[B-Greek] Article Participle Noun construction
Arie Dirkzwager
dirkzwager at pandora.be
Sat Apr 17 15:47:04 EDT 2004
Rob,
I think the problem is mainly that you see EGEIRANTA as passive, whereas it
is active: having awoken.
So TON EGEIRANTA is God; IHSOUN is object of EGEIRANTA.
Arie
Dr. A. Dirkzwager
Hoeselt, Belgium
e-mail dirkzwager at pandora.be
----- Oorspronkelijk bericht -----
Van: "Rob Matlack" <rmatlack at alexandria.cc>
Aan: <b-greek at lists.ibiblio.org>
Verzonden: donderdag 15 april 2004 18:59
Onderwerp: [B-Greek] Article Participle Noun construction
> My question relates to the interpretation of the article participle noun
> construction. I found 89 such constructions in the NT (if I formed my
> search correctly). If the somewhat special constructions using the
> participle of legw (who is called X) are left out there are about 73
> left. (206 in OT & NT) Romans 8:34 shows up in the computer search, but
> clearly does not fit our discussion. There may be others. In general
> however, the construction seems to me to be of an adjectival participle
> in an attributive position (first attributive) giving some attribute of
> the noun. For example:
> Mat. 2:2 POU ESTIN hOTEXQEIS BASILEUS TWN IOUDAIWN
> Where is the born king of the Jews
>
> Many times these are translated with a relative clause: "Where is He who
> is Born King of the Jews". Usually that makes little difference in
> English. Now consider:
> James 1:5 ... AITEITW PARA TOU DIDONTOS QEOU PASIN hAPLWS KAI OUK
> ONEIDIZONTOS KAI DOQHSETAI AUTWi
> What is the idea here? "Let him ask from the giving God to all
> generously..." This is poor English, but it stress the giving attribute
> of God which James picks up in 1:12 & 1:17.
>
> But now consider Romans 4:24 where there is a significant difference in
> meaning if the relative clause translation is used. (I don't want to
> discuss theology, just what the Greek text says.)
> Romans 4:24 ALLA KAI DI' hHMAS OIS MELLEI LOGIZESQAI TOIS PISTEUOUSIN
> EPI TON EGEIRANTA IHSOUN TON KURION hHMWN EK NEKROWN
> "but also for our sakes, to whom it will certainly be inputed, to those
> who believe on the risen Jesus our Lord from the dead." That is rough
> English, but it is clearly different from the common translations: "but
> for ours also. It will be counted to us who believe in him who raised
> from the dead Jesus our Lord". In the first the belief which results in
> imputation is in the Jesus who has the attribute of being risen and in
> the other the belief which results in imputation is in the One who
> raised Him.
>
> What say ye? Which is the meaning of the Greek text? BTW, I did search
> the archives, but I may have missed something. Thanks in advance for
> your insights.
>
> --
> Rob Matlack rmatlack at alexandria.cc
> Stilwell, OK
> "I can only say that I am nothing but a poor sinner, trusting in Christ
> alone for salvation"--R. E. Lee
> "It is not our task to secure the triumph of truth, but merely to fight
> on its behalf."--Blaise Pascal
>
>
>
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