dear friends,ι wonder why in Hebrews 13:23 μεθ hOU εαν ταξιον ερχται οψομαι hUMAS (with whom, if he may come more shortly, ι will see you)the verb ερξομαι is used in present and not in aorist.Tnank you.Dmitriy Reznik
TELLOHebrews 13:23
Hebrews 13:23 Carl ω. Conrad cwconrad at artsci.wustl.edu
Sun Oct 31 11:28:41 εστ 1999
Hebrews 13:23 trinity vocabulary At 8:39 αμ -0600 10/31/99, Dmitriy Reznik wrote:>Dear friends,> >ι wonder why in Hebrews 13:23 μεθ hOU εαν ταξιον ερχται οψομαι hUMAS>(with whom, if he may come more shortly, ι will see you)the verb ερξομαι is>used in present and not in aorist.In my opinion this is a fair instance of what Dale Wheeler was arguing acouple weeks ago: that the present tense may be a “default” tense when oneis not concerned to sharpen the focus more definitely on the kind of actionenvisioned by the “tense” chosen.You should note, of course, that ερχται must in any case refer to thefuture and is coordinated in time with the ουομαι of the result clause inthis instance–it’s what ι learned originally to call a “future more vividcondition” but what half a dozen ντ Greek Grammarians seem to have half adozen names for. Of course what name you call it doesn’t alter itsessential meaning as a conditional statement.In more traditional terms (ι suspect that Dale really ισ more right thanwrong–which is what ι would like to have said of myself, if ι get accusedof being right or wrong), one might argue that ερχται does indicateprocess (“he is on his way”) and that it is used with a rather idiomaticTACION, the comparative adverb of ταξυ, which in this instance might beconveyed as “at a relatively fast clip” (as compared with the ploddingprogress of more conventional travelers). Hence, a “hyper-literal” (i.e.,not-at-all-literal) version might be: “And ι‘ll see you in his company, ifin fact he’s travelling with all deliberate speed.”Carl ω. ConradDepartment of Classics/Washington UniversityOne Brookings Drive/St. Louis, μο, υσα 63130/(314) 935-4018Home: 7222 Colgate Ave./St. Louis, μο 63130/(314) 726-5649cwconrad at artsci.wustl.eduWWW: http://www.artsci.wustl.edu/~cwconrad/
Hebrews 13:23trinity vocabulary
[] Hebrews 1:3; whose “word of power”? Richard ω. Wilson rwwilson147 at swbell.net
Fri Dec 5 01:04:24 εστ 2003
[] William δ. Mounce’s Basics of Biblical Greek [] John 1:24 Hi all,ι have been wondering what the textual considerations might be for determining whether the “word of power” in Hebrews 1:3 is refering to that of God or of the Son.Based on traditional theology we might associate “his” with the subsequent pronouns refering to Christ. However, the greek genitive autou would seem to parallel the references to the reflected glory and representation of God’s nature, hence the “his” refer to that which belongs to God.What do you all think?Thanks, Richard– Richard ω. Wilson, St. Louis, μο
[] William δ. Mounce’s Basics of Biblical Greek[] John 1:24
[] Heb 1,3a Eddie Mishoe edmishoe at yahoo.com
Tue Apr 27 13:51:47 εδτ 2004
[] Heb 2,1 [] Heb 1,3a οσ ων απαυγασμα θσ δοχησ και καραθρ…Two questions:1. What is the difference between οσ ων and οσ εστιν?2. Apparently some take απαυγασμα as a verb, “whoradiates the glory”? What is the justification fortaking a noun as a verb here (or anywhere)?=====Eddie MishoePastor__________________________________Do you Yahoo!?Win a $20,000 Career Makeover at Yahoo! HotJobs http://hotjobs.sweepstakes.yahoo.com/careermakeover
[] Heb 2,1[] Heb 1,3a
[] Heb 1,3a Carl ω. Conrad cwconrad at artsci.wustl.edu
Tue Apr 27 14:25:26 εδτ 2004
[] Heb 1,3a [] ρε: “Jesus Loves Me” in Greek At 10:51 αμ -0700 4/27/04, Eddie Mishoe wrote:>οσ ων απαυγασμα θσ δοχησ και καραθρ…> >Two questions:> >1. What is the difference between οσ ων and οσ εστιν?In this context ων introduces a participial clause that is equivalent to arelative clause, but the verb that hOS is ultimately the subject of isEKAQISEN …; in other words we have a string of participles dependent uponthat relative pronoun hOS: ων … φερων … ποιησαμενοσ …> >2. Apparently some take απαυγασμα as a verb, “who>radiates the glory”? What is the justification for>taking a noun as a verb here (or anywhere)?That strikes me as more an inference; if it were the literal sense ι‘dexpect the form απαυγηθσ or the like–an agent noun. ι would understandthe metaphor underlying απαυγασμα to mean that Jesus is the “ray” emittedby the δοχα understood as “light,” just as ξαρακθρ is the “precisefigure-perfect impression” made in a different medium by anunmistakably-distinctive signet.– Carl ω. ConradDepartment of Classics, Washington University (Emeritus)1989 Grindstaff Road/Burnsville, νξ 28714/(828) 675-4243cwconrad at artsci.wustl.eduWWW: http://www.ioa.com/~cwconrad/
[] Heb 1,3a[] ρε: “Jesus Loves Me” in Greek
[] Re: charakter Heb 1:3 Jeffrey β. Gibson jgibson000 at comcast.net
Wed Mar 9 08:30:04 εστ 2005
[] Re: charakter Heb 1:3 [] Re: charakter Heb 1:3 Raymond Custer wrote:> How could Thayer or anyone else define it other than to seek the context of the uses found in history. Since the uses are limited, and most are outside of Scripture and not even in the same period of time., can we say what this ντ writer meant?φωιω, ι‘ve found nearly 500 instances of it’s use in the Greek literature datable with certainty to the 4th cent βξε up through the 1st cent. ξε, with some 87 of these instances appearing in literature from the 1st century ξε. Seems like **quite** a few instances to go by.Yours,Jeffrey–Jeffrey β. Gibson, δ.Phil. (Oxon.)1500 ω. Pratt Blvd. #1Chicago, ιλ 60626jgibson000 at comcast.net
[] Re: charakter Heb 1:3[] Re: charakter Heb 1:3