1 Peter 5:9 (Parsing and Commentary)

Greek (WH): ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι.

NEB: "Stand up to him, firm in faith, and remember that your brother Christians are going through the same kinds of suffering while they are in the world."

ESV: "Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world."

ᾧ functions as the dative direct object of ἀντίστητε (Mark Dubis, 1 Peter: A Handbook on the Greek Text, page 169): this verb takes the dative as its object. ἀντίστητε is also aorist active imperative second person plural of ἀνθίστημι. Compare James 4:7.

Paul J. Achtemeier suggests that it's hard to determine whether στερεοὶ modifies the subject of the verb (i.e., "resist him, [you who are] firm in the faith") or bears an instrumental sense (i.e., "resist him [by being] firm in the faith"). See 1 Peter in the Hermeneia Series, page 342.

From the EGGNT for 1 Peter: "The dat. τῇ πίστει can be cstr. either as a dat. of respect (Elliott 860; Dubis 169) or a locat. of sphere, with little difference in sense. The clear implication of this statement, as elsewhere in the NT (cf. Eph 6:10-17), is that faith can triumph over evil." See Greg W. Forbes; Robert W. Yarbrough; Andreas J. Kostenberger. 1 Peter (Exegetical Guide to the Greek New Testament) (Kindle Locations 5317-5319). B&H Academic. Kindle Edition.

εἰδότες is a perfect active participle nominative plural masculine of οἶδα. Dubis argues that the participle here is causal and means "knowing that." See Luke 4:41; 1 Peter 1:18.

τὰ αὐτὰ τῶν παθημάτων-Selwyn thinks this genitival construction coupled with plural neuter words is unusual: he avers that it connotes "the same kinds of sufferings" (The First Epistle of St. Peter, page 238).

τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι-The book, Going Deeper with New Testament Greek observes: (“ by your brothers in the world”) – This is another example of a “sandwich” construction. The article τῇ is grammatically connected with the noun ἀδελφότητι (“ brothers”). This noun is then further modified by the “stuff” in the middle (ἐν κόσμῳ ὑμῶν) explaining what type of brothers (i.e., the in-the-world-of-you brothers). τῇ ἀδελφότητι could be interpreted as a dative of respect (“ with respect to your brothers” or “in your brothers”), a dative of agent (“ by your brothers”), or a dative of disadvantage (“ on/ against your brothers”).790 Notice that the noun τῇ ἀδελφότητι (“ brothers” or “brotherhood”) is feminine and not masculine, which is common with abstract nouns.

See Köstenberger, Andreas J.; Merkle, Benjamin L; Plummer, Robert L. Going Deeper with New Testament Greek: An Intermediate Study of the Grammar and Syntax of the New Testament (Kindle Locations 9344-9350). B&H Publishing Group. Kindle Edition. 

ἐπιτελεῖσθαι-Mark Dubis offers these remarks on the morphology of the verb and its relationship to other words in the text (1 Peter: A Handbook on the Greek Text): 

Pres pass inf ἐπιτελέω (indirect discourse after εἰδότες, a verb of perception; see also 2:11 on ὡς παροίκους καὶ παρεπιδήμους ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν αἵτινες στρατεύονται κατὰ τῆς ψυχῆς). Translations such as “undergoing” (NIV, NRSV), “being experienced” (ESV), “going through” (TEV), or “enduring” (NET) fail to communicate the goal-orientation of ἐπιτελέω. This verb indicates that it is the completion of these sufferings that is in view. It is better, then, to understand this verse to affirm that these sufferings are being “accomplished” (see KJV, ASV, NASB) or “brought to completion” by Christians worldwide, which explains the reference in the next verse to suffering “briefly” (ὀλίγον). This verb appears in a final position in the infinitival construction for emphasis (on this word order, see 2:8 on ἀπειθοῦντες).

Polysemy, Homonymy, Synchronism and Theos

It's no secret that theos ("God" or "god") meant different things to various folks in the ancient Greco-Roman world. This principle seems true for the ancient signification of terms in general, but polysemy (i.e., the fact that words have diverse and sundry meanings) and homonymy (which applies to examples like "bank" and "bank") are common features for most words. However, neither the former nor the latter (homonymy) threaten the synchronic approach to language. For instance, the English word "God/god" doesn't bear the same denotation for all English speakers either, yet I don't see how the polysemous nature of "God/god" prevents us from learning what the word now means some two-thousand years later (i.e., what its synchronic denotation currently is). After all, analyzing logos synchronically teaches us that the word had at least ten established senses by or after the Hellenistic era: synchronism and polysemy/homonymy can work hand in hand.

Linguists also differentiate sense from reference (Sinn und Bedeutung). There's a difference between what theos means/meant and what the word references in varying contexts. Philo of Alexandria uses the word theos to reference parents, but the word doesn't mean "parent." The Hebrew term Elohim likely refers to judges and angel at times, but it doesn't mean "judge/judges or angels."

Furthermore, I would respectfully submit that morphe ("form") is not that straightforward if you examine the word diachronically and synchronically. Aristotle equates morphe with ousia; Paul the Apostle apparently does not in Philippians 2:6-7. In Homer, the word can reference someone's beauty, but I don't find that use for morphe in the GNT. Hence, one needs to keep in mind the essential distinction between diachrony and synchrony while recognizing the distinction between polysemy and homonymy.

2 Timothy 3:6 (γυναικάρια)

Greek (WH): ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις

Martin Dibelius and Hans Conzelmann (The Pastoral Epistles, page 116, Hermeneia Series): " 'Little' or 'idle women' (γυναικάρια) is a mocking diminutive form, also used in Epictetus."

Ralph Earle (Word Meanings in the New Testament, page 408): "Silly Women This is one word in the Greek, gynaikaria (only here in NT), the diminutive of gyne, 'woman.' So it literally means 'little women.' As Vincent remarks, 'Silly is expressed by the contemptuous diminutive (4:312)."

A.T. Robertson (Word Pictures in the New Testament, page 1684): "Silly women (γυναικαρια). Literally, 'little women' (diminutive of γυνη), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests 'society ladies.' It is amazing how gullible some women are with religious charlatans who pose as exponents of 'new thought.' "

Rogers and Rogers Exegetical Key (Pages 504-505):
"The word here denotes getting complete possession of (Huther). γυναικάριον little woman, silly or idle woman. Perhaps since women in that culture were often uneducated, they were easy prey for false teachers (BBC). The word is a diminutive and expresses contempt (Fairbairn)."

See https://lsj.gr/wiki/γυναικάριον

Brief Note About Didaktikos

As noted earlier in another blog entry, there is some question about the meaning of διδακτικός (didaktikos) and whether the adjective functions with an active or passive sense (i.e., qualified to teach versus teachable). To this point, the Latin Vulgate renders 1 Timothy 3:2: Oportet ergo episcopum irreprehensibilem esse, unius uxoris virum, sobrium, prudentem, ornatum, pudicum, hospitalem, doctorem.

This translation would imply that Paul uses didaktikos in an active sense because the Vg contains the rendering, doctorem. On the other hand, this same Bible translates 2 Timothy 2:24, Servum autem Domini non oportet litigare: sed mansuetum esse ad omnes, docibilem, patientem, which appears to yield a passive sense.

While it's true that Lewis-Short (A Latin Dictionary) defines docibilis as "that learns easily, teachable," there is another "late" meaning listed for this adjective and the dictionary apparently applies this sense to 2 Tim. 2:24: that definition is "apt."

Merriam-Webster defines the adnomimal word "apt" in the following ways: "unusually fitted or qualified" and "suited to a purpose." Other definitions are given but the point I'm trying to make is that if "apt" fits 2 Tim. 2:24, then it too could be active rather than passive.

Louw-Nida:

Reflections Pertaining to 1 Peter 4:7

Greek (SBLGNT): Πάντων δὲ τὸ τέλος ἤγγικεν. σωφρονήσατε οὖν καὶ νήψατε ^[a]εἰς προσευχάς·

[a] ΠΕΤΡΟΥ Α΄ 4:7 εἰς WH Treg NIV] + τὰς RP

Craig Keener (1 Peter: A Commentary) accepts a "Neronian date" for Peter's first letter. Like Keener, I reckon that Peter or his amanuenses wrote the first letter around 62-64 CE: tradition also states that both Peter and Paul died around this time due to Neronian persecution. In any event, Nero was emperor of Rome between 54-68 CE. 

Reinhard Feldmeier believes that 1 Peter 4:7 clearly references the "imminent end" of the world (The First Letter of Peter, page 217). Compare Mark 1:15; James 5:8. However, one could argue that Peter's words have a more limited application to the end of Judaism as a systemic way of worshiping God in Jerusalem via the Second Temple. The Romans did come against Jerusalem in 70 CE; they destroyed temple and all. Could Peter have been referencing that τέλος drawing near?

Feldmeier links the imperatival σωφρονήσατε with the classical notion of "level-headedness and prudent self-control" (page 218). The Petrine counsel is part of what Feldmeier labels an "eschatological paraenesis." In point of fact, one sees NT writers stress prudence in Matthew 24:45; Romans 12:3, and 1 Timothy 2:9, 15; 3:2. A Christian manifests such prudence by expectantly and actively watching out for the Master, Christ Jesus (keeping spiritually awake). The second letter of Peter urges Christians to be "waiting for and hastening the coming of the day of God" (2 Peter 3:12 NABRE) as they display holy acts of conduct and deeds of godly devotion (2 Peter 3:11 NWT). Finally, Peter exhorts his addressees to be sober-minded and pray (compare Matthew 26:41). Leading a virtuous Christian life is impossible without praying to Jehovah God. The Bible teaches that we can do nothing without God-given power beyond what is normal which issues through Christ Jesus (Acts 2:33; 2 Corinthians 4:7; Philippians 4:6-7).

With respect to some grammatical notes, Paul Achtemeier contends that Πάντων is emphatic and evidently neuter although it could be grammatically masculine (1 Peter, page 293). The Greek verb ἤγγικεν is perfect active indicative third singular of ἐγγίζω. Compare Matthew 4:17; 10:7; Hebrews 10:25; James 5:8.

σωφρονήσατε is aorist active imperative second person plural of σωφρονέω, and νήψατε is aorist active imperative second person plural of νήφω. See 1 Peter 1:13; 5:8.

Didaktikos-What Does It Possibly Mean?

 

Words of the Month (November 2022)

1. Pistis (Greek)-Depending on the context, πίστις can be translated "faith" or faithfulness." Other possible translations are belief, trust, assurance, conviction. See Galatians 5:22-23; Hebrews 11:1.

Compare https://www.thoughtco.com/pistis-rhetoric-1691628

2. Semelfactive (English)-linguists apply this term to the aspect of certain verbs to signify/indicate that action is instantaneous, punctiliar, happens once, is momentary. Examples include kick, jump, sneeze, wink, blink, knock.

"Jane kicked the ball."

"The cow jumped over the moon."

"Abe knocked on the door."

See https://www.encyclo.co.uk/meaning-of-Semelfactive

Hebrews 12:1 (What is the sin that 'besets' us?)

12:1 (THGNT): Τοιγαροῦν καὶ ἡμεῖς τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, δι᾽ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα

NET: "Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,"

KJV: "Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,"

J.B. Phillips NT: "Surrounded then as we are by these serried ranks of witnesses, let us strip off everything that hinders us, as well as the sin which dogs our feet, and let us run the race that we have to run with patience"

Donald Guthrie (Hebrews, 319-320): The writer next turns his attention to the preparation necessary before the contestants begin the race. The imagery is drawn from the rigorous approach of Greek athletes to training. Nothing which adds weight is retained; all but the bare essentials must be laid aside. As the writer goes on to give a spiritual interpretation of possible encumbrances by referring to sin which clings so closely, there can be no doubt that the weight (onkon, found only here in the New Testament) is also intended to be applied metaphorically of any affairs which would impede a Christian convert in his new faith. The nature of the clinging sin is not defined, so as to have the widest possible application. The word translated clings (euperistaton) occurs here only in the New Testament and is of uncertain meaning. Moulton¹⁵ lists four possibilities: (i) easily avoided, (ii) admired, (iii) easily surrounding, i.e. besetting, (iv) dangerous (from the sense, ‘having easy distress’). The RSV approximates to the third. Whatever the precise meaning it is evident that the writer regards sin as a major impediment in the spiritual race. It must not be supposed that any particular sin – a besetting sin – is in mind. It is rather sin itself which is the hindrance.

Moisés Silva's "Biblical Words and Their Meaning: An Introduction to Lexical Semantics"

Silva gives his reason for writing this book:

We wish in this book, therefore, to establish principles and develop methods for the study of all types of words (not only theological terms) as elements of language in their own right. Our goal is not to deduce the theology of New Testament writers straight out of the words they use, nor even to map out semantic fields that in themselves may reflect theological structures.⁵⁷ We have the relatively modest goal of determining the most accurate English equivalents to biblical words, of being able to decide, with as much certainty as possible, what a specific Greek or Hebrew word in a specific context actually means. To some students, this task may seem only a bit less boring than, say, textual criticism. But just as the establishment of the correct text—no matter how tedious the process involved or how unsensational the results—is a fundamental step in biblical interpretation, so lexicology takes priority in the exegetical process. We may pursue the analogy and suggest that, although not every exegete need become a professional textual critic, every exegete must have sufficient involvement in that work to evaluate and assimilate the results of the “experts.” Similarly, all biblical interpreters need exposure to and experience in lexicographic method if they would use the linguistic data in a responsible way. In a survey of biblical scholars and students conducted in the late 1960s, some respondents commented on the need for “a better understanding of the nature, use, and limitations of a lexicon” on the part of dictionary users.⁵⁸ The point, which could hardly be disputed, is still valid today. This requisite understanding, however, can only be developed on the basis of a solid grasp of the theoretical foundations of lexicology. It is to these principial questions that the present book is devoted.

Note: The electronic version I used does contain the word "principial." So I did not remove it.