#nt: temporal shifting

[reedreadsgreek]

John 14:15–19

15 Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε· 16 κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν, ἵνα μεθʼ ὑμῶν εἰς τὸν αἰῶνα ᾖ, 17 τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται. 18 Οὐκ ἀφήσω ὑμᾶς ὀρφανούς, ἔρχομαι πρὸς ὑμᾶς. 19 ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε. 

My translation: 

15 “If you love me, my commands you will guard; 16 and I will ask a favor of the Father and another advocate He will give to you, in order that it might be with you into the age, 17 the Breath of truth, which the world is not able to receive, for it neither perceives nor knows it; you know it, for it remains alongside you and will be in you. 18 I will not leave you fatherless, I am coming to you. 19 A little time and the world no longer perceives me, but you perceive me, for I live and you also will live. 

Notes: 

14:15 

ἐὰν + subjunctive forms the protasis of a third-class conditional statement; here there is no expression of doubt as to its fulfillment. The direct object of the present subjunctive ἀγαπᾶτέ (from ἀγαπάω; same form as indicative) is με. 

τὰς ἐντολὰς, modified by the possessive adjective τὰς ἐμὰς in the second attributive position, is the direct object of the future τηρήσετε (from τηρέω). Instead of the future, some manuscripts read the aorist imperative τηρήσατε or aorist (hortatory) subjunctive τηρήσητε. The future is rated a {C} by the UBS Committee. 

14:16 

κἀγὼ is a crasis of καὶ + ἐγώ. κἀγὼ is the subject of the future ἐρωτήσω (from ἐρωτάω) and τὸν πατέρα is the direct object. In classical Greek, ἐρωτάω is used of asking a question rather than a favor, but here is nearly equivalent to αἰτέω; however, ἐρωτάω is more apt to be used among equals, while αἰτέω from an inferior to a superior, which may explain the shift to ἐρωτάω here, although this distinction is not always maintained in the NT (CGT). καὶ here denotes result (“and so”). 

ὁ παράκλητος comes from παρακαλέω, “I call alongside”, “urge”, “comfort”, and thus means, “one called alongside [someone to provide aid]”; BDAG defines, ‘one who appears in another’s behalf,’ and glosses, “mediator, intercessor, helper”. It can be used in a legal sense to mean, “advocate, intercessor”. BDAG says, ‘In our lit. the active sense helper, intercessor is suitable in all occurrences of the word,’ but CGT argues that it has a passive sense, ‘“one who is summoned to plead a cause,” not “one who exhorts, or encourages, or comforts.’” NASB: “Helper”; HCSB: “Counselor”; NRSV, NET: “Advocate”. NIV expands the noun to include two of the thoughts here: “another advocate to help you”. The adjective ἄλλον is attributive with παράκλητον, which is the direct object of the future δώσει (from δίδωμι). ὑμῖν is the indirect object. 

ἵνα + subjunctive indicates purpose. The associative prepositional phrase μεθʼ ὑμῶν and the temporal prepositional phrase εἰς τὸν αἰῶνα modify the present subjunctive ᾖ (from εἰμί). The unexpressed subject of the verb is ὁ παράκλητος. For εἰς τὸν αἰῶνα, see note on 4:14. 

14:17 

τὸ πνεῦμα, modified by genitive τῆς ἀληθείας, stands in epexegetical apposition to παράκλητος (v. 16). The genitive could be attributive (“the true Spirit”) but more likely objective (“the Spirit who brings truth”). 

The antecedent of the relative pronoun ὃ is τὸ πνεῦμα above. ὃ is the direct object of the negated present οὐ δύναται (from δύναμαι) and ὁ κόσμος is the subject. The 2nd aorist infinitive λαβεῖν (from λαμβάνω) is complementary with δύναμαι. The use of the neuter pronoun ‘no more establishes the impersonality of the Spirit than the masculine pronouns ἐκεῖνος in 14:26, 15:26, 16:8, 13–14 and αὐτόν in 16:7 prove the personality of the Spirit. In each case the gender of the pronouns is grammatically conditioned’ (EGGNT). 

ὅτι is causal (“for, because”). The world is the unexpressed subject of the negated presents οὐ θεωρεῖ (from θεωρέω) and οὐδὲ γινώσκει (from γινώσκω). αὐτὸ, referring to τὸ πνεῦμα, is the direct object of both verbs. 

ὑμεῖς is the emphatic subject of the present γινώσκετε (from γινώσκω) and αὐτό, referring to τὸ πνεῦμα, is the direct object. In 8:19 the verb οἶδα is used to refer to knowing the Father, but ‘what precarious ground we are on when an attempt is made to distinguish οἶδα from γιγνώσκω’ (ICC note on 8:19). 

ὅτι is causal (“for, because”). The Spirit is the unexpressed subject of the present μένει (from μένω), which is modified by the prepositional phrase παρʼ ὑμῖν denoting nearness (“with you”, most translations). The Spirit is also the unexpressed subject of the future ἔσται (from εἰμί), modified by the locative prepositional phrase ἐν ὑμῖν. Instead of μένει, some manuscripts have the future μενεῖ. Others read the present ἐστιν instead of the future ἔσται. Each of these may be an intentional change to harmonize the tenses of the two verbs; the UBS Committee rates the present μένει with the future ἔσται a {C} rating, indicating significant doubt. If either present-tense is retained, it still refers proleptically to the future (ICC). 

14:18 

The adjective ὀρφανός (2x) is, “orphaned” (cf. English orphan). The term at its core means, “fatherless”, but was also used to mean, “friendless”, i.e., without aid and comfort (ICC) or of a disciple without a master (ZG). The direct object of the negated future οὐκ ἀφήσω (from ἀφίημι, here “leave”; NET: “abandon”) is ὑμᾶς. ὀρφανούς is a predicate adjective (“I will not leave you orphaned”, NRSV) or a predicate substantive (“... leave you as orphans”, so most other translations). 

The futuristic present ἔρχομαι is modified by the spatial prepositional phrase πρὸς ὑμᾶς. Context suggests that this is not a repeat of verse 3, but refers to coming in the person of the Holy Spirit. 

14:19 

After ἔτι μικρὸν (cf. 12:35, 13:33), καὶ means, “until”. 

ὁ κόσμος is the subject of the futuristic present θεωρεῖ (from θεωρέω) and με is the direct object. The verb is modified by the temporal adverb οὐκέτι (“no longer”). 

δὲ is adversative. 

ὑμεῖς is the emphatic subject of the futuristic present θεωρεῖτέ (from θεωρέω) and με is the direct object. The accent from the enclitic με has fallen back onto θεωρεῖτέ. The previous instance of θεωρέω refers to physical sight, but this to spiritual sight. 

Although the UBS5 text places a comma after με, most translations place a semicolon or period, leaving the causal ὅτι to be cataphoric to ὑμεῖς ζήσετε below, rather than anaphoric to ὑμεῖς θεωρεῖτέ με above. In this case καὶ is adjunctive (“also”); with the UBS punctuation, καὶ is copulative (“and”). 

ἐγὼ is the emphatic subject of the present ζῶ (from ζάω). ὑμεῖς is the emphatic subject of the future ζήσετε (from ζάω). NIV: “Because I live, you also will live” (sim. most other translations).

[vgnahas]

Lightwright 6 gobo image

Lightwright 6 gobo image series#

To re-establish a quasi-static measurement scenario, two approaches are possible: first, methodological modifications could be made, e.g., reducing the number of patterns N and, therefore, the period NT projecting alternative patterns or compensating for the relative movement. In dynamic measurement situations, i.e., if the measurement object and the sensor system move relative to each other, this rigid assignment will not be satisfied.

Lightwright 6 gobo image series#

When using a series of N patterns, triangulation algorithms require temporal consistency of these point correspondences during the period NT = N/ f, where f = T −1 is the projection and recording frame rate. Corresponding points are defined as 2D sensor points that are images of the same 3D object point. In general, well-known algorithms for determining 3D object coordinates by evaluating projected patterns are based on detecting two-dimensional (2D) point correspondences between two cameras or between one camera and the projector 4, 5, 6, 7. In particular, dynamically moving or deforming objects are to be measured. Along with the increased demands on measurement accuracy, in recent years, requirements on measurement speed have also risen, which necessitate high-speed pattern projection and recording and fast computation and evaluation. Years of research and development have shown that the accuracy that can be achieved by such pattern projection systems depends directly on the number N of projected patterns 1, 2, 3. The simultaneous recording of the pattern(s) that are modulated by the object topography. The (sequential) projection of N ≥ 1 pattern(s) onto the object and Measuring the three-dimensional (3D) topography of macroscopic objects by using structured light requires We show that the proposed technique has several advantages over conventional fringe projection techniques, as the easy-to-build and cost-effective GOBO projector can provide a high radiant flux, allows high frame rates, and can be used over a wide spectral range. Finally, we experimentally verify the theoretical findings. We compare the results with those that were obtained via GOBO projection of phase-shifted sinusoidal fringes. In a simulation-based performance analysis, we examine the parameters that influence the accuracy of the measurement result and identify an optimal pattern design that yields the highest measurement accuracy. Here, we theoretically investigate the method of GOBO projection of aperiodic sinusoidal fringes. We optimised the first experimental setup that we were able to measure inflating car airbags at frame rates of more than 50 kHz while achieving a 3D point standard deviation of ~500 µm. Aperiodic sinusoidal patterns that are cast by a GOBO (GOes Before Optics) projector are a powerful tool for optically measuring the surface topography of moving or deforming objects with very high speed and accuracy.

[thzmttkk]

FAVOURITES 2020

Long list of this years favourites. Spotify playlist via this link here. Buy Music Club link for albums here. Special mention to Sferic, Experiences Ltd, Youth, Motion Ward, West Mineral, and XPQ? who pushed nothing but cool stuff this year. Same for an unstoppable flow of spaced out mixes by Perila, Pontiac Streator, Special Guest DJ, Ben Bondy, Exael, Aeriform, J, JS, mdo etc. Too many to list them all really.  Most listened albums (a-z) buymusic.club link Actress - 88 ( Self Released ) ASC - Isolated Systems ( Samurai Music ) Civilistjävel! - Generalstrejk ( Low Company ) CS + Kreme - Snoopy ( The Trilogy Tapes ) DJ Python - Mas Amable ( Incienso ) DVS1 - Beta Sensory Motor Rhythm ( Axis ) Israel Vines - And Now We Know Nothing ( Interdimensional Transmissions ) Jake Muir - The Hum Of Your Veiled Voice ( Sferic ) K-Lone - Cape Cira ( Wisdom Teeth ) Koraal - La Casa del Volcán ( Nous’klaer Audio ) LF58 - Alterazione ( Astral Industries ) Move D & Benjamin Brunn - Let's Call It A Day ( Smallville ) Perko - City Rings ( Numbers ) Piezo - Perdu ( Hundebiss ) Pontiac Streator - Triz ( Motion Ward ) Regis - Hidden In This Is The Light That You Miss ( Downwards ) Romeo Poerier - Hotel Nota ( Sferic ) Sockethead - Harj-o-Marj ( Youth ) Soft Boi - So Nice ( Climate Of Fear ) Terrence Dixon - From The Far Future Pt. 3 ( Tresor ) Tolouse Low Trax - Jumping Dead Leafs ( Bureau B ) Ulla - Tumbling Towards A Wall ( Experiences Ltd. ) URA - Blue ( NAFF ) Favourite mixes (a-z) Agonis - INVEINS \ Podcast \ 061 link Bake with Lewis Lowe (Redstone Press) - 30 November 2020 link Bake with Wonja - 28 September 2020 link dBridge - Essential Mix 2020-02-01 link Dino Sabatini - Global Vibe Radio 227 link Erika - vurt podcast 23 link F-on - Alpenglühen #54 link Forest Drive West - Bleep Mix #131 link Garçon - Dekmantel Podcast 284 link Garçon - MNMT 277 link GiGi FM Presents Azu Tiwaline NTS 11/11/20 link Jane Fitz - isolatedmix 97 We Fall Into The Sun link Joe Ellis - Phonons Podcast 065 link Jon K - Cav Empt /// TTT TOKYO Tape link Joy Orbison - wooly window sessions part wun - UKG 4/4 +++ link Karl Meier - The Bunker Podcast 211 link Konduku - The Memoir — Page 46 link Lcp - Blowing Up The Workshop 111 ◆ re:st link Lemna - MNMT Recordings: Lemna (live) — Contact Tokyo link mad miran - a message of manifestation, from the music room link mad miran - clone records x radio radio x ade link mdo - Knekelhuis 63 link Milo Bragg - Campfire Stories 79 (A New Dawn) link Milo Bragg - Club Rooted #1 link Nadia Khan - RA.710 Nadia Khan link Objekt - Essential Mix 2020-06-06 link Patrick Russell - IT.podcast.s09e01: No Way Back Streaming link Patrick Russell - Patterns of Perception 76 link Pessimist And That w/ DJ Python - Noods Radio - EPISODE 9 link Spekki Webu - RA.714 link Toki Fuko - Oslated Mix Episode 205 - Toki Fuko link upsammy - Bleep Mix #122 link Vlada - RA.742 link Woody92 - Patterns of Perception 68 link

Favourite tracks longlist (a-z) playlist Al Wootton - Snake Dance ( Livity Sound ) Andria - Komina ( Phase Group ) Archivist - Cinder Cone (Patrick Russel Remix) ( Second Nature ) Artefakt - Delphic ( Delsin Records ) ASC - Lost to the Void ( Samurai Music ) ASC - Orchid ( Samurai Music ) Azu Tiwaline - Terremer ( Livity Sound ) Batu - SYX ( Timedance ) Ben Bondy - Bodi ( Experiences Ltd. ) Ben Bondy - Lith ( Experiences Ltd. ) Black Merlin - MIEA ( Bitta ) Blâme - Bells ( [Re]Sources ) Blazer SoundSystem - Heavens Gate ( Youth ) BNJMN, rRoxymore - Atoms Speak - rRoxymore Remix ( Delsin Records ) Cio D’Or - Celestial ( Semantica ) Civilistjävel! - Generalstrejk ( Low Company ) Clarity - Taking Effect ( UVB76 ) CS + Kreme - Slug ( The Trilogy Tapes ) CS + Kreme - Blue Flu ( The Trilogy Tapes ) CUB - Dream Logic ( Osiris Music ) D.K. - The Three Realms ( Good Morning Tapes ) DB1 - Point Three ( Nullpunkt ) DJ Python - Alejandro ( Incienso ) DJ Python - oooophi ( Incienso ) DJ Python, LA Warman - ADMSDP ( Incienso ) Don't DJ, Harmonious Thelonious - Hambi ( Midnight Shift ) Donato Dozzy - Mai ( Samurai Music ) DVS1 - Drifting ( Axis ) DVS1 - The Five Aggregates ( Axis ) DYL, DB1 - ECOU #2 ( re:st ) DYL, DB1 - ECOU #12 ( re:st ) E-Unity - Not for Me ( TemeT Music ) Eszaid - The Most Sacred Syllable ( Good Morning Tapes ) Felix K - Deconstructor ( Nullpunkt ) Feral - Crossing ( Hypnus ) Flora Yin-Wong - Aurochs ( Modern Love ) Forest Drive West - Terminus ( R&S ) Forest Drive West - Hidden Past ( Mantis ) Franck Vigroux - Styx ( Raster ) Gavsborg - Making Love To Volca ( Equiknoxx Music ) Gavsborg, Shanique Marie - Earth & Clan ( Equiknoxx Music ) Grimescapes - Emergence ( Youth ) Haedong Seoungguk, D.K. - Daegeum Dosa (D.K. Huru Mix) ( Total Unity ) Henzo - Not Like That, Not Like You ( Worldwide Unlimited ) Higher Intelligence Agency - Sound Matter ( Headphone ) INTe*ra - Aqueduct B1 ( Acting Press ) Israel Vines - Tri Polar ( Interdimensional Transmissions ) Israel Vines - Path Correction ( Interdimensional Transmissions ) Jabu, Daniela Dyson - Slow Down ( Do You Have Peace? ) Jake Muir - Resevoir Of Memory ( Sferic ) Jake Muir - Fleeting Touches ( Sferic ) K-Lone - In The Pines ( Wisdom Teeth ) K-Lone - Bluefin ( Wisdom Teeth ) K-Lone - Honey ( Wisdom Teeth ) Karenn - On Request ( Voam ) KGIV - Blue Octavo ( Eye Teeth ) Konduku - Fallout ( IDO ) Konduku - Cipres ( Mantis ) Konduku - Şeker ( Disk ) Koraal - La Casa del Volcán 7 ( Nous’klaer Audio ) Koraal - La Casa del Volcán 9 ( Nous’klaer Audio ) Kӣr - Topot ( Disk ) Lack - RRRush ( Livity Sound ) Laksa - Fire Kit ( Hessle Audio ) Last Life - Escape ( Samurai Music ) LF58 - Metamorfosi ( Astral Industries ) Ligovskoï - Emeyo ( IDO ) Lo Kindre - Grey Skies (i) ( Phase Group ) LOG - LOG 4 ( Experiences Ltd. ) Low Budget Aliens - HOME SICK! ( XPQ? ) Lurka - Rhythm Hi-Tek ( Timedance ) Lurka - Clean ( Don’t Be Afraid ) Maayan Nidam - Untitled B2 ( Hellium ) Marco Shuttle - Ritmo Elegante ( Spazio Disponibile ) Meetsysteem - Je Wist Het Al ( Nous’klaer Audio ) Mike Parker - The Melting Mask ( Spazio Disponibile ) Monolake - Beirut ( Morphine ) Monolake - Espace Fourier ( Monolake ) Move D, Benjamin Brunn - C-Sick ( Smallville ) Nathan Melja, Pariah - Synesthesia - Pariah Remix ( Kalahari Oyster Cult ) natural/electronic.system. - Scirocco ( Tikita ) natural/electronic.system. - Marea ( Mantis ) NRLSD - Marching Band ( Man Band ) øjeRum - Prelude To The Immortality Of Nothing ( Opal Tapes ) OL - Block24 ( ГОСТ ИНСТРУМЕНТ ) Pan Sonic, Muslimgauze - Muslimgauze - Remix 2 ( Sahko ) Pearson Sound - Alien Mode ( Hessle Audio ) Perko - Stutter ( Numbers ) Perko - Pippin ( Numbers ) Pessimist - Love In The Jungle ( Ilian Tape ) Piezo - Blue Light Mama Magic ( Hundebiss ) Piezo - Amore Tossi ( Hundebiss ) Pontiac Streator - Triz Cohors Pt. 3 ( Motion Ward ) Pontiac Streator - Stuck In A Cave ( Motion Ward ) Primal Code - Elixir ( Hypnus ) RDS - Aro ( De Lichting ) Regis - The Sun Rose Pure ( Downwards ) Regis - Everything is Ahead of Us ( Downwards ) Regis - Eros in Tangiers ( Downwards ) Relapse - Two Worlds Colliding … ( Pinecone Moonshine ) Robin Stewart - Not Buoyant ( The Trilogy Tapes ) Roméo Poirier - Le bématiste ( Sferic ) Roméo Poirier - Du rocher ( Sferic ) Shed - Try ( Tectonic ) Significant Other - Little Blue Pills ( Oscilla Sound ) Simo Cell, Abdullah Miniawy - Caged in Aly's Body ( BFDM ) Skee Mask - Zzodiac ( Ilian Tape ) Sockethead - Love Loss Missing Yearning ( Youth ) Sockethead - In Search Of Truth ( Youth ) Sockethead - Jahiliyyah ( Youth ) Soft Boi - Something to Say ( Climate Of Fear ) Soft Boi - Guestlist ( Climate Of Fear ) Stave, Grebenstein - Rack 4 ( Standards & Practices ) Surgeon - The Golden Sea ( Ilian Tape ) SW. - theMARTIANswing ( Avenue 66 ) Tammo Hesselink - Ballet Mécanique ( Nous’klaer Audio ) Terrence Dixon - Unconditional Love ( Tresor ) Terrence Dixon - Program Weight ( Tresor ) Terrence Dixon - Earth Station ( Tresor ) The Untouchables - Pon A Dread ( Rupture London ) Tolouse Low Trax - Dawn Is Temporal ( Bureau B ) Tolouse Low Trax - Inverted Sea ( Bureau B ) Tolouse Low Trax - Berrytone Souvenier ( Bureau B ) Toma Kami - Gymnase Chaos ( Man Band ) Two Shell - Fracture ( Mainframe Audio ) Ulla - Leaves and Wish ( Experiences Ltd. ) Ulla - Feeling Remembering ( Experiences Ltd. ) Ulla - Soak ( Experiences Ltd. ) upsammy - Send-Zen ( Dekmantel ) URA - Dirge ( NAFF ) URA - Shojin ( NAFF ) Varuna - Ratu ( Mantis ) VC-118A - Plonk ( Delsin Records ) Via Maris - Lapse ( Timedance ) Wang Inc. - Gommone ( Random Numbers ) Waon-P - BRF dante2infelno - donfellianoeverythingmix ( The Trilogy Tapes ) Web - Ancient Wind ( Acido ) Yogg, Pharaoh, CUB - The Neverending Gever (CUB Version) ( Parallax ) YPY - Garando ( Acido )

[trinitiesblog]

Hays: another try on how an essentially immortal being can die

Blogger Steve Hays has another crack at my inconsistent triad. As usual, I’ll omit his sins and cut a lot of irrelevant material. Basically, he tries his hand at a little ad hoc philosophizing about death. It doesn’t go well…

1. He repeated his definition: “To die is to lose all or most of one’s normal natural life functions.”

But God is not alive in that sense. Angels are not alive in that sense. Is there any evidence that 1C Jews or Christians thought incorporeal beings are alive in that sense? 

One’s normal life functions are relative to one’s kind. Yes, they did think back then that God is alive, that he enjoys divine life-processes (whether temporal or timeless).

2. Tuggy says that to disprove his inconsistent triad, it’s necessary to show that each proposition is true. But that’s a category mistake. That’s not what makes a triad of propositions logically consistent or inconsistent.  Tuggy is shifting grounds. 

(Facepalm.) The triad is interesting because many will want to affirm all three. But on the face of it, they ought not, since it can’t be that all three are true. One sort of reply is showing that the three could all be true after all. (More on this below.) Occasionally, Mr. Hays will make a gesture in this direction, though he’s not yet given a real answer. And as I said in the podcast, other answers would be (1) saying which to deny and why (which I have done), or (2) showing that we should accept all three, despite their seeming inconsistency.

Suppose we say “Methuselah died”. From a philosophical standpoint, that’s deceptively ambiguous. What died? That depends on your anthropology.

Nope. What died is Methuselah, the human person. The dier is not at issue; it’s him. Yes, this will understood to have different implications on different views of human persons.

… suppose you define a complete human being as a union of a mortal body with an immortal soul. …We can posit this as a hypothetical…. If, according to our definition, Methuselah just is an embodied soul, then to say “Methuselah died” might mean the entire composite died. His soul died along with his body.

Again, there is no ambiguity about who or what dies. It is the man Methuselah.

If we wanted to be pedantically precise, we wouldn’t say “Methuselah died”, but “Methuselah’s body died”. 

Nope. (Here come a bunch of analytic truths.) To die a human death is to lose a human life. Only a human being can lose a human life. If you’ve died a human death, then you were a human being. If dualism is true, a human body is not a human being.

By hypothesis, though – Steve is assuming dualism here – the body is not a man, but at most is a non-essential part of a man. So no, the dualist should not say that “Bob died” means “Bob’s body died.” It does not mean that. It means that Bob died, which (according to the dualist) involves the separation of soul from body, and normally the dissolution of the latter. And according to everyone, dying is losing all or most of one’s normal life processes. In this example, Bob (= a certain soul) suffers this.

Although Methuselah is an embodied soul, to say he died is not equivalent to the claim that all of him died. Not equivalent to the claim that both his body and soul expired. 

If he just is (we’re assuming) the soul, that soul (= that human being) is the one thing here that can undergo a human death. “All of him” here is not supposed to be an additional human person who might die. Of course, “Meth died” does not imply that all parts of Meth died. But it does imply that the whole Meth died!

…you can devise a specious inconsistent triad:

i) Methuselah died

ii) Methuselah is immortal

iii) What is immortal can’t die

Specious, yes. That is not even apparently an inconsistent triad, unlike the one I’ve been discussing. (Meth may have become immortal since his death – like the Lord Jesus.)

From the standpoint of substance dualism, the same individual is both mortal and immortal. That’s because he’s mortal and immortal in different respects. Mortal in reference to his body but immortal in reference to his soul. …I can stipulate the immortality of the soul for discussion purposes.)

OK, if you want. Nearly all substance dualists nowadays, of course, think that you and I are (presently) mortal. In general, you can say that a thing is F and not-F, if really it has a part which is F and a part which is not-F. E.g. She is pretty and ugly (pretty face, ugly rest of her body). That doesn’t work here, though. You’ve granted that the person just is the soul. So contrary to scriptural teaching and common sense, you’re asserting that all humans are always immortal. It doesn’t help to say that the body dies. Sure, even if the soul is immortal, the body may rot and fall apart. But it does not die a human death, the death of a human self – not on dualism, which we’re assuming.

It’s easy for special pleading to prevail here. But consider this scenario. Demon manages to permanently kick a soul out of his body. Then demon in that body gets hit by a truck. Body goes splat. Does demon die? No! He’s still got all the demon-life he had before. Just had his puppet taken away. Does anything die a human death here? Not in the truck accident. But in the initial episode, yes. The man, the evicted soul, has lost his normal life functions!

Why am I discussing substance dualism? As an analogy for the hypostatic union. Just as a human being is a composite being, Jesus is a composite being by virtue of the Incarnation. A union of two natures, one mortal and the other immortal.

I note in passing that this requires the natures to be concrete beings. Abstracta can neither die nor be alive.

That’s analogous to a union of two substances, one mortal and the other immortal. And in both cases, there are material and immaterial components. …Back to Tuggy’s “inconsistent triad”:

i) Jesus died

ii) Jesus was fully divine

iii) No fully divine being has ever died

But that suffers from the same equivocation as my “inconsistent triad” about Methuselah.  To say “Jesus died” is a claim about his body, and not about the individual in toto. Just as Jesus is both mortal and immortal by virtue of a mortal body in union with an immortal soul, Jesus is additionally both mortal and immortal by virtue of a mortal component (his body) in union with an immortal component (his nature).

“Jesus died” is a claim about Jesus.  In effect, the view you’re suggesting is just denying that Jesus died. Not the NT view of course. Perhaps you want to say that “Jesus died” should be counted as true because his body – or maybe you mean to say here, is human nature – died. That seems a mere verbal decoration, though, for a denial of a central gospel claim.

Mr. Hays seems to have a problem here seeing what an all-are-true answer requires. The logical form of i-iii can be analyzed in medieval style as:

All J are D.  (All things which are Jesus are things which have died.)

All J are F.  (All things which are Jesus are things which are fully divine.)

No F is D.  (No thing which is fully divine is a thing which has died.)

Or in modern style:

Dj  (Jesus died.)

Fj  (Jesus is fully divine.)

(x)(Fx -> -Dx)   (For any x, if has died, then it is not the case that it is fully divine.)

Now as a matter of logic, no triad of either form can all be true; any two logically imply the falsity of the remaining one. The obvious thing to do, really, is to find a reason to deny one or more of the three, which is what I’ve done. Mr. Hays wants to say they’re all true, correctly understood. What he must do, then, is to show what their true logical form is, since it must not be one of the above analyses. This needn’t be done in symbols; one can use something close to normal English. But it’s not even clear that he wants to do this. Perhaps he thinks that iii should be denied, against the NT?

So far, he’ suggested changing the first to Db (Jesus’s body died). Db is indeed logically consistent with the Fj and (x)(Fx -> -Dx). But the NT teaching is that Jesus died, Dj.  Does he really want to deny Dj? I doubt it. But neither has he shown how catholic two-nature theorizing reveals the true logical form of i-iii. Nor has he argued that i-iii should all be accepted despite their seeming inconsistency.

In sum, still no answer.

http://trinities.org/blog/hays-another-try-on-how-an-essentially-immortal-being-can-die/

[reedreadsgreek]

Luke 16:1-4

1 Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς, Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 2 καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ, Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν. 3 εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος, Τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι. 4 ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους αὐτῶν.

My translation:

1 And he was also saying to the disciples, “There was a certain rich man who had a household steward, and this one was accused to him as one wasting his possessions. 2 And after calling him he said to him, ‘What is this I hear about you? Give the account of your stewardship, for you are no longer able to steward.’ 3 And the steward said to himself, ‘What shall I do, for my master is taking my stewardship away from me? I cannot dig, I am ashamed to beg. 4 I know what I will do, so that when I am removed from the stewardship, they might receive me into their homes.’

Notes:

NASB translates the imperfect Ἔλεγεν (v. 1) as progressive (“He was saying”), the others as aoristic (“He said”).

NIGTC notes that with no change of setting implied, Jesus’ is now addressing both the Pharisees and the disciples.

EGGNT notes that Ἄνθρωπός τις ἦν πλούσιος could be, “A certain man was rich” (πλούσιος predicate) or “There was a certain man who was rich” (πλούσιος attributive). NIGTC calls the rich man an ‘absentee landlord’.

ὁ οἰκονόμος, “household manager, steward”, is οἶκος, “house”, + νέμω, “to allot, dispense, manage” (not in NT; it is the root of ὁ νόμος, ‘law, custom’). It occurs 10x in the NT. HELPS says the household manager was usually a freedman, ‘a slave released from forced, legal servitude.’

οὗτος refers to the steward. It is not emphatic, but shifts the subject of the sentence from the rich man to the steward.

διαβάλλω, literally “to throw across”, i.e. ‘to throw rocks at one another’, hence, “slander, accuse”. It is a hapax legomenon.

The dative αὐτῷ describes the rich man as the recipient of the charges against the steward.

We saw διασκορπίζω (9x), “I scatter”, back in 15:13 as the prodigal son squandering his father’s money. In all of the other 7 occurrences in the NT, it means the literal “scatter”.

τὰ ὑπάρχοντα, “possessions”, is literally “the things that exist”. With διασκορπίζω, “scatter, squander”, NLT’s “money” seems a better fit. Or perhaps “resources”.

φωνέω (v. 2), from ἡ φωνή “sound, noise, voice”, here is “call, summon”. The aorist participle φωνήσας is temporal-antecedent, attendant circumstance, or both.

There is an implied εἶ in the master’s question.

ἀποδίδωμι is not just “give” but “give back”, “give what is due”.

Since the master has already made up his mind to fire the steward, I wonder if τὸν λόγον τῆς οἰκονομίας σου, “the account of your stewardship” doesn’t mean “Give me an explanation of your actions” but “Turn in your records of accounting”. NIGTC says, ‘a demand for a statement of the accounts for the benefit of his successor.’ He thereby has a few more hours to get his records together before his termination is complete.

ἡ οἰκονομία, “stewardship, management”, is obviously related to ὁ οἰκονόμος. Abstract nouns like this are often feminine.

οἰκονομέω, “I steward, manage” is a hapax legomenon.

ἔτι, “yet, still”, here means “any longer” (negated with οὐ).

The form ποιήσω (v. 3) could be either future (“What will I do?”) or subjunctive (volitive: “What shall I do?”).

I would have thought that ἀφαιρέω (10x) was from αἴρω, “I take away”, but the resources say it is from αἱρέω, “I choose, prefer”. The two verbs are probably related. NIGTC notes that the present ἀφαιρεῖται refers to the process of the dismissal which is not yet complete.

σκάπτω (3x; only in Luke) is “I dig”, referring to manual labor. NLT adds “ditches”.

Since the object of ἰσχύω refers is manual labor, it seems to here have its original meaning, “to be strong [enough]” (most translations) rather than its more common usage, “I am able”.

ἐπαιτέω, “I beg”, is αἰτέω, “I ask, request” intensified by ἐπί-. It occurs 2x, both in Luke. προσαιτέω (3x) also means “beg”.

αἰσχύνομαι (5x) in the middle is “I am ashamed, put to shame”, from ἡ αἰσχύνη (6x), “shame”. There is a strong cultural element to shame with the original audience; you should do a study on this if you have not yet.

The aorist ἔγνων (v. 4) is dramatic: “I know!” NIGTC notes (referencing Moule), “an instantaneous action is over before it can be commented on, and that a Greek punctiliar has to be translated on occasion by an English simple form; so the meaning is ‘I know what I will do’, more exactly, ‘I found out (a moment ago) what I will do’.”

μεθίστημι (5x) is μετά + ἵστημι, “to change [something’s] place, move, transfer, remove”. When used as a prefix, the preposition μετά-, “after”, often has to do with movement. NIV: “lose my job”.

The plural (subjunctive) δέξωνταί is used in place of the passive, but (as with ἑαυτῶν) is also looking forward to the parties in the upcoming verses.

[reedreadsgreek]

Mark 6:35–39

35 Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος καὶ ἤδη ὥρα πολλή· 36 ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν. 37 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ· Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν; 38 ὁ δὲ λέγει αὐτοῖς· Πόσους ἄρτους ἔχετε; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν· Πέντε, καὶ δύο ἰχθύας. 39 καὶ ἐπέταξεν αὐτοῖς ἀνακλῖναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. 

My translation: 

35 And the hour already being great, having approached him, his disciples were saying that, “This place is wild and already the hour is great; 36 release them, in order that, having gone away into the fields and villages in a circle, they might buy for themselves what they might eat.” 37 And answering, he said to them, “You give them something to eat.” And they say to him, “Having gone away, shall we buy bread for two hundred denarii and we will give to them to eat?” 38 And he says to them, “How many breads do you have?” Go look.” And having come to know, they say, “Five, and two fish.” 39 And he ordered them to recline everyone party by party upon the green grass.

Notes: 

6:35 

The aorist participle γενομένης (from γίνομαι) with ὥρας (“hour”) is a genitive absolute. πολλῆς could be translated “late” and regarded as the predicate of γίνομαι (“when the hour became late”; sim. most translations), or else attributive with ὥρας translated “time” (“when much time passed”, ICC). γίνομαι is modified by the adverb ἤδη, omitted by many translations as unnecessary. 

οἱ μαθηταὶ is the subject of the imperfect ἔλεγον (from λέγω), modified by the temporal-antecedent aorist participle προσελθόντες (from προσέρχομαι). ὅτι introduces direct speech, and is omitted in English. οἱ μαθηταὶ is modified by the genitive of subordination αὐτοῦ, referring to Jesus. 

ὁ τόπος is the subject of ἐστιν (from εἰμί) and ἔρημός the predicate. The accent from the enclitic ἐστιν has moved backwards onto ἔρημός. 

ὥρα is the subject of an implied ἐστίν and the adjective πολλή (here, “late”) the predicate. The verb is modified by the adverb ἤδη. 

6:36 

The aorist-tense of the imperative ἀπόλυσον (from ἀπολύω, “I release, set free”; here: “dismiss”; most translations, “send away”) indicates a specific, one-time command. αὐτούς is the direct object of ἀπολύω, referring to the people of the crowd. 

The aorist participle ἀπελθόντες (from ἀπέρχομαι) is attendant circumstance with ἀγοράσωσιν below, and absorbs its subjunctive mood (“that they might go and buy”). 

κύκλῳ (8x), only in this form in the NT, literally means, “in a circle”; here, “surrounding”, used adjectivally to modify ἀγροὺς (“fields”; most translations, “countryside”) καὶ κώμας (“villages”). The spatial prepositional phrase εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας (“into the surrounding countryside and villages”, most translations) modifies ἀπέρχομαι. 

ἀγοράσωσιν (from ἀγοράζω) is subjunctive (aorist) after ἵνα. The verb is modified by the reflexive pronoun, ἑαυτοῖς, a dative of advantage (“for themselves”). 

The interrogative pronoun τί here functions as a relative pronoun, the direct object of both ἀγοράζω and the 2nd aorist subjunctive φάγωσιν (from ἐσθίω). Alternatively, we could consider it as an an indirect question (“what they might eat”, where the direct question would be, “What will we eat?”; EGGNT). Most translations render this subjunctive as an infinitive (“something to eat”). 

6:37 

Jesus is the understood subject of the aorist εἶπεν (from λέγω), modified by the pleonastic aorist participle ἀποκριθεὶς (from ἀποκρίνομαι). αὐτοῖς is the indirect object, referring to the disciples. 

ὑμεῖς is the emphatic subject of the aorist imperative δότε (from δίδωμι), also required in English to acknowledge the shift in subject, from “them” to “you”. αὐτοῖς, referring to the people, is the indirect object of the verb. The aorist infinitive φαγεῖν (from ἐσθίω) is epexegetical (explanatory) of an implied direct object, such as “something” or “food” (EGGNT). 

The disciples are the understood subject of the historical present λέγουσιν (from λέγω); αὐτῷ, referring to Jesus, is the indirect object. 

ἀγοράσωμεν (from ἀγοράζω) is a deliberative subjunctive (“shall we buy?”), modified by the attendant circumstance aorist participle ἀπελθόντες (from ἀπέρχομαι) which takes on the subjunctive mood (“shall we go and buy?”). ἄρτους is the direct object of the verb (“loaves of bread”). 

τό δηνάριον is a Roman coin, worth about a day’s wage. 

The adjective διακόσιοι (8x) is, “two hundred”, from δίς (“twice”) + ἑκατόν (“one hundred”). δηναρίων modified by the attributive διακοσίων is a genitive of price (“buy two hundred denarii worth of bread”, ESV; “spend two hundred denarii on bread”, NASB). 

The future δώσομεν (from δίδωμι) is a “deliberative future”, and functions similarly to the above subjunctive ἀγοράσωμεν, given that Mark coordinates them with καὶ (EGGNT). αὐτοῖς, referring to the people, is the indirect object of the verb, and the aorist infinitive φαγεῖν (from ἐσθίω) indicates purpose. 

6:38 

Jesus is the understood subject of the historical present λέγει (from λέγω). αὐτοῖς is the indirect object. 

ἄρτους is the direct object of the present ἔχετε (from ἔχω), modified by the interrogative adjective πόσους (“how much?”). 

ὑπάγετε (from ὑπάγω) is a present imperative, while ἴδετε (from ὁράω) is an aorist imperative. This is for lexical reasons, as present imperatives are more common with verbs of motion. Most translations: “Go and see”; NASB, HCSB: “Go look”. 

The aorist participle γνόντες (from γινώσκω, here “I come to know”, “learn”; most translations, “found out”) is temporal-antecedent with the historical present λέγουσιν (from λέγω). 

The indeclinable πέντε (“five”) is attributive with an implied ἄρτους. 

ὁ ἰχθύς (20x) is, “fish”. πέντε [ἄρτους] καὶ δύο ἰχθύας is the direct object of an implied ἔχομεν. 

6:39 

ἐπιτάσσω (10x), is, “I order” (NASB), “command” (ESV), from ἐπί + τάσσω “I arrange”. NIV, NET: “directed”; HCSB: “instructed”. αὐτοῖς, referring to the disciples, is the dative direct object. 

ἀνακλίνω (6x), from ἀνά + κλίνω “I recline”, is literally, “I recline back”. NASB: “recline”; most other translations, “sit down”. The aorist active infinitive ἀνακλῖναι is complementary with ἐπιτάσσω (the sigma of the aorist active infinitive suffix -σαι has dropped out next to the nu). The active voice of this verb and accusative direct object πάντας indicates that the verb is transitive (“have all the people sit down”, NIV, HCSB); however, many translations take αὐτοῖς above to refer to the crowd, not the disciples, and make ἀνακλῖναι intransitive (e.g., ESV: “Then he commanded them all to sit down”). 

τό συμπόσιον (2x, both in this verse), from σύν + πίνω “I drink”, is literally, “a drinking party”; BDAG: ‘a party of people eating together’; most translations, “groups”. The repeated noun συμπόσια συμπόσια functions distributively, similar to δύο δύο (“two by two”) in 6:7, and adverbially modify ἀνακλίνω. Most translations, “in groups”. 

The adjective χλωρός (4x) is, “green” (cf. English ‘chlorophyll’). It elsewhere means “pale” (cf. English ‘chlorine’). 

ὁ χόρτος (15x) is, “grass”. The prepositional phrase ἐπὶ τῷ χλωρῷ χόρτῳ (“upon the green grass”) modifies ἀνακλίνω. 

[reedreadsgreek]

Hebrews 3:7-9

7 Διό, καθὼς λέγει τὸ πνεῦμα τὸ ἅγιον· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, 8 μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, 9 οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ καὶ εἶδον τὰ ἔργα μου 10 τεσσεράκοντα ἔτη· 

My translation:

7 Therefore, just as the Holy Breath says, “Today, if you hear His voice, 8 do not harden your hearts, as in the rebellion, on the day of testing in the wilderness, 9 where your fathers tested me in examination  and saw my works 10 for forty years”;

Notes:

Verse 7

λέγει τὸ πνεῦμα τὸ ἅγιον introduces a citation of Psalm 95:7-11 (Ps. 94 LXX), word-for-word in verses 7-8. It is fun that the verse numbers match up directly between Hebrews 3 and Psalm 95. The present-tense λέγει sees the Scripture as still speaking. This is one of only a few instances in the NT where OT Scripture is directly attributed to the Holy Spirit.

ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε is the protasis of a conditional statement, and μὴ σκληρύνητε τὰς καρδίας ὑμῶν the apodosis. ἀκούσητε is subjunctive after ἐὰν. ἐάν translates the Hebrew אִם, which NIGTC says indicates a wish.

The genitive τῆς φωνῆς after ἀκούω indicates the person or source of what is being heard (the accusative would indicate the content of what is being heard).

αὐτοῦ refers to God in the original context; the speaker at this point is the psalmist (or the Holy Spirit through the psalmist), although some commentators prefer to see Christ as the speaker.

Verse 8

σκληρύνω (6x, 4 of which are in Hebrews) is, “I harden” (most translations). The subjunctive σκληρύνητε with μὴ indicates a strong prohibition. τὰς καρδίας is the object of σκληρύνω; NIGTC points out that in the Hebrew, “heart” is singular.

ἐν τῷ is temporal.

ὁ παραπικρασμός (2x, only in Hebrews; c.f. παραπικραίνω in v. 16), from παρά + πικραίνω “I embitter”, thus literally, “embitterment”, later “revolt, rebellion” (most translations); NASB: “when they provoked me”. “The rebellion” refers to the event in Exodus 17; EGGNT notes that the LXX has translated (rather than transliterated) the place name “Meribah”, which means “rebellion”.

κατὰ is temporal (“on, at”).

EGGNT notes that ἡμέρα could mean “day” (most translations), or more generally to mean, “time” (NIV).

ὁ πειρασμός (21x) is, “testing” (most translations), NASB: “trial”. Again, the LXX translates the place name Massah, which means, “testing”. Lexham SGNT says the genitive τοῦ πειρασμοῦ is either descriptive or a genitive of content.

Verse 9

The genitive relative pronoun οὗ is used here to mean, “where”.

For ἐπείρασαν (from πειράζω), NIV, HCSB have, “tested”; ESV, NRSV: “put me to the test”; NASB: “tried”. The object “me” is apparently assumed with the verb; there is a subtle shift in speaker from psalmist (or Holy Spirit through the psalmist) to God Himself.

For οἱ πατέρες, “fathers”, NIV, NRSV have, “ancestors”.

BDAG defines ἡ δοκιμή (8x) as, ‘an examination for genuineness’, thus, “testing, examination”. Here our author switches from the aorist ἐδοκίμασαν in the LXX of Psalm 95:9 to ἐν δοκιμασίᾳ; EGGNT suggests it is to remove the anacoluthon in the LXX (“Your fathers tested me, tried me”). NIV and NET turn it back into a verb: “and tried me”. NASB sees it as instrumental: “by testing me”. ESV and NRSV render ἐπείρασαν... ἐν δοκιμασίᾳ both together as, “put me to the test”. HCSB keeps the wording of the LXX.

EGGNT says that καὶ here expresses something unexpected or noteworthy, thus “even though” or “and in spite of this” (BDAG).

The accusative τὰ ἔργα is the direct object of εἶδον. Most translations: “my works”; NIV: “what I did”; NLT: “my miracles”.

Our author inserts διὸ (“therefore”) into verse 10, thus making τεσσεράκοντα ἔτη modify εἶδον here, rather than προσώχθισα in verse 10. In 3:17, our author will quote this passage again but go with the LXX wording. Contra the UBS text, my Reader's Greek NT (and most English translations) begins verse 10 after τεσσεράκοντα ἔτη.

[reedreadsgreek]

Luke 12:35-40

35 Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι καὶ οἱ λύχνοι καιόμενοι 36 καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ. 37 μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας· ἀμὴν λέγω ὑμῖν ὅτι περιζώσεται καὶ ἀνακλινεῖ αὐτοὺς καὶ παρελθὼν διακονήσει αὐτοῖς. 38 κἂν ἐν τῇ δευτέρᾳ κἂν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοί εἰσιν ἐκεῖνοι. 39 τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, οὐκ ἂν ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ. 40 καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται.

My translation:

35 “Your loins must be girded and your lamps burning, 36 and you, be like men welcoming their own lord when he returns from the wedding, in order that, when coming and knocking, immediately they will open to him. 37 Blessed are those servants, whom the lord finds awake; truly I say to you that he will gird his loins and have them recline, and coming alongside he will serve them. 38 And even at the second, and even the third watch he finds them thusly, blessed are they. 39 And know this, that if the master of the house had known at what hour the thief is coming, he would not have let him break into his house. 40 Also you, be prepared, for the Son of Man is coming at an hour you do not suppose.”

Notes:

Ἔστωσαν (v. 35) is the 3pl imperative of εἰμί. With the perfect and present participles (respectively) περιεζωσμέναι and καιόμενοι, this is not a command to start doing those things, but to not stop. The perfect participle is conducive to a one-time past action of tucking, whereas the present participle indicates continual burning.

ἡ ὀσφύς with περιζώννυμι is “to gird ones loins”, i.e. to tuck your long robe into your belt in preparation for activity. NIV: “Be dressed ready for service” (sim. NLT); ESV: “Stay dressed for action”; NASB: “Be dressed in readiness”.

ὁ λύχνος, “lamp”, occurs 14x in the NT.

καίω, “I ignite, burn”, occurs 11x.

I had a hard time making sense of verse 36 until EGGNT told me that ὅμοιοι is the predicate of an implied ἐστέ (“You be like...”) and its complement is the dative ἀνθρώποις.

Presumably to avoid confusion, all major translations have “master” for κύριον instead of “lord”, although in the metaphor of the parable he does point to the Lord.

ἀναλύω (2x), ἀνά + λύω, literally means “to loosen up”, i.e. to release the master from his obligations at the feast so he can come home, thus, “depart” or “return”.

ὁ γάμος (16x) means “wedding”, but not a ceremony like we would think of it, but a celebration, a feast.

EGGNT notes that the participles ἐλθόντος and κρούσαντος are a genitive absolute (temporal) construction without an explicit subject (κύριου).

“The door” is the implied object of ἀνοίξωσιν.

The blessedness (μακάριοι; v. 37) of the servants refers to imminent reward from their master; NIV has, “It will be good for those servants”; NLT: “The servants... will be rewarded”.

The participle ἐλθὼν is attendant circumstance with the future εὑρήσει (“he will come and find”).

γρηγορέω means “to be awake” (ESV), but more specifically here, “watchful” (NIV), “alert” (NASB), “vigilant”; NLT: “ready and waiting”.

In a great twist, it is now the master who is “girding his loins” for service (NLT: “put on an apron”), foreshadowing the upcoming washing of the disciples’ feet.

ἀνακλίνω here is transitive, “I make recline”. The clue is that the verb has a direct object, αὐτοὺς.

The participle παρελθὼν is attendant circumstance with διακονήσει. παρέρχομαι often means, “I pass by, pass away”, but here it is more literal, “I come alongside” (most translations, “come”; left untranslated in NLT).

κἂν (v. 38) is a crasis of καί + ἐάν, “even if”.

ἐν τῇ δευτέρᾳ... τρίτῃ φυλακῇ is temporal, “during second or third watch”, and refers to the three Jewish or four Roman watches (shifts of the watchtower guards) into which the night was divided. NIV has, “in the middle of the night or toward daybreak” (sim. NLT). 

οὕτως, “thus”, refers to γρηγορέω of verse 37.

EGGNT says that ᾔδει (v. 39), from οἶδα, is a rare pluperfect in a second-class conditional protasis (usually expecting an aorist). But that makes sense, as the perfect of οἶδα acts like a present, and the pluperfect acts like an aorist. With this construction, we add “he would not have” before the verb of the apodosis.

Byzantine texts add ἐγρηγόρησεν ἄν καὶ after ἔρχεται, “he would have watched, and...”, added from the parallel in Matt. 24:43 (Metzger).

ἀφίημι, “I let go, release”, here is, “permit, allow”.

διορύσσω is literally, “I dig through”, but refers to a burglar breaking into a house.

δοκέω (v. 40), “I think, suppose”, “it seems”, here is, “expect” (all major translations; NLT: “When least expected”).

ἔρχεται is a present-tense standing in for a future. But this works in English, too, implying immediacy: “The Son of Man is coming”.

[reedreadsgreek]

Luke 11:37-41

37 Ἐν δὲ τῷ λαλῆσαι ἐρωτᾷ αὐτὸν Φαρισαῖος ὅπως ἀριστήσῃ παρ᾽ αὐτῷ· εἰσελθὼν δὲ ἀνέπεσεν. 38 ὁ δὲ Φαρισαῖος ἰδὼν ἐθαύμασεν ὅτι οὐ πρῶτον ἐβαπτίσθη πρὸ τοῦ ἀρίστου. 39 εἶπεν δὲ ὁ κύριος πρὸς αὐτόν, Νῦν ὑμεῖς οἱ Φαρισαῖοι τὸ ἔξωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος καθαρίζετε, τὸ δὲ ἔσωθεν ὑμῶν γέμει ἁρπαγῆς καὶ πονηρίας. 40 ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν καὶ τὸ ἔσωθεν ἐποίησεν; 41 πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστιν.

My translation:

37 And after he spoke, a Pharisee asked him if he might dine with him; and going in, he reclined. 38 But when the Pharisee saw that his hands were not first ritually immersed before the meal, he was amazed. 39 And the Lord said to him, “Now, you Pharisees cleanse the outside of the cup and dish, but your insides are full of plunder and evil. 40 Fools, did not the One having made the outside also make the inside? 41 Yet give the things within as alms, and look, all things are clean to you.” 

Notes:

Ἐν... τῷ λαλῆσαι (v. 37) is temporal. Despite the aorist infinitive, ESV has, “While Jesus was speaking”. Both the grammar and politeness suggest that the invitation would have come after Jesus was done speaking.

ἀριστάω, “I eat a meal (usually lunch)”, occurs 3x in the NT. See the cognate τό ἄριστον below.

Strongs says ἀναπίπτω (ἀνά + πίπτω) is literally, “I fall back (upon the breast of another person reclining at dinner)”, thus, “I recline (at the dinner table)”.

τό ἄριστον (3x) is, “mid-day meal”.

The aorist participle ἰδὼν (v. 38) is temporal or causal (or both).

Here βαπτίζω, “to immerse, baptize”, refers to ceremonially dipping hands in water before a meal. Thus, “wash” (NIV, ESV) is a bit misleading, since the point is not to remove dirt for hygienic reasons. NASB has, “ceremonially washed”. NLT has, “the hand-washing ceremony required by Jewish custom”.

For θαυμάζω, “I marvel”, NIV & NASB have, “surprised”; NLT: “amazed”; ESV: “astonished”. Given the strong faux pas this would have been, I think, “shocked” would be a good translation.

BDAG says the emphatic Νῦν ὑμεῖς (v. 39) means, “As it is”. EGGNT, “As a matter of fact”. Every translation has simply, “Now” or “Now then”.

The articular adverb τὸ ἔξωθεν is substantival.

Jesus shifts from literal (“cups and dishes”) to figurative (“inside of you”) in the middle of the verse.

For ἡ ἁρπαγή, “plunder (NASB), robbery”, NIV, NLT, & ESV have, “greed”.

For ἡ πονηρία, “evil”, every major translation has, “wickedness”.

The adjective ἄφρων (v. 40), here substantival, literally means, “lack of perception” or “without rationality”. HELPS says, “willful ignorance”. 

EGGNT says οὐχ introduces a question expecting a ‘Yes’ answer.

ὁ ποιήσας is substantival and temporal-antecedent: “The One who made”. 

ἔνειμι (v. 41) means, “I am within”, thus the substantival participle τὰ ἐνόντα is, “the things within”.

ἡ ἐλεημοσύνη, “alms, charity”, occurs 13x in the NT, 10 of which by Luke.

δότε is an aorist infinitive. I wonder if the aorist indicates a one-time solution to the Pharisee's problem of greed, or if it is rather a summary statement of the new lifestyle Jesus is pointing them to.