Timothy
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Timothy
KeymasterSorry Steve, I made that more technical and complicated than it needed to be to answer your question. Suffice it to say that whenever you see a modifying noun in either the genitive case or dative case, a preposition needs to be supplied if one is not stated. The preposition that is supplied must be one that normally takes a genitive case object (if the noun is in the genitive case) or one that normally takes a dative case object (if the noun is in the dative case). This is true whether or not it has the article. (If it has the article, it will always agree in case, number, and gender with the noun it modifies).
Here is an example of a modifying noun in the genitive case. In Matt. 6:33 the expression τὴν βασιλείαν τοῦ θεοῦ (“the Kingdom of God”) is used. A bare literal interlinear would read, “the Kingdom the God.” However, the modifying noun (with the article) “the God” is in the genitive case. By far the most common preposition required by the nuance of the genitive case is the English “of” (implying ownership) or “from” (implying source). It can either be translated “the Kingdom OF God” or “the Kingdom FROM God.” But if you were to ignore the genitive case of the articular noun “τοῦ θεοῦ” you might be tempted to translate it “the God” instead of “of God.” This is where most printed interlinear Greek-English Bibles let you down because they do not reflect the parsing. The genitive case of the noun (and its article) requires either “of” or “from” here.
So the bottom line is that “poor IN spirit” is correct. The preposition is necessary to reflect the implications of the noun “spirit” (and its definite article) being placed in the dative case.
If you are merely looking at an interlinear Greek-English text you probably would not be able to know the case of the noun. If you cannot read Greek and thus cannot recognize the differences in spelling of the suffixes (which determine case, number, and gender), you would be greatly helped by using an interlinear that parses the words for you. Here is one that can be very helpful:
https://www.scripture4all.org/OnlineInterlinear/Greek_Index.htm
Matthew 5 can be found here: https://www.scripture4all.org/OnlineInterlinear/NTpdf/mat5.pdf
You will see that under the word translated “spirit” the parsing is as follows: n_ Dat Sg n. This means: n_ (noun) Dat (dative case) sg (singular number) n (neuter gender).
Timothy
KeymasterSteve,
The New Testament was written in Koine Greek, the dialect of the common people. As such, it is less refined and less precise than earlier Classical Greek. One of the ways this shows up is in the use of prepositions. While in Classical Greek prepositions are typically stated, in Koine Greek prepositions are often implied rather than actually stated. So Koine Greek is less wordy, but also less precise. However, in translating, the prepositions are necessary. The question is not whether a preposition should be there, but which presposition was being implied. In Matt. 5:3, οἱ πτωχοὶ τῷ πνεύματι is properly translated “the poor in spirit (or breath).”
Greek prepositions have an object (the word following the preposition) that is either in the accusative case, genitive case, or dative case. Some Greek prepositions always have an object in the genitive case. Others always have an object in the dative case. That is, certain prepositions are fixed in their sense to a particular case. However, some Greek prepositions can have an object in more than one of the cases. When this occurs, that preposition can have very different meanings dependent on the case of the object, whether accusative, genitive, or dative.
In this situation, τῷ πνεύματι is in the dative case. Both the article and the noun are inflected in the dative case. When this occurs, the article acts like a preposition.
One of the ways to conceptualize how the cases of nouns help govern a prepositional idea that is implied (when a preposition is not actually present) is to think of the genitive and dative cases in relation to motion.
The genitive case tends to be the case of source, and implies the idea either possession or motion away from the object. All of the prepositions that imply source and/or separation from their object take genitive case objects. The dative case is just the opposite. Prepositions that imply motion towards the object, being received by the object, and having been received and thus in the company of the object will have objects in the dative case.
When you have a situation where the preposition is not stated (that is a modifying noun is in the genitive or dative case, the case of that modifying noun (in this situation — τῷ πνεύματι) will govern the class of preposition that is implied. In other words, the translator needs to supply a preposition that always takes a dative case object in Greek. When learning Greek prepositions and the cases of their objects, the beginner will usually be told that a naked dative case noun such as τῷ πνεύματι will need a common Greek preposition that means “to,” “towards,” “in,” or “with” when translating to English. From among these, the translator chooses the one that makes the most sense in that statement.
“Poor IN spirit” is consistent with the dative case, and the most likely because the Greek preposition usually rendered “in” is THE most common Greek preposition that always takes a dative case object. Also, “poor with (regard to) spirit”, or “poor towards spirit” or “poor with spirit” are much less common prepositions yet all have essentially the same basic sense as “poor in spirit.” The sense of “in” with the dative is probably the most common nuance of the dative case, so the omission of the preposition makes this by far the most likely candidate. That is, the speaker and hearer or reader of Koine Greek would naturally assume the most common implication of the dative, and would be the reason why the speaker or writer wouldn’t bother to include the preposition.
Regarding Luke 6:20, Jesus was not saying that all of the poor are blessed and heirs of the Kingdom. He was referring to His own disciples as “poor” in the context. So they were “poor” followers of Jesus.
January 8, 2022 at 8:42 pm in reply to: Luke 17 – Somewhat normal lives up until Jesus’ return? #2103Timothy
KeymasterJonathan,
Welcome to the forum.
#1. The point of the statement, “eating and drinking” etc. was not to show a world that is not in turmoil, but the unexpectedness of Jesus coming for the majority of mankind which does not believe the prophecies. They live as though the end is not upon them. Paul made it clear in 1 Thess. 5 that destruction will overtake the wicked “like a thief in the night” but that alert Christians will not be surprised by Jesus’ return.
#2. Notice in verse 26 Jesus referred to “the days (plural) of the Son of Man.” Notice also that the examples of Noah and of Lot was not of an instantaneous deliverance. The deliverance from God’s wrath took some time. Compare Luke 17:31 with Matthew 24:15-22 where the same warning clearly refers to the mind-point of the tribulation, and concerns Christians fleeing from Judea at the time of the abomination of desolation. Revelation 12 also portrays this as the “woman” fleeing into the wilderness to a place of God’s provision while the final plagues of wrath are poured out. Isaiah described this also in the following words: “Come, my people, enter into your rooms, And close your doors behind you; Hide for a little while, Until indignation runs its course. For behold, the LORD is about to come out from His place To punish the inhabitants of the earth for their iniquity; And the earth will reveal her bloodshed, And will no longer cover her slain.” (Isa. 26:20-21 NASB).
IMO, Luke 17:26-37 is about believers fleeing to safety with supernatural assistance. It is clear that they have the option to go back from the field, or collect their belongings, since they are commanded not to do this. It is also compared to “Lot’s wife,” who while fleeing on foot to safety, looked back. This is a warning. It certainly does not apply to a “rapture.”
The word “taken” does not mean snatched away. It means to be received near into one’s presence, to be included within a private group (cf. Matt. 17:1). This refers to the collective group whom God will preserve during that time of great tribulation.
#3. Luke 17:20-21 (NASB) 20 Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed; 21 nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.”
The first thing you should notice is that in Jesus’ answer He indicated that the Kingdom was already present, “in your midst“ (not “within you” as in the KJV/NKJV). That it was not coming “with observation” means that it was not visible or apparent at that time while it was already present among them. In what way was the Kingdom present? It was in the person of Christ Himself, the King.
John the Baptist had previously sent messengers to inquire of Jesus if He was the Messiah. Jesus’ rather cryptic answer helps to understand His statement in Luke 17 to the scribes and Pharisees. Remember, Jesus always spoke to His antagonists in riddles, but plainly to His disciples (See: Mark 4:11-12,33-34).
Luke 7:20-22 (NASB) 20 And when the men had come to Him, they said, “John the Baptist has sent us to You, saying, ‘Are You the Expected One, or do we look for someone else?'” 21 At that very time He cured many people of diseases and afflictions and evil spirits; and He granted sight to many who were blind. 22 And He answered and said to them, “Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them.
The reason Jesus pointed to His miracles to implicitly answer John’s question is because of the prophecy of Isaiah 35:5-6 which is clearly speaking of the Kingdom in the context. “5 Then the eyes of the blind will be opened, And the ears of the deaf will be unstopped. 6 Then the lame will leap like a deer, And the tongue of the dumb will shout for joy.” The same thing occurs in Isaiah 61:1-3. ” The Spirit of the Lord God is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives, And freedom to prisoners; 2 To proclaim the favorable year of the LORD, And the day of vengeance of our God; To comfort all who mourn, 3 To grant those who mourn in Zion, Giving them a garland instead of ashes, The oil of gladness instead of mourning, The mantle of praise instead of a spirit of fainting. So they will be called oaks of righteousness, The planting of the LORD, that He may be glorified.” Jesus essentially told them that the proof was right in front of them. The exact miracles which will be universal in the Kingdom were being demonstrated on a small scale. Even the Gospel being preached to them, which Jesus was doing, was just a small demonstration to the state in the Kingdom described in Isaiah 2:2-3 & Isaiah 11:9.
Consider also the message that Jesus told His disciples to proclaim when He sent them out two by two ahead of Him to announce the Gospel within the cities of Judah.
Luke 10:7-11 (NASB) 8 “And whatever city you enter, and they receive you, eat what is set before you; 9 and heal those in it who are sick, and say to them, ‘The kingdom of God has come near to you.’ 10 “But whatever city you enter and they do not receive you, go out into its streets and say, 11 ‘Even the dust of your city which clings to our feet, we wipe off in protest against you; yet be sure of this, that the kingdom of God has come near.’
The Kingdom of God is near when the King is near. It is present “among you” when Jesus stood in their midst. This in no sense means that the Kingdom, as greatly elaborated upon in the prophets, is not literally coming. It is indeed coming, and when it comes at that time it will be with “observation” including a host of celestial signs.
Luke 21:25-31 (NASB) 25 “And there will be signs in sun and moon and stars, and upon the earth dismay among nations, in perplexity at the roaring of the sea and the waves, 26 men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken. 27 “And then they will see the Son of Man coming in a cloud with power and great glory. 28 “But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near.” 29 And He told them a parable: “Behold the fig tree and all the trees; 30 as soon as they put forth leaves, you see it and know for yourselves that summer is now near. 31 “Even so you, too, when you see these things happening, recognize that the kingdom of God is near.”
So the point is this: When Jesus’ antagonists demanded that He tell them when the Kingdom would come, He deflected. He knew they were asking about the physical Kingdom. But instead of answering them directly, He indicated that all of the Kingdom that they would see was right in front of them, in their midst. Yet, in vs. 22-25 Jesus turned to His disciples and clearly acknowledged that the Kingdom would indeed come with observation “like lightening” later, after His rejection by Israel.
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