My name is Rob Plummer, and I am a New Testament professor at Southern Seminary in Louisville, KY. This website is my feeble effort to provide ongoing accountability to busy pastors to read Greek daily and progress in their ability. Don’t yet have the 2-minute video waiting for you in your Inbox every morning?
As always enjoying these educational snippets. I have one question regarding this verse. Why don't the Present Participles διδασκων, κηρυσσων, θεραπευων have οντ in their endings?
"Do this in remembrance of Me" I would argue invites the worshipper to testify through this ordinance. It's a testimony before his brethern which is a small step toward more overt witnessing in other contexts. It's too bad most Evangelicals (those who believe folks need converting) only allow their congregants to "remember" once a month as opposed to the Apostolic pattern of "on the first day of the week" (Acts 20.7). 🤔
Genesis 1 is ELOHIM (Lucifer and the fallen angels). They made this realm. They made man in their image. (tares = natural man) Man is an idol, a trap to hunt angels. Genesis 2:7 the Lord God forms His representative in their system. (wheat = spiritual man) One Gospel: Gospel (GOOD ANGEL) of Reconciliation. Jesus Christ came into THEIR kingdom to reconcile fallen angels unto Himself. We are the fallen angels (ELOHIM) kept in DNA chains of darkness. If you do not confess being a fallen angel in Lucifer's kingdom, then you are an unbeliever. Unbeliever = those that claim to be made in the image of ELOHIM(gods). REPENT FALLEN ANGELS.
@@philipkennedy6006 In Genesis 3:5, the serpent said Ye shall be AS gods. In John 10:34, Jesus said Ye ARE gods. Stop believing your father, the devil.
I'd love to hear more about why you (and translators, in general) choose "Through" to translate "en" in this verse. The first word to pop to mind for "en" is "in" - and the Step Bible says specifically that that is the usual translation for instances of "en" followed by the dative. I can definitely see that it reads more smoothly in English - but wondering if there are other rationales for this choice. Thank you : )
Words do not always translate exactly between languages. While 'en' usually translates to "in" in English, there are situations where other words make more sense.
You explain "paragonti ... Iesou" as a "dative absolute." Datives or accusatives absolute, yes, but I am not aware of any dative absolute construction. I have found nothing on such a construction in Smythe, Goodwin, Blass, or Zerwick. Isn't the dative used here simply the complement with the verb "ecoloutheson"?
"hilasterion" is hard to translate and is, essentially, not really a known word. "Propitiation" is a polite deferral to the Latin Vulgate which uses "propitiatio". Unfortunately, I have been unable to find any old lexical definitions for "propitiation" or "propitiatio". Saying "propitiatio" means "propitiation" is unhepful. Saying "propitiation" means "atonement" is unhelpful and probably untrue - "atonement" is a relatively new word in English and cannot be construed as a mere synonym of "propitiation". Therefore translation "hilasterion" as "mercy seat" is an honest and safe choice. Translating it as "propitiation" is also safe because it is the choice that others made long ago and we trust that. Translating it "atonement" is... wrong.
I agree with mercy seat and am also on the subjective genitive side of pistis christou, and so really appreciate your open discussion of it and willing to bring attention to the fact that "faith in Jesus Christ" is an interpretive decision and the greek does not demand it. Many on your side of the debate wouldn't even bring those options up to their audience. Thank you!
To me, using "propitiation" is just as opaque to many people (and they might not know it, since they hear it all the time), and I prefer "mercy seat" because (1) you can look it up in the OT to see how Jesus is the fulfillment and what it meant (propitiation), and (2) it leans into the literary beauty of the Bible (a miraculous work of art!), rather than theologizing so the beauty is lost. This is a symbol of propitiation that anyone who knows their Bible can understand, so I don't think it's a place to jump to the "meaning" (although I'm not against that in *every* case necessarily).
I do agree with Schreiner on this. As it establishes Jesus as the antitype of the OT sacrificial system. That His sacrifice, once for all, replaced all those of OT Israel. The CSB has become one of my favorite translations.
The Greek word ἱλαστήριον (hilasterion) in Romans 3:25-26, often translated as "propitiation," has rich theological implications. It connects Jesus to the Old Testament concept of the Mercy Seat of the Ark of the Covenant, where the high priest would sprinkle the blood of the atoning sacrifice on the Day of Atonement. While the Greek construction is not a true double accusative, but rather a prepositional phrase with object, highlighting Jesus’ substitutionary role as the means of atonement, the repetition of ἱλαστήριον emphasizes Jesus's role as both the sacrificial offering and the place of atonement. This connection suggests that Jesus is the fulfillment of the Old Testament sacrificial system, the means by which God's wrath is appeased and forgiveness is granted to believers.
I've been going through the recent release of The Legacy Bible which is sort of an update to the NASB and wondered if you've checked it out. The use the divine name instead of the generic "Lord" is great! However, it seems to lack in other areas, such as lack of meaning just to accomodate making a change. Change is NOT good when it's done for no reason!
I study both Modern and Biblical Greek, though I'm hardly an expert in either. In Modern Greek, Gelao is to laugh. Kata often means down. I'm suspecting that the root of kategelon, then, is "to laugh down" - which is quite a word picture. (please correct me if I'm wrong)
