[B-Greek] Questions about NT verbal aspect

George F Somsel gfsomsel at yahoo.com
Fri Jan 19 13:53:00 EST 2007


It is true that there are authors in the NT which are easier to understand than others.  There are also authors using the English language who are more easily understood than are others.  Generally, however, it isn't necessary to resort to some esoteric linguistic theory in order to understand any of them.  Usually a dictionary at hand is sufficient in the more difficult cases.  If you learn the basics of Greek and have the tools handy [READ: BDAG], it should be possible to come to at least a basic understanding of any passage.  The greater your acquaintance with the Greek of various authors with various difficulties will increase your ability to understand so that you can more fully appreciate those which are more difficult.  It is not linguistic theory which improves the understanding.
 
george
gfsomsel
_________



----- Original Message ----
From: Tory Thorpe <torythrp at yahoo.com>
To: b-greek at lists.ibiblio.org
Cc: George F Somsel <gfsomsel at yahoo.com>
Sent: Friday, January 19, 2007 1:18:06 PM
Subject: Re: [B-Greek] Questions about NT verbal aspect

I've read that the author of Matthew's Gospel was thoroughly conversant with Greek; for example, by his usage of the genitive absolute, paronomasia, 70+ classical words, linking clauses with MEN, etc. Does this not suggest that this particular work was intended to be read by people well educated in the language? 

Tory Thorpe



George F Somsel <gfsomsel at yahoo.com> wrote:
Apparently it's not only the linguists who have difficulty communicating, it seems I didn't make myself sufficiently clear. I was not directing my comments regarding lack of clarity and failure to communicate at either James or Jonathan. It is simply my contention that linguists attempt to make to whole process entirely too complicated. The people who spoke Greek in the first centuries of this era were not geniuses. Though a few undoubtedly were geniuses as today we have a few. Most, however, were just ordinary people "like you and like me and I mean to be one too" [forget the last part of that, it's a line from the hymnal]. Language could not have been too difficult to comprehend so that one needed a secret decoder ring to discover what it meant. Even though the possibility existed of being quite precise, there were undoubtedly many who mangled Alexander's Greek just as today they mangle the Queen's English. What it needs is the KISS treatment [Keep It Simple,
Stupid].

george
gfsomsel
_________



----- Original Message ----
From: Randall Buth 
To: b-greek at lists.ibiblio.org
Cc: Randall Buth 
Sent: Friday, January 19, 2007 5:17:08 AM
Subject: [B-Greek] Questions about NT verbal aspect


George's comments may illustrate why all people can successfully 
learn languages through usage, but most often get tied up in knots 
when trying to enter a language through analysis.

On the other hand, I found James' and Jonathan's comment rather clear 
and straightforward.
I would encourage any student to approach the question with the 
following ATTITUDE:

"These people are trying to describe something very simple and very 
basic, something that is part of every language system. If the words 
for the description are new or fuzzy, they will become clear through 
usage of the language.
Yes, it is as simple and basic as the difference between 'I walked to 
the store' versus 'I was walking to the store,' as between 'to walk' 
and 'to be walking'.
Of course, Greeks use this distinction in places where English 
speakers may not. Every language is idiomatic in that regard. Greek 
is concerned with having this difference marked whenever a verb is 
used, while English often ignores the distinction as 'not worth the 
bother'. English speakers might simply say 'to walk' where a Greek 
might prefer 'to be walking'."

Please note, the above does not answer the question with a list of 
specific situations for each usage, it refers to the ATTITUDE. This 
is basic, this is easy. Often, the knowledge that the category is 
something easy and basic removes stress from the language learner, 
who can then proceed, knowing that in due time, 'just around the 
corner', everything will be clear.

Example: students often puzzle over words like LABE 'take', ANASTHQI 
'get up', DOS, 'give', when these are presented within a 'grammar- 
translation' framework (=grammar-translation is the framework that 
99% of Greek courses are taught in. They ask themselves, 'what is 
aoristic about LABE and DOS' [or LABEIN and DOUNAI]?' and typically 
start off confused, taking LAMBANE and DIDOU as somehow more basic 
because they were usually presented first, [and LAMBANEIN and 
DIDONAI].) Fortunately, if students hear and use these inside the 
classroom, LABE and DOS become 'normal' words for 'give' and 'take' 
and understandable. They become friends before they are introduced 
with their 'last name' "aorist". When the students later meet and 
learn that there are words like LAMBANE 'be taking' and DIDOU 'be 
giving', they pick up a natural increment in meaning in a new context 
where something more open-ended is being referred to. How do you 
think little children pick up this distinction? It's not rocket- 
science, as they say. Afterwards, the distinction and overall system 
can be presented with a lower experience of stress. And they start to 
'internalize' the distinction. They are actually building a different 
kind of gridwork inside their heads, almost the same, but 'wired 
differently'. You're all welcomed to a summer ELLHNIKH schol� if 
interested. (Teachers should write specific emails if interested in 
visiting.)

Randall Buth
Biblical Language Center
randallbuth at gmail.com
www.biblicalulpan.org



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