[B-Greek] Fw: 2 Peter 1:16
kgraham0938 at comcast.net
kgraham0938 at comcast.net
Thu Apr 24 23:04:20 EDT 2008
Oh that one is easy, check out the ending of BEBAIOS. You'll find TERON which is the accusative of TEROS the comparative ending for adjectives.
The comparative endings are TEROS, A , OV
The superlative endings are TATOS, H, ON.
So if you take MIKROS, small. MIKROTEROS, smaller, MIKROTATOS, smallest.
--
Kelton Graham
KGRAHAM0938 at comcast.net
-------------- Original message --------------
From: Nicholas Lamme <nlamme at midamerica.edu>
> This was very helpful, thank you. I don't doubt (too much) that Peter here
> makes reference to the Second Advent of the Lord, especially given the reprisal
> of these themes in chapter three (e.g. Peter's appeal to the apostolic testimony
> and the prophetic witness in 3:1-4ff). But whereas in chapter 3, his reference
> is without doubt to the PAROUSIA in a more technical sense, if chapter 3 made no
> mention of this, I wonder if the context of chapter 1 would be so clear. The
> problem I am having is this. I'm not sure how the transfiguration account is an
> evidence for Peter's doctrine of the PAROUSIA which he refers to in chapter 3.
> Do we read this interpretation into the transfiguration because of an a priori
> reading of the term PAROUSIA in 1:16? Is it more natural to understand the
> transfiguration as an evidence of Jesus' Messianic claim, and thus, his
> instructions to his disciples not to speak about what they had seen until after
> his resurrection,
> Matt.17:9? Not only that, but even the disciples' ensuing conversation with
> Jesus regarding the coming of Elijah and Jesus' response to them has
> significance for his Messianic work. Given these considerations together with
> Peter's reference to the testimony of the prophets, why is the the Jesus' coming
> in Messianic and regal glory at the end of the age the most natural reading of
> PAROUSIA in 1:16? Do most commentators read it as such based strictly on the
> semantic consideration of the most common NT usage? Having said all of this, I
> am inclined to read PAROUSIA as Second Advent, citing the context of 3:1ff, but
> what I have outlined above are the lingering and nagging doubts. Perhaps this
> is not well thought out on my part and perhaps this isn't an appropriate post
> for this list. If either of these are the case, I do apologize ahead of time.
>
> In addition to this, I do have a question about the word BEBAIOTERON in 1:19.
> On grounds do most translations handle this word as a comparative adjective? It
> isn't comparative in 1:10, or does it?
>
> Thanks!
> Nick Lamme
> Pole Tavern, NJ
>
> ----- Forwarded Message ----
> From: Iver Larsen
> To: Nicholas Lamme ; B-Greek
> Sent: Wednesday, April 23, 2008 1:44:47 PM
> Subject: Re: [B-Greek] 2 Peter 1:16
>
> ----- Original Message -----
> From: "Nicholas Lamme"
> To: "B-Greek"
> Sent: 23. april 2008 18:32
> Subject: [B-Greek] 2 Peter 1:16
>
>
> The BAGD gives cases in which PAROUSIA can refer to Jesus' advent in the
> incarnation. Granted, all
> the examples given are later works with no NT citations, except for 2 Peter
> 1:16, which the BAGD
> says "can hardly be classed here." My question is why is the first advent ruled
> out here as a
> possible reference? Thanks.
>
> Nick Lamme
> Pole Tavern, NJ
> ---
>
> This word can also mean "presence" or "making an appearance". I think it is
> unlikely that it would
> refer to the incarnation, since that is referred to as his birth. The PAROUSIA
> is more likely an
> arrival or appearance of a full grown person. Because the next verses talk about
> when Peter and the
> two others saw Jesus in his powerful and magnificent presence on the mountain of
> transfiguration, I
> think it is more likely that this is the intended sense in this verse. Peter
> must have told about
> this experience many times, and whereas other "gods" have been said to appear in
> a somewhat similar
> manner, those are just "myths" or "clever stories" (SESOFISMENOIS MUQOIS). The
> fact that they have
> seen Jesus in such a powerful appearance makes it easier to believe that he will
> return in the same
> power, so it is possible that it also foreshadows the second appearance in
> power.
>
> BAGD notes the following:
> "The use of p. as a t.t. has developed in two directions. On the one hand the
> word served as a cult
> expr. for the coming of a hidden divinity, who makes his presence felt by a
> revelation of his power,
> or whose presence is celebrated in the cult (Diod. S. 3, 65, 1 hH TOU QEOU P. of
> Dionysus upon
> earth; 4, 3, 3; Ael. Aristid. 48, 30; 31 K.=24 p. 473 D.; Porphyr., Philos. Ex
> Orac. Haur. II p. 148
> Wolff; Iambl., Myst. 2, 8; 3, 11; 5, 21; Jos., Ant. 3, 80; 203; 9, 55; report of
> a healing fr.
> Epidaurus: Dit., Syll.3 1169, 34)."
>
> Iver Larsen
>
>
>
>
> ---
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