Charlie Johnson wrote:Also, concerning #4, I think το ειναι is an acceptable rendering of "being," but I don't think my syntax communicates clearly the meaning of the answer.
4. Ε: τί εστιν θεός;
Α: Θεός εστιν πνεῦμα ἄπειρον αί̈διον καὶ ἀμετάθετον ἐν τῷ εἶναι αὐτοῦ σοφιᾳ δυναμει ἁγιάσμῳ δικαιοσύνῃ αγαθωσυνῃ καὶ ἀληθείᾳ.
Charlie Johnson wrote:So, what you're saying, Carl, is that I need a LOT more practice. Thanks for the catch.
Well, I am somewhat astonished that you've chosen to practice on a task that would daunt seasoned composers of
ancient/Biblical Greek. My guess is that the Shorter Catechism would go more easily into the Renaissance Latin that
its English composers certainly knew well (as well as they knew their Greek, I doubt not) but they thought in Latin
about theological doctrines and I think that their theological English was probably based more upon Latin terminology.
Barry Hofstetter wrote:This thread absolutely cracks me up... When it's been worked up a bit, I'd love to give it to some seminary Greek students, without telling them what it is, and see the fun. When I tutored Ph.D. students in Latin, I once used a passage from 1 Maccabees in Latin for one of the sight readings on the final exam. One of the students said, "This drove me crazy. It sounded like Scripture, but I couldn't quite place it..."
In fact, I might try it on my current Greek students at TAA. They all have memorized the Shorter Catechism...
Murray Hogg wrote:
One of my lecturers at Bible College told me of a time that he and another lecturer composed an exam for Romans in which the passages proffered for translation were randomly selected from the church fathers.
Apparently the students sat in stunned disbelief straining at these passages until somebody blurted out, "This isn't Romans!"
At which point the proper exam papers were distributed.
The moral of the story: if you try this on students, be sure you forever watch your back. Apparently sweet revenge was had by the student group, as one can well imagine.
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