The possessive use of the Greek article, in which the personal pronoun is omitted but is easily supplied from context, is pretty well known. It's discussed in the primer I use, Crosby & Schaeffer, somewhere in the early chapters of the book.Stephen Hughes wrote: I find the Greek definite article a lot more intimate / immediate than a definition like that (can) describes. For example John 14:26 "Καὶ ἐγὼ ἐρωτήσω τὸν πατέρα" The feeling is much more intimate than just known to a reasonable speaker in a discourse context. In these cases, it is almost translatable (into English) as "my", "our" etc.
Matt 26:51 τὸν δοῦλον τοῦ ἀρχιερέως, the high priest's slave
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Please quote the Greek text you are discussing directly in your post if it is reasonably short - do not ask people to look it up. This is not a beginner's forum, competence in Greek is assumed.
Please quote the Greek text you are discussing directly in your post if it is reasonably short - do not ask people to look it up. This is not a beginner's forum, competence in Greek is assumed.
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Re: Matt 26:51 τὸν δοῦλον τοῦ ἀρχιερέως, the high priest's s
N.E. Barry Hofstetter, M.A., Th.M.
Ph.D. Student U of FL
Instructor of Latin
Jack M. Barrack Hebrew Academy
καὶ σὺ τὸ σὸν ποιήσεις κἀγὼ τὸ ἐμόν. ἆρον τὸ σὸν καὶ ὕπαγε.
Ph.D. Student U of FL
Instructor of Latin
Jack M. Barrack Hebrew Academy
καὶ σὺ τὸ σὸν ποιήσεις κἀγὼ τὸ ἐμόν. ἆρον τὸ σὸν καὶ ὕπαγε.
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Re: Matt 26:51 τὸν δοῦλον τοῦ ἀρχιερέως, the high priest's s
Yes. In my feistier moments, though, I might say that the English possessive sometimes has the referential use of the Greek article.Barry Hofstetter wrote:The possessive use of the Greek article, in which the personal pronoun is omitted but is easily supplied from context, is pretty well known. It's discussed in the primer I use, Crosby & Schaeffer, somewhere in the early chapters of the book.
Stephen C. Carlson, Ph.D.
Melbourne, Australia
Melbourne, Australia
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Re: Matt 26:51 τὸν δοῦλον τοῦ ἀρχιερέως, the high priest's s
It seems that only the NLV and WE versions use that rule to effect. And from their blurbs it seems that they were both striving for as good English as possible in translation, so that NESBs didn't have to cope with Bible-translation English.Barry Hofstetter wrote:The possessive use of the Greek article, in which the personal pronoun is omitted but is easily supplied from context, is pretty well known. It's discussed in the primer I use, Crosby & Schaeffer, somewhere in the early chapters of the book.Stephen Hughes wrote: I find the Greek definite article a lot more intimate / immediate than a definition like that (can) describes. For example John 14:26 "Καὶ ἐγὼ ἐρωτήσω τὸν πατέρα" The feeling is much more intimate than just known to a reasonable speaker in a discourse context. In these cases, it is almost translatable (into English) as "my", "our" etc.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
(Menander, Γνῶμαι μονόστιχοι 108)
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Re: Matt 26:51 τὸν δοῦλον τοῦ ἀρχιερέως, the high priest's s
Is that to say that the article is referring to a known referee (in this case one's father) and the natural relationship is obvious so it doesn't need to be spelt out? (In other words it is not omitted, but it is just not required)?Stephen Carlson wrote:the English possessive sometimes has the referential use of the Greek article.
Assuming I've understood you correctly, that is similar to the distinction in Chinese between "My father" 我爸 (wǒbà) and "My book" 我的书 (wǒdeshū), where the possesive marker "of" / "'s" 的 (de) can be omitted if the immediacy of the relationship is obvious. [Also covered in the early chapters of Chinese grammars:) but bilinguals naturally try to translate good idiomiatic English into Good idiomatic Chinese and vice versa because Chinese is a living spoken language]
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
(Menander, Γνῶμαι μονόστιχοι 108)