Friday, December 6, 2019

Fwd: Was Moses Exposed, Abandoned, or Thrown Out? (Acts 7:19)

---------- Forwarded message ---------
From: billmounce.com <newsletter@billmounce.net>
Date: Mon, Oct 7, 2019 at 9:18 AM
Subject: Was Moses Exposed, Abandoned, or Thrown Out? (Acts 7:19)
To: Rick Livermore



Monday with Mounce
Dynamic equivalent translations are not overly concerned with concordance, i.e., translating the same Greek word with the same English word. But if it is possible to find the right English word that matches all the different uses of the Greek word, it can be a good thing. Yet that task can be more difficult than you might think. And the Greek of Acts 7:19 is a bit treacherous.
Dynamic equivalent translations are not overly concerned with concordance, i.e., translating the same Greek word with the same English word. But if it is possible to find the right English word that matches all the different uses of the Greek word, it can be a good thing. And yet that task can be more difficult than you might think.
In Acts 7:19, Luke writes that the Egyptian king "dealt treacherously with our people and oppressed our ancestors by forcing them to throw out (ἔκθετα) their newborn babies so that they would die." ἔκθετος technically means, "to expose, abandon" (BDAG) and was the standard term for infanticide. The problem with "expose" is that many people, especially from those cultures that do not practice infanticide, may not understand what you were saying.
(To be safe, I should add that all cultures practice some form of infanticide, but not always by exposing the child to the elements.)
Some translations go with "expose" (NASB, ESV) while others use "abandon" (CSB, NRSV, NET, NLT). The NIV has "throw out," and the KJV has "cast out."
The problem of course is that Moses was not exposed or thrown out. He was placed in a makeshift boat and watched over by his big sister. And to make it even more difficult, you will need to use the same translation in verse 21. "When he was placed outside (ἐκτεθέντος), Pharaoh's daughter took him and brought him up as her own son" (NIV). ἐκτίθημι means to "withdraw support or protection from, expose, abandon" (BDAG), again, often used for infanticide.
"Expose" sounds too formal and isn't accurate to the historical situation, and neither is "thrown out." So "abandon" will have to do.
By the way, isn't the Greek of v 19 fun? οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας [ἡμῶν] τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζῳογονεῖσθαι.
  • The basic sentence is οὗτος ἐκάκωσεν τοὺς πατέρας [ἡμῶν], "he oppressed our ancestors."
  • κατασοφισάμενος τὸ γένος ἡμῶν is a participial phrase modifying οὗτος, "deaing treacherously with our people," spelling out the manner in which the king mistreated their ancestors.
  • The articular infinitive τοῦ ποιεῖν is epexegetical, spelling out the manner in which he oppressed them, "by forcing them."
  • τὰ βρέφη ... αὐτῶν is the object of the infinitive, "their infants."
  • ἔκθετα is the hard one. It is the complement in a double accusative object-complement construction. "The act of doing their infants as an abandonment. Bruce says τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν is "an explanatory phrase, involving some idea of purpose, loosely appended to the principal clause" (167). I'll say it is!
  • εἰς τὸ μὴ ζῳογονεῖσθαι closes by spelling out the purpose of exposing the infants, "so that they would die."
Aw, the joys of proper Greek.
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Fwd: How to tell a Story in Greek (1 Tim 1:6)

---------- Forwarded message ---------
From: billmounce.com <newsletter@billmounce.net>
Date: Mon, Dec 2, 2019 at 9:18 AM
Subject: How to tell a Story in Greek (1 Tim 1:6)
To: Rick Livermore


Monday with Mounce
One place that Greek and English are quite different is in how they tell a story. English tends towards the "verb ... verb ... verb" construction. "She came and saw and conquered." Greek tends to start with anarthrous aorist participles and then an indicative verb. "After she came and after she saw, she conquered."
In first year Greek, students tends to use temporal indicators like "after" and "while," which is why it seems most anarthrous participles are temporal. This is a good starting point, and it does let your teacher know that you know the difference between a participle and an indicative verb, but it is poor English style, and even in first year the final translation should be proper English. The challenge comes when trying to determine from the context when the participle is more than temporal, more than merely indicating sequence.
In 1 Tim 1, Paul is arguing that the goal of his instructions to Timothy is "love from the triad of a clean heart and a clear conscience and a sincere faith" (v 5). While most English translations start a new sentence at v 6, it is actually a relative clause, the antecedent of ὧν being the triad. "Some have departed (ἀστοχήσαντες) from these (ὧν) and have turned (ἐξετράπησαν) to meaningless talk" (NIV).
So how do you translate ἀστοχήσαντες ἐξετράπησαν? If it is merely indicating sequence, you could start with "after having swerved" followed by "they have wandered away," but let's translate into English. If it is straight sequence, then you would do what the NIV does: "have departed and have turned." But does context suggest something else is happening?
One of the interesting questions in the Pastorals is whether the false teachers were deceived, or whether they knew what they were doing? Did they know the truth of the gospel and were they teaching what they knew to be false? As you read further into the Pastorals, it is clear that they knew exactly what they were doing, and using that as context we can see that Paul intends something more than mere sequence in v 6.
The basic point is that they have turned (ἐξετράπησαν) to meaningless talk, but why? If ἀστοχήσαντες is a causal participle, then their turning aside is due to a conscious rejection of love stemming from "a clean heart and a clear conscience and a sincere faith." That seems to fit the context better. It is because they consciously departed from love that they turned to meaningless talk.
So often heretical teaching is based not on a serious and genuine desire for truth but on moral corruption. Not all heresy of course, but this was the case in Ephesus and I suspect is the cause of much modern heresy and false teaching. But this means that when talking to people about false teaching, you can't always assume their motives are genuine. Sometimes you have to probe deeper into their moral lives. And that requires a significant dose of the Spirit's insight.
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