You certainly don't think you are going to get JB to buy into biblical
internal inconsistency, do you Carl? He is as much an advocate of the
internal consistency of scripture as I. But, if haven't forgotten our
recent, but brief, discussion on this and hope someday to develop it with
you, if you like. These tidbits do wet my appetite. Am heading off to
high school camp next week (you didn't know I was so young?), not as a
camper, but as the Bible teacher. Man, they must think just because I
raised 7 teenagers, then I must know something about it.
>>>Let me try taking FANEROW in both clauses in the middle/reflexive
>sense: TA
>>>DE PANTA ELEGCOMENA hUPO TOU FWTOS FANEROUTAI, (14) PAN GAR TO
>FANEROUMENON
>>>FWS ESTIN. "And all that is put to the proof comes to illumination
>under
>>>the impact of the Light, for everything that manifests itself is
>Light."
>>
>>How about we go _all_ the way and take ELEGXOMENA as middle? Then we
>>have the sense: "And all that bears reproof manifests itself under
>the
>>influence of the Light; for everything that manifests itself is
>Light."
>>This seems to transition more smoothly to 14(b). I think I can agree
>>with the above:- at least it is gramatically/logically consistent!
>
>Really?!!? Actually I think your wording "bears reproof" still
>reflects a
>passive sense--and I DO think ELEGCOMENA [although I'd PREFER to use X
>for
>Chi, I've now conditioned myself to use C for Chi and X for Xi] is
>PASSIVE
>here rather than middle: the Light functions as both criterion and as
>judge
>and divider between the blind and the seeing, the unenlightened and
>the
>enlightened. I think (personally) that the puzzlement in the verse
>derives
>from the equation here of the "enlightened" with "Light."
>Nevertheless, I
>think that works: it seems to me that the idea here is --as in John 3
>--
>that those who respond to revelation (the shining of the Light) come
>to the
>Light and thereby become "citizens" of the realm of Light so that they
>can
>even be referred to as "light." I would guess that, historically
>speaking,
>all this light/darkness imagery in the ancient world goes way farther
>back
>than Plato all the way to Zoroaster.
>
>Incidentally, while I certainly do believe that many of the NT verbs
>commonly deemed deponent or passive are really middle, I've never
>tried to
>argue that there is no passive in NT Koine. In this particular
>instance I
>DO think ELEGCOMENA is passive and that the clear sign of that is the
>hUPO
>agent construction.
>
>>>> Reason #173 to fear technology...
>>>>
>>>> o o o o o <o <o> o> o
>>>> .|. \|. \|/ // X \ | <| <|>
>>>> /\ >\ /< >\ /< >\ /< >\ />
>>>>
>>>> Mr. Asciihead learns the Macarena.
>>>
>>>This is nice, Jim. Before I looked at your explanation about Mr.
>Asciihead,
>>>I thought this was either (a) an outline of the "deep structure" of
>the
>>>propositions of Eph 5:13-14, or (b) a chart explaining how to key
>the Greek
>>>accents: circumflex, smooth + grave, etc., etc. But the third one
>doesn't
>>>quite work: it can't be rough + acute because the elements are
>reversed.
>>
>>Are you kidding me? ;-)
>
>Well, yes. I didn't seriously think it was a Chomskian formula; on the
>other hand, it DOES have a superficial likeness to Greek diacriticals,
>don't you think?
>
>>---------------------------------------------------------------------
>> The deepest and most pure humility doth not so much arise from
>> the consideration of our own faults and defects as from a calm
>> and quiet contemplation of the Divine purity and goodness. Our
>> spots never appear so clearly as when we place them before the
>> Infinite Light; and we never seem less in our own eyes than when
>> we look down upon ourselves from on high.
>> (Rev. Henry Scougal, _The Life of God in the Soul of Man_, 130)
>>---------------------------------------------------------------------
>
>Actually, I like this that you've cited. I find it interesting,
>moreover,
>that it reflects the Ephesians passage here under consideration (did
>you
>use it here for that reason?)--and also that it is loaded with
>"middle/reflexive" verbs:
>"consideration of our own faults and defects" = hOTAN TAS TE hAMARTIAS
>KAI
>TAS ELLEIYEIS TAS hHMWN AUTWN SKEPTWMEQA; "appear so clearly" =
>SAFESTATA
>FANEROUNTAI; "when we place them before the Infinite Light" = hOTAN
>PROTIQWMEQA AUTAS EMPROSQEN TOU FWTOS TOU APEIROU; "when we look down
>upon
>ourselves" = hOTAN hHMAS AUTOUS KATAQEWMEQA. It has a ring--shall we
>say,
>an effulgence--, moreover, that is at once Platonic and Calvinist.
>What a
>combination!
>
>
>
>Carl W. Conrad
>Department of Classics/Washington University
>One Brookings Drive/St. Louis, MO, USA 63130/(314) 935-4018
>Summer: 1647 Grindstaff Road/Burnsville, NC 28714/(704) 675-4243
>cwconrad@artsci.wustl.edu OR cconrad@yancey.main.nc.us
>WWW: http://www.artsci.wustl.edu/~cwconrad/
>
>
>