κηρύσσω = announce, make known (by a herald), proclaim aloud, speak of, mention publicly under BAGD 431a.

Transcription

1 1 2 Corinthians 4:5-12 (4:5) κηρύσσω = announce, make known (by a herald), proclaim aloud, speak of, mention publicly under BAGD 431a. δοῦλος, ου, ὁ = slave, (in contrast to the master), (in contrast to the son), (in contrast to a Christian brother) under BAGD 205b. [δια] Ἰησουν 1 Grammatical note = Verbs: Introduction. Person and Number. Greek verb endings communicate information regarding the subject of the verb. That is, they communicate the person and number of the one performing the action or the one who is receiving the action. By person we are referring to the first person, second person, or third person. By number we are referring to whether there is only one person related to the action of the verb or more than one person. Geek verbs contain more information that English verbs, although there is still some overlap. This overlap can be seen in the fact that English verbs occasionally communicate number With Greek, however, each person and number requires a different verb ending (with some exceptions, of course). Occasionally, the use of person will function more literarily than grammatically. For example, the first person singular can be employed as a third person generic reference ( someone ) A more common literary use of person relates to the first person plural we. Indeed, there are at least three different functions of we in the NT: (1) the editorial we, (2) the exclusive we, and (3) the inclusive we. The editorial we has the function of I and is similar to many books written in English that use we when there is only one author. This use of the first person plural (sometimes called the epistolary plural ) is often employed in letters or epistles when it seems clear that the author is really only referring to himself. For example, in Rom 1:5 Paul writes, We have received grace and apostleship through Him to bring about the obedience of faith among the nations. For more examples of the editorial we, see 2 Cor 4:5. See KMP, and n6. 1 {C} Ἰησουν A* vid B D gr G gr H K P Ψ Theodoret John-Damascus. Ἰησου P 46 *א A e C Epiphanius Augustine. Χριστου Χριστου א a it gig, t cop boms. Ἰησου Χριστου 086 vid cop boms. Ἰησου Χριστον (it ar ).

2 2 I am inclined to risk disagreeing slightly with Koestenberger et alteri on this point. I do not deny there is such a thing as editorial we. However why do Koestenberger et al not explore the possibility that NT authors (such as Paul) really does have a we in mind? Perhaps Paul was the sole author. However he also writes on behalf of a we who worked together to proclaim the gospel throughout the East Mediterranean. (4:6) εἰπών aorist active participle λέγω. σκότος, ους, τό = darkness, gloom under BAGD 757b. φῶς, φωτός, τό = light, (literal), (by metonymy), (that which is illumined by light), (the figurative meaning), (bearers or bringers of this kind of light) under BAGD 871b. λάμψει future active λάμπω = shine, flash, shine out, shine forth, gleam, (used figuratively) under BAGD 466a. ἔλαμψεν aorist active λάμπω. καρδία, ας, ἡ = heart (as the sea of physical, spiritual and mental life), (in the allinclusive sense), (of the faculty of thought, of the thoughts themselves, of understanding, as the organ of natural and spiritual enlightenment, (of the will and its decisions), (of moral decisions, the moral life), (of the emotions, wishes, desires) under BAGD 403a. φωτισμος, ου, ὁ = illumination, enlightenment, light, bringing to light, revealing under BAGD 873b. γνῶσις, εως, ἡ = knowledge (as an attribute of God), (specifically, of Christian) knowledge, (of the heretical) Gnosis under BAGD 163b. δόξα, ης, ἡ = brightness, splendor, radiance, (the state of being in the next life is thus described as participation in the radiance or glory) under BAGD 203b. πρόσωπον, ου, τό = face, countenance, (figurative, in all kinds of more or less symbolic expressions which, in large part, represent OT usage, and in which the face is often to be taken as the seat of the faculty of seeing), (governed by

3 3 prepositions, in usages where in many cases can no longer be translated), external things, appearance (opposite καρδια), person under BAGD 720b. (4:7) θησαυρόν, οῦ, ὁ = the place where something is kept, (literal) treasure box (or) chest, storehouse, storeroom, (figurative) (of the heart as the treasury for heavenly possessions) that which is stored up, treasure, (of the gospel and its glory) under BAGD 361b. ὀστράκινος, η, ον = made of earth (or) clay (used with σκευος), earthen(ware) vessels under BAGD 587b. Rare. σκεῦος, ου, τό = (literal) (general) thing, object (used for any purpose at all), vessel, jar, dish, and so on, (figurative) (for Christ Paul is a σκευος ἐκλογης) a chosen instrument under BAGD 754a. ὑπερβολή, ῆς, ἡ = excess, extraordinary quality (or) character (with genitive of the thing) under BAGD 840a. δύναμις, εως, ἡ = power, might, strength, force, ability, capability under BAGD 207a. ᾖ - present active subjunctive εἰμί. Grammatical note = Genitive Case. Source. The genitive of source indicates the origin of the head noun (note the translation from rather than of ). Brooks and Winbery note there will be times where a distinction between the genitive of source and the subjective genitive will be hard to make, since what a person produces (subjective genitive) has its origin in that person (genitive of source). The way to distinguish between the two is by keeping in mind that the subjective genitive is normally used with nouns conveying action. For examples, the reference to the Father s promise in Acts 1:4 may at first appear to be a genitive of source, since the promise comes from the Father. But ἐπαγγελιαν is a noun of action, so this is probably an instance of a subjective genitive. See KMP, 93. (4:8)

4 4 θλιβόμενοι present passive participle θλίβω = press upon, crowd someone, press together, compress, make narrow (passive) be jammed full, become restricted, narrow, oppress, afflict someone under BAGD 362a. στενοχωρούμενοι present passive participle στρενοχωρέω = (transitive) crowd, cramp, confine, restrict (passive) be confined, restricted under BAGD 766b. ἀπορούμενοι present middle participle ἀπορέω = be at a loss, in doubt, uncertain under BAGD 97b. ἐξαπορούμενοι present middle participle ἐξαπορέω = (in our literature only passive deponent) be in great difficulty, doubt, embarrassment (with genitive of that in respect to which this occurs) under BAGD 273a. Grammatical note = Participles. Imperatival. Sometimes the participle functions independently as an imperative. This is grammatically different from attendant circumstance where a participle is used as an imperative if the main verb is also an imperative. In this case, the participle is not dependent on a main verb but functions as the main verb. One view is that the imperatival participle is used in order to communicate a softer, gentler appeal than the imperative mood. This view, however, has recently been challenged by Travis Williams who maintains that the function is used to engage the volition of the recipients in order to direct them toward a particular action and thus, the participle use is essentially equivalent to the finite imperative. He concludes, Most who have dealt with the issue have assumed that an author s employment of a form other than the finite verb brings with it a weakened force, or that in some sense he/she is holding back his/her authority. An examination of the evidence that this is not the case, however. Most of the NT occurrences are found in Romans 12 and 1 Peter. The participle can also function independently as an indicative but we will not treat this category separately. An example of a participle used as indicative is found in For more examples, see 2 Corinthians 4:8 (θλιβομενοι, στενοχωρουμενοι, ἀπορουμενοι, ἐξαπορουμενοι). See KMP, and n50. (4:9) διωκόμενοι present passive participle διώκω = hasten, run, press on, persecute someone, drive away, drive out, run after, pursue, (figurative) pursue, strive for, seek after, aspire to (something) under BAGD 201a.

5 5 ἐγκαταλειπόμενοι present passive participle ἐγκαταλείπω = leave behind, forsake, abandon, desert, leave under BAGD 215b. καταβαλλόμενοι present passive participle καταβάλλω = (active and passive) throw down, strike down (middle) found, lay (a foundation) under BAGD 408b. ἀπολλύμενοι present middle/passive participle ἀπόλλυμι = ruin, destroy, lose under BAGD 95a. Hunh. So lose or even destroy one s life? Almost certainly lose. Similar to אבד in Hebrew which means become lost often with the sense of die, be destroyed. (4:10) νέκρωσις, εως, ἡ = death, putting to death, deadness, mortification under BAGD 535b. περιφέροντες present active participle περιφέρω = carry about, carry here and there, (figurative) under BAGD 653a. ζωή, ῆς, ἡ = life, (of life in the physical sense), means of sustenance, livelihood, (of the supernatural life belonging to God and Christ, which the believers will receive in the future, but which they also enjoy here and now) under BAGD 340b. φανερωθῇ - aorist passive subjunctive φανερόω = reveal, make known, show (passive) become visible (or) known, be revealed under BAGD 852b-. (4:11) ἀεί = (adverb) always, from the beginning, (of a frequently recurring action or situation) continually, constantly under BAGD 19b. ζῶντες present active participle ζάω = live (of physical life in contrast to death), (of dead persons who return to life) become alive again, (of sick persons, if their illness terminates not in death but in recovery) be well, recover under BAGD 336a. θάνατος, ου, ὁ = death, (literal) (of natural death), (of death as a penalty), (of the death of Christ), (of natural death as divine punishment), (of the danger of death),

6 6 (can through the context come to mean a particular manner of death) fatal illness, pestilence, (death is thought of as a person), (eternal death) under BAGD 350b. παραδιδόμεθα present passive παραδίδωμι = hand over, give (over), deliver, entrust, turn over, give up (a person), (of oral or written tradition) hand down, pass on, transmit, relate, teach under BAGD 614a. φανερωθῇ - aorist passive subjunctive φανερόω. θνητός, ή, όν = mortal under BAGD 362b. (4:12) ἐνεργεῖται present middle ἐνεργέω = (intransitive) work, be at work, operate, be effective, (middle, in our literature always with impersonal subject) (transitive) work, produce, effect (with accusative of the thing) under BAGD 265a. This has always struck me as an odd statement. I am sure Paul had a good reason for making it and interpreters have done an excellent job of explaining it. However I am left wondering what do you mean death is at work in us and life is working in you? Because in the very last verse he explained that we carry death in order to manifest life. Why does he distinguish himself (us) and the audience (you)?