[B-Greek] Present tense for future events (was 1 John 1.9)
edmishoe at yahoo.com
Thu May 7 14:40:54 EDT 2009
Thank you for these examples Iver. Let me suggest, without appropriate study time in these usages, the following in order to show why I have come to my conclusions.
3:18 ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται
hO PISTEUWN EIS AUTON OU *KRINETAI*
CEV: No one who has faith in God's Son will be condemned.
EM: The idea here is not that the believer will not come into condemnation in the future, true though that be, but that the believer "IS NOT condemned (even now)".
7:33 Ἔτι χρόνον μικρὸν μεθ᾽ ὑμῶν εἰμι καὶ ὑπάγω πρὸς τὸν πέμψαντά με
ETI CRONON MIKRON MEQ' hUMWN EIMI KAI *UPAGW* PROS TON PEMYANTA ME
NLT: I will be with you only a little longer. Then I will return to the one who sent me.
EM: Again, the idea is not "I will be with you (in the future) only a little while. And the conditions that must be fulfilled or met before Christ returns to the one having sent him are already being met. I think this is why the NLT translation adds "THEN I will return." The addition of THEN adds a deictic center. But this usage seems to conflict with my previous statements about adverbs modifying verbs not serving as deictic centers. I need to restate that as adverbs modifying verbs indicating "HOW" never serve as deictic centers, but adverbs functioning as "WHEN" or temporal adverbs can serve as deictic centers.
7:41 Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται;
MH GAR EK THS GALILAIAS hO CRISTOS *ERCETAI*
NLT: Will the Messiah come from Galilee?
REB: Surely the Messiah is not to come from Galilee.
EM: This is really not a temporal expression. The idea is "The Messiah IS not coming out of Galilee (whenever he does come)." Also, the idea is also not "The Messiah will not come in the future out of Galilee." Sometimes adding "in the future" helps resolve these kinds of temporal issues.
For 2. a few examples also (Tony suggests 24 of these in John):
2:18 Τί σημεῖον δεικνύεις ἡμῖν
TI SHMEION *DEIKNUEIS* hHMIN
NIV: What miraculous sign can you show us?
EM: The request is not for a sign in the future. What miraculous sign can you show us RIGHT NOW. Again, adding "in the future" clears these kind of constructs up.
4:11 πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν;
POQEN OUN *ECEIS* TO hUDWR TO ZWN?
CEV: Where are you going to get this life-giving water?
EM: Just add "in the future." The idea is NOT where will you get this water in the future, but where is this water to which you refer.
10:32 διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε;
DIA POION AUTWN ERGON EME *LIQAZETE*?
GW: For which of these good things do you want to stone me to death?
EM: Jesus is not asking when in the future (as if he is inquiring about their intentions for next Thursday) do you plan on stoning me, but for which good work are you even now (they have already giving Jesus indication that they are going to stone him; perhaps they have gathered some stones to initiate the stoning; something prompted this question by Jesus; there was obviously indications of a stoning taking place) beginning to stone me. The stoning of someone begins with antecedent actions, such as holding counsel to confirm an act worthy of stoning has been committed, the gathering of stones, etc.
Anyway, I will need more time to analyze these passages, but I wanted to show the thinking process behind my conclusions.
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