λαλούντων - present active participle λαλέω = speak, sound give forth sounds or tones under BAGD 463a.

Transcription

1 1 Luke 24:36-48 (24:36) λαλούντων - present active participle λαλέω = speak, sound give forth sounds or tones under BAGD 463a. ἔστη aorist active ἵστημι = set, place, bring, allow to come, put forward, propose (for a certain purpose), (intransitive) stand still, stop, come up, stand, appear under BAGD 382a. μέσος, η, ον = middle, in the middle under BAGD 507a. εἰρήνη, ης, ἡ = peace, harmony (with ὀνομια) under BAGD 227a. (24:37) πτοηθέντες aorist passive participle πτοέω = terrify, frighten (passive) be terrified, be alarmed, frightened, startled under BAGD 727b. Rare. ἔμφοβος, ον = afraid, startled, terrified under BAGD 257b. Rare. ἐδόκουν imperfect active δοκέω = (transitive) think, believe, suppose, consider (of subjective opinion) under BAGD 201b. θεωρεῖν present active infinitive θεωράω = be a spectator, look at, observe, perceive, see (with physical eyes) under BAGD 360a. (24:38) τεταραγμένοι perfect passive participle ταράσσω = shake together, stir up (of water), disturb, unsettle, throw into confusion under BAGD 805a. διολογισμός, οῦ, ὁ = thought, opinion, reasoning, design, doubt, dispute, argument under BAGD 186a. ἀναβαίνω = go up, ascend under BAGD 50a. (24:39)

2 2 πούς, πόδος, ὁ = foot under BAGD 696b. ψηλαφήσατέ - aorist imperative ψηλαφάω = feel (about for), touch, handle, grope after someone (or) something under BAGD 892b. ὁστέον, ου = bone under BAGD 586b. ἐμὲ θεωρεῖτε ἔχοντα Interesting construction. Literally me you see having (present participle accusative). Grammatical note = Infinitive: substantival (indirect discourse). This is the use of the infinitive (or infinitive phrase) after a verb of perception or communication. (Technically, indirect discourse is a subcategory of direct object.) The controlling verb introduces the indirect discourse, of which the infinitive is the main verb. When an infinitive stands as the object of a verb of mental perception or communication and expresses the content or the substance of the thought or of the communication it is classifies as being in indirect discourse. This usage is quite common in the NT The verbs of perception/communication that can introduce an indirect discourse infinitive are numerous. The list includes verbs of knowing, thinking, believing, speaking, asking, urging, and commanding. See Wallace, (24:40) ἔδειξεν aorist active δείκνυμι. (24:41) ἀπιστούντων present active participle ἀπιστέω = disbelieve, refuse to believe, be unfaithful under BAGD 85a-. χαρά, ᾶς, ἡ = joy under BAGD 875b. θαυμαζόντων present active participle θαυμάζω = (intransitive) wonder, marvel, be astounded (the context determines whether in a good or bad sense) under BAGD 352a. βρώσιμος, ον = eatable under BAGD 148a. Hapax in New Testament? ἐνθάδε = here, to this place, in this place under BAGD 266a.

3 3 (24:42) ἐπέδωκαν aorist active ἐπιδίδωμι = :give hand over, deliver something to someone, give up (or) over, surrender under BAGD 292a. ἰχθύς = fish under BAGD 384a. ὀπτός, ή, όν = roasted, baked, broiled under BAGD 576b. Hapax? (24:43) ἔφαγεν aorist active ἐσθίω. Another example of a verb in Greek in which different stems are used for different tenses. (24:44) ἐλάλησα aorist active λαλέω = speak, sound give forth sounds or tones under BAGD 463a. πληρωθῆναι aorist passive infinitive πληρόω = make full, fill (full), fulfill (by deeds, a prophecy, an obligation, a promise, a law, a request, a purpose, a desire, a hope, a duty, a fate, a destiny, and so on) (almost always in the passive) (of the fulfillment of divine predictions or promises) be fulfilled under BAGD 670b-. γεγραμμένα perfect passive participle γράφω. ψαλμός, οῦ, ὁ = song of praise, psalm (in accordance with OT usage) under BAGD 891a. ἐν τῷ νόμῳ Μωϋσέως καὶ τοῖς προφήταις καὶ ψαλμοῖς This is genuinely interesting. In what form did the Old Testament exist at the time of Jesus? Torah = Moses? Sure. Prophets = historical and prophetic works? Yes. Psalms = the writings and wisdom literature? References to the Hebrew Scriptures do not always mention ψαλμοι. This might be one of the few complete summaries of the Hebrew canon. Grammatical note = Article: with multiple substantives. The Article with Multiple Substantives Connected by και (Granville Sharp Rule and Related Constructions). In Greek, when two nouns are connected by και and the article

4 4 precedes only the first noun, there is a close connection between the two. That connection always indicates at least some sort of unity. At a higher level, it may connote equality. At the highest level it may indicate identity. When the construction meets three specific demands, then the two nouns always refer to the same person. When the construction does not meet these requirements, the nouns may or may not refer to the same person(s)/object(s). (Rw Apparently Granville Sharp also wrote some volumes dealing with the Old Testament, textual criticism, and Hebrew syntax. Interesting.) Statement of the Rule. Sharp pennes six rules on the use of the article, but the first is what has become known as Sharp s rule because of its important for texts dealing with the deity of Christ. When the copulative kai connects two nouns of the same case, [viz. nouns (either substantive or adjective, or participles) of personal description, respecting office, dignity, or connexion, and attributes, properties, or qualities, good or ill], if the article ho, or any of its cases, precedes the first of the said nouns or participles, and is not repeated before the second noun or participle, the latter always related to the same person that is expressed or describes by the first noun or participle: i.e., it denotes a farther description of the first-named person In other words, in the RSKS construction, the second noun refers to the same person mentioned with the first noun when: (1) neither is impersonal; (2) neither is plural; (3) neither is a proper name. Plural Personal Constructions. Unambiguous Examples. Distinct Entities, though United. (Luke 24:44) (Rw This whole section of Wallace is rather long and complicated. It is an example of how a revised edition could be helpful is using section numbers and such.) See Wallace, (24:45) διήνοιξεν aorist active διανοίγω = open, explain, interpret under BAGD 187a. νοῦς, νοόν, νοῗ, νοῦν, ὁ = the understanding, the mind (as the faculty of thinking), the mind, intellect (as the side of life contrasted with physical existence), (as possessed by every person) under BAGD 544b. συνιέναι present active infinitive συνιήμι = understand, comprehend, gain (an) insight into something under BAGD 790a.

5 5 Grammatical note = Infinitive: adverbial (purpose). Result (so that, so as to, with the result that). The infinitive of result indicates the outcome produced by the controlling verb. In this respect it is similar to the infinitive of purpose, but the former puts an emphasis on intention (which may or may not culminate in the desired result) while the latter places the emphasis on effect (which may or may not have been intended). This usage is relatively common. The result infinitive may be used to indicate either actual or natural result. Actual result is indicated in the context as having occurred; natural result is what is assumed to take place at a time subsequent to that indicated in the context. A number of instances (especially where natural result is potentially in view) are difficult to distinguish from purpose infinitives, leaving room for exegetical discussion [such as Luke 24:45]. As a general guideline, however, if in doubt, label a given infinitive as purpose (it occurs about three times as often as result). See Wallace, 592 and n8. (24:46) γέγραπται perfect passive γράφω. παθεῖν aorist active infinitive πάσχω = experience, be treated under BAGD 633b. ἀναστῆναι aorist active infinitive ἀνίστημι = raise, erect, raise up under BAGD 70a. Grammatical note = Dative of Time (when). The noun in the dative indicates the time when the action of the main verb is accomplished. The dative routinely denotes point of time, answering the question, When? In the eight-case system, this would be the locative of time. Though common enough, this usage is being increasingly replaced in Koine Greek with ἐν + the dative The root idea of the local dative is position. Thus, the dative of time expresses a point in time. (Just remember that the local dative is a case in point.) Every occurrence of the third day with reference to Jesus resurrection in the Gospels is put in the dative without an accompanying preposition. See Wallace, 156. Grammatical note = Prepositions: general considerations. Influence of Koine Greek. Besides the tendency toward explicitness (in which prepositions are used increasingly in Koine rather than naked cases), there is also a tendency toward laxity in meaning. That is, many prepositions in Hellenistic Greek have overlapping semantic domains. One caveat The overlap does not flow equally in both directions. In some instances, one preposition encroaches on the meaning of

6 6 another without a reciprocal laxity (such as with ὑπερ in the place of ἀντι). In other instances, the overlap goes in both directions, but even here there is no equilibrium The most frequent examples include the following: (1) ek and apo. This overlap is clearly seen in statements about Christ s resurrection. If the classical Greek distinctions still obtained, ἀπο των κεκρων might imply something less than a genuine resurrection (away from the dead), while ἐκ (των) νεκρων would refer to the real thing (out from among the dead). Not all NT writers make such a distinction, however. Matthew while Luke 24:46 has ἐκ νεκρων, both referring to Christ s resurrection Paul, on the other hand, never uses ἀπο (των) νεκρων to refer to Christ s resurrection. See Wallace, and n18. (Rw Hunh. Interesting.) (24:47) κηρυχθῆναι aorist passive infinitive κηρύσσω = announce, make known (by a herald), proclaim aloud, speak of, mention publicly under BAGD 431a. μετάνοια, ας, ἡ = a change of mind, repentance, turning about, conversion; (as a turning away) turning away under BAGD 512b. ἄφεσις, έσεως, ἡ = release, pardon, cancellation (of an obligation, a punishment, or guilt) under BAGD 125a. ἀρξάμενοι aorist middle participle ἄρχω = be first, (active) rule over something or someone, (middle) begin under BAGD 113b. Grammatical note = Article: with multiple substantives. Exegetically and Theologically Significant Texts. One major exegetical problem of the text related to the Pauline kerygma and the use of μετανοια here (in Acts 20:21). Two of the most commonly-held views are at odd with each other. On the one hand, some scholars regard the construction as a chiasmus: Jews were to have faith and Greeks were to repent. Although it is true that turning toward God is a typical component in Paul s gospel presentation to Gentiles, it is hardly atypical of the message he addressed to the Jews. Nor it is atypical of Luke s theology. The programmatic statement is found in the dominical saying in Luke 24:47, where repentance is to be preached to all people, starting with the Jews. See Wallace, and n94. (24:48) μάρτυς, μάρτυρος, ὁ = witness under BAGD 494a.