#cries in genitive & dative

[reedreadsgreek]

John 18:38b–40

Καὶ τοῦτο εἰπὼν πάλιν ἐξῆλθεν πρὸς τοὺς Ἰουδαίους καὶ λέγει αὐτοῖς· ἐγὼ οὐδεμίαν εὑρίσκω ἐν αὐτῷ αἰτίαν. 39 ἔστιν δὲ συνήθεια ὑμῖν ἵνα ἕνα ἀπολύσω ὑμῖν ἐν τῷ πάσχα· βούλεσθε οὖν ἀπολύσω ὑμῖν τὸν βασιλέα τῶν Ἰουδαίων; 40 ἐκραύγασαν οὖν πάλιν λέγοντες· μὴ τοῦτον ἀλλὰ τὸν Βαραββᾶν. ἦν δὲ ὁ Βαραββᾶς λῃστής. 

My translation: 

38b And after saying this he went again to the Judeans and says to them, “I find in him no cause for charges. 39 And it is a custom for you that I release one to you at the Passover; do you wish, therefore, that I release to you the king of the Judeans?” 40 They cried out, then, again saying, “Not this man but Barabbas.” Now Barabbas was a bandit. 

Notes:

18:38b

The near-demonstrative pronoun τοῦτο, referring to Pilate’s statement in verse 38a, is the direct object of the 2nd aorist participle εἰπὼν (from λέγω). The participle is temporal-antecedent with the 2nd aorist ἐξῆλθεν (from ἐξέρχομαι). The verb is modified by the adverb πάλιν (“back”; cf. v. 33) and by the spatial prepositional phrase πρὸς τοὺς Ἰουδαίους, referring to the Jewish leaders (and now apparently a crowd) gathered outside the praetorium. Pilate is the unexpressed subject of ἐξῆλθεν and of the historical present λέγει (from λέγω); αὐτοῖς, referring to the Jewish people, is the indirect object of λέγω. 

ἡ αἰτία (20x) is, “cause, reason”, here with legal connotation, “cause/basis/grounds for charges”, from (subst.) adjective αἴτιος (5x) “cause, reason” (which is the term Luke uses for this statement by Pilate); NASB: “guilt”. The root is the same as αἰτέω “I ask”; thus Strongs says αἰτία means, “a cause (as if asked for)”. αἰτίαν is the direct object of the present εὑρίσκω and ἐγὼ is the emphatic subject. οὐδεμίαν, more emphatic than οὐκ, is attributive with αἰτίαν (“no basis at all”). The verb is modified by the locative prepositional phrase ἐν αὐτῷ, referring to Jesus. NET: “I find no basis for an accusation against him”; HCSB: “I find no grounds for charging Him”; NRSV: “I find no case against him”; NASB: “I find no guilt in Him”. 

18:39 

δὲ is adversative (“But”, most translations). 

ἡ συνήθεια (3x) is, “custom, habit” (BDAG), from σύν + τό ἔθος “custom, habit” (cf. synonym τό ἦθος, 1x). συνήθεια is the subject of the present ἔστιν (from εἰμί), rendered impersonally (“it is a custom”). ὑμῖν is a possessive dative (“it is your custom”, NIV, NET; NASB, NRSV, HCSB: “you have a custom”). The ἵνα clause defines the custom. The numeral ἕνα is substantival (“one prisoner”) and the direct object of the aorist subjunctive ἀπολύσω (from ἀπολύω). ὑμῖν is an indirect object (“release to you”, NIV, HCSB) or dative of advantage (“release for you”, NASB, NRSV, NET). The prepositional phrase ἐν τῷ πάσχα is temporal (“at the Passover”). 

οὖν is inferential (“So”, NET, HCSB; omitted in most other translations). 

The present βούλεσθε (from βούλομαι “I wish, want, desire”) is followed by hortatory subjunctive ἀπολύσω (from ἀπολύω), literally, “Do you wish that I release”, equivalent to a complementary infinitive (so most translations: “Do you want me to release”). ὑμῖν is an indirect object or dative of advantage (see above). τὸν βασιλέα, modified by genitive of subordination τῶν Ἰουδαίων, is the direct object of ἀπολύω. 

18:40 

οὖν could be inferential (“So”, NASB) or transitional (“Then”, NET; omitted in most other translations). 

The crowd of Judeans is the unexpressed subject of the aorist ἐκραύγασαν (from κραυγάζω “I cry out”; see note on 11:43). 

The adverb πάλιν here denotes not a second cry but a cry “back” to Pilate in response to his question (cf. v. 33). The present participle λέγοντες (from λέγω) is pleonastic.  

The negation μὴ is used with implied imperative ἀπόλυσον. The near-demonstrative pronoun τοῦτον, referring to Jesus, is the direct object of the negated imperative. τὸν Βαραββᾶν is the direct object of another, implied positive imperative ἀπόλυσον. 

δὲ introduces background information. The subject of the imperfect ἦν (from εἰμί) is ὁ Βαραββᾶς and λῃστής (“robber”; see note on 10:1) is the predicate nominative.

[thegrapeandthefig]

Ive got a real academic in reconstructionist hellenic polytheism, but as someone who's spent the past few years studying Christian theology at university, I'm cautious of not reading my own concept of God, theology etc. into a different tradition - something I've been wondering recently, is it correct/proper to say the Greek Gods love us in the same way we would say of the Christian God? Reading some ancient sources it can almost seem as if the Greek Gods are somewhat disinterested in humanity

The involvement/interest of the divine in mortal matters is a debate people worshipping those gods have been having for hundreds of years (cf. Stoicism vs. Epicuranism). This question is very much also present in early Christianity (about that, see Did God Care? Providence, Dualism & Will in Later Greek & Early Christian Philosophy by Dylan M. Burns)

It is, frankly, a question that will not be solved. We are mortals, and no matter how much we try or convince ourselves, we have no way of knowing divine logic with certainty. I can only advise to read both stances, compare with your own experience with the gods and choose your stance.

That being said, the question of divine love (either from the gods or from us to them) is more complex. Even from a stoic point of view, I still would argue that it's not the same concept of "love" found in Christianity. For a late stoic (eg. Marcus Aurelius), the gods are perfect beings that define goodness, and yet this doesn't necessarily mean it equals to love in the Christian meaning of the word.

Which brings us to the word "philos" in a religious context, which Mikalson defines/explains as such:

φιλος, as adjective, ‘dear’. φιλος and φιλια are complex terms about which both the ancients and moderns have written books. They are problematic to translate in their noun, adjectival, and verbal forms. In a religious context an action may be φιλον to the gods or a person may be θεοφιλης. These and their verbal equivalents are often treated as ‘god-loved ’, but we must be sure of the nature of that ‘love’ because it affects so greatly our understanding of a god’s feeling for man and his actions. Φιλοσ, in classical Greek, as a noun is ‘friend’, that is ‘a party to a voluntary bond of affection and goodwill, and normally excludes both close kin and more distant acquaintances whether neighbors or fellow-citizens’. Usually with the genitive, as ‘friend of Philip’. φιλια, as the abstract noun, is ‘friendship’, ‘affection’, or ‘mutual affection’. But φιλοσ as an adjective, ‘dear’, may be applied more broadly, beyond the range of ‘friendship’ to family members, other kinds of acquaintances, and even objects. Usually with the dative, as ‘dear to the gods’. The verbal forms (φιλειν) may reject both the noun (‘to treat as a ‘‘friend’’ ’) and the adjective (‘to consider ‘‘dear’’ ’). Given the limitations of English, I transform some of the verbal expressions (for example, Χ φιλειται υπο των θεων) into a ‘dear’ form, as ‘x is dear to the gods’. ‘Dear’ seems to me best, though certainly not perfectly, to capture the adjectival and verbal uses of φιλος in a religious context without introducing inappropriate connotations of ‘love’.

- Jon D. Mikalson, Greek Popular Religion in Greek Philosophy

Alternatively, still on the interpretation of philos, Buckert says this:

Regularity of custom brings familiarity. A Greek can address a god as his dear god, philos. ‘Dearest Apollo’ cries the master of the house in excitement while looking at the statue which stands in front of his house door. When Hipponax calls on his ‘dear Hermes’ while he is obviously about to commit some theft, this familiarity seems somewhat suspect; and ‘dear Zeus’ may sound even more ironical. For Euripides’ Hippolytos, Artemis is ‘dear mistress’, indeed ‘dearest Artemis’; and yet she abandons him. ‘It would be absurd if someone were to say that he loves Zeus,’ is the blunt judgement of the Aristotelian Ethics. The poets ever since Homer proudly say that a god loves a special city or an individual man. But to be man-loving in general would be beneath the dignity of Zeus; this qualification is left for Prometheus or Hermes, at best. The same god who at times loves can also conceive hate and work destruction. The bond between a man and a god never becomes so close that it could be expressed by a positive pronoun: Greeks do not pray ‘my god!’, as Hittites or Hebrews do. The despairing question: ‘My god, my god, why hast thou forsaken me,’ is countered by the defiant assertion: ‘Father Zeus, no god is more destructive than you.’ It is left for men to endure as long as they are able.

- Walter Burkert, Greek Religion, 1991

This is where the concept of kharis takes its place. Because kharis is something that defines your personal relationship with the divine, it is less about "do the gods love us?" and more about "do I have a good relationship with this deity?"

Sorry if this answer went all over the place, but as you can see this is a packed question to which the answer depends a lot on what you perceive love to be and how you define your own relationship with deities.

[thejsubexperiment]

Fullmetal Alchemist: Brotherhood, Episode 21 Runthrough (Part 36: Finale)

We have reached the end! The ending theme will be one single part.

This song is called “Let it Out” performed by Miho Fukuhara

As always, remember that this is a song, and an edited song, so we cannot guarantee that it will make perfect sense. We will release our vocabulary list during the week.

Thank you all so much for sticking with us through this runthrough. 

And for those who are now able to understand one anime episode in its entirety for the very first time, congratulations!

Let it all out, Let it all out

強がらなくていいんだね

誰かが描いてった壁の落書きの花が揺れる

自分らしさなんて誰も分からないよ

長い道の途中で失くしたり拾ったり

急に寂しくなって泣いちゃう日もあるけど

涙も痛みも星に変えよう

明日��照らす灯りをともそう

小さな手かざしてふたりで作ろう

星屑を強く光る永遠を

さよならいつかは来るかもしれない

季節はそれでも巡りめぐってく

小さく迷っても歩いてく

君と歩いてく

それだけは変わらないでいようね

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強がらなくていいんだね (Tsuyogaranakute ii n da ne)

強がらなくて (tsuyogaranakute): is the gerund of the negative conjugation of the verb “tsuyogaru,” which means “to act tough.” This verb comes from the participle of the adjectival verb “tsuyoi,” meaning “strong,” and the verbal suffix “-garu,” meaning “to seem...”  

いい (ii): is the indicative, imperfective, affirmative adjectival verb meaning “good.” The construction of “V(gerund) (optional ‘mo’) ii” expresses that “V is good,” or, in other words “that one should X.” 

ん (n): is the substantivizing suffix. All that means is that this verb phrase is now a noun phrase syntactically. This does not need to be translated lexically. If one must, a good translation is “It (is) the case that...”

だ (da): is the indicative, imperfective, affirmative conjugation of the copula. A copula is a verb that establishes identity or categorization. This is a “to be” verb. In Japanese, it will also take on the meaning “to have” in certain cases. Japanese has three main copulae: “da,” “aru,” and “iru.”

ね (ne): is the dubitative ending particle. The dubitative particle softens a statement (as it is in this case), expresses doubt, thought, or implies that the speaker wants the listener’s confirmation on something.

Translation: “You should not act tough.”

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誰かが描いてった壁の落書きの花が揺れる (Dareka ga kaietetta kabe no rakugaki no hana ge yureru)

誰か (dareka): is an indefinite pronoun meaning “somebody.” This comes from the interrogative pronoun “dare” and the indefinite suffix “-ka.”

が (ga): is the nominative particle.  The nominative case’s main job is to mark the subject of a sentence.

描いてった (kaitetta): is a truncation of “kaite atta.” “kaite” is the gerund of “kaku,” meaning “to draw” and the indicative, past, affirmative conjugation of the copula “aru.” The construction “V(gerund) aru” means “To be left V (intentionally). In this case “left drawn.”

壁 (kabe): is a noun meaning “wall.”

の (no):  is the genitive particle. The genitive case marks possession or categorization. It has some other functions, but those two are its most popular. “X no Y” tends to translate to “Y of X,” and even when it doesn’t it puts you in a good ballpark of what it should translate to.

落書き (rakugaki): is a noun meaning “scribbling” or “graffiti” 

の (no): is the genitive particle.

花 (hana): is the noun meaning “flowers.”

が (ga): is the nominative particle.

揺れる (yureru): is the indicative, imperfective, affirmative conjugation of the verb meaning “to sway” or “to shake.”

Translation: “The graffiti of flowers of the wall that somebody left drawn sway.”

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自分らしさなんて誰も分からないよ (Jibunrashisa nante daremo wakaranai yo)

自分らしさ (jibunrashisa): is a noun meaning “individuality.” It comes from the pronoun “jibun” meaning “oneself,” the adjectival verbal suffix “-rashi(i)” meaning “seeming” and the substantivizing suffix “-sa” So this means more literally “the seeming to be oneself.” 

なんて (nante): is a suffix meaning, “things like” or “a thing such as.” It is slightly despective in many contexts, as it is here. 

誰も (daremo): is an indefinite pronoun meaning “nobody.” It comes from “dare” and the secondary particle “mo,” meaning “even,” or “too.” We are not totally sure about “mo,” but we are pretty sure. This pronoun works with negative verbs.

分からない (wakaranai): is the indicative, imperfective, negative conjugation of the verb “wakaru,” meaning “to understand.”

よ (yo): is the emphatic ending particle. This is used to let the speaker know this is information they should remember or take seriously. It also expresses strong emotion and conviction. 

Translation: “Nobody understands such a thing as individuality.”

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長い長い道の途中で失くしたり拾ったり (Nagai nagai michi no tochuu de nakushitari hirottari)

長い (nagai): is the indicative, imperfective, affirmative adjectival verb meaning “long.”

道 (michi): is a noun meaning “road.”

の (no): is the genitive particle.

途中 (tochuu): is a noun meaning “en route” or “along” or “midway.” “michi no tochuu” translates to “along the road.”

で (de): is the post-position. A post-position is like a preposition except that it comes after the phrase instead of before it. This post-position marks locations when the action don’t have vectors, meaning that one doesn’t act “towards” or “from” or “into” something.

失くしたり (nakushitari): is the -tari conjugation of “nakusu,” meaning “to lose something/someone.” The -tari conjugation, which is what we’re calling it for now, is the past conjugation with the suffix “-ri,” which marks an example, or one example in a non-exhaustive list.

拾ったり (hirottari): is the -tari conjugation of “hirou,” meaning “to find something” or “to pick something up.” 

So what these two verbs are doing are listing things that happen along the way, but they are not everything that happens along the way. Also, the “-ri” suffix is substantivizing. That’s not terribly important right now but it is worth noting.

Translation: “Along the long, long road, one loses and one finds [people]”

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急に寂しくなって泣いちゃう日もあるけど (Kyuu ni sabishiku natte naichau hi mo aru kedo)

急 (kyuu): is a noun meaning “urgent” or “sudden.”

に (ni): is the dative particle. The dative case marks an object of a verb, a specific time, the location of an action, or the manner in which something is done. In this case, it is marking the manner in which it is done. This dative of manner tends to be translated adverbially.

寂しく (sabishiku): is an archaic conjugation of adjectival verb “sabishii,” meaning “lonely.” The “-i” and “-ku” ending are actually one in the same in that the “-i” comes from that “-ku” historically. Nowadays the “-ku” is used for certain constructions where this verb is working with another, as is the case now.

なって (natte): is the gerund of “naru,” meaning “to be come.” To become what? To become lonely. “V(-ku) naru, means “to become V.” The use of the gerund here is conjunctive, meaning that we are talking about “To X, and...”

泣いちゃう (naichau): is the gerund stem of the verb “naku” (gerund “naite”), meaning “to cry,” and “chau,” the indicative, imperfective, affirmative conjugation of the verb meaning “to complete,” but is used idiomatically in “Xchau” to mean “to X (and that is inconvenient somehow).” If one must translate “chau” lexically, we recommend “to go and X,” which is an expression in English that often carries the same connotation.

日 (hi): is a noun meaning “day.”

も (mo): is the secondary particle. This secondary particle will cause “wa,” “ga,” and “wo” to drop out when placed next to them. In this case, the nominative “ga” dropped out.

ある (aru): is the copula. This copula, unlike “da,” is used to express that “there is” something. It doesn’t take a second noun phrase like “da,” which establishes “X is Y.”

けど (kedo): is a conjunction meaning “although.”

Translation: “Although there are days when suddenly one becomes lonely and goes and cries, too”

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涙も痛みも星に変えよう (Namida mo itami mo hoshi ni kaeyou)

涙 (namida): is a noun meaning “tear.” As in the ones one produces when trying.

も (mo): is the secondary particle. Here the accusative “wo” was omitted. The accusative case marks the direct object of the verb. That is its main function.

痛み (itami): is a noun meaning “pain.”

も (mo): is the secondary particle. Here, again, the accusative “wo” was omitted.

星 (hoshi): is a noun meaning “star.”

に (ni): is the dative particle. This marks the indirect object of the next verb. We’ll explain that in a moment.

変えよう (kaeyou): is the volitional conjugation of the verb “kaeru,” meaning “to change.” One “changes X (accusative) into Y (dative).” The volitional mood expresses one’s desire for someone to do something, sometimes with the speaker, sometimes without. It depends on context.

Translation: “(Let’s) change the tears, too, and the pain, too, into stars”

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明日を照らす灯りをともそう (Ashita wo terasu akari wo tomosou)

明日 (ashita): is a noun meaning “tomorrow.”

を (wo): is the accusative particle.

照らす (terasu): is the indicative, imperfective, affirmative conjugation of the verb meaning “to illuminate.” 

灯り (akari): is a noun meaning “light” or “brightness.”

を (wo): is the accusative particle.

ともそう (tomosou): is is the volitional conjugation of the verb “tomosu,” meaning “to turn on.”

Translation: “(Let’s) turn on the light that will illuminate tomorrow.”

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小さな手かざしてふたりで作ろう (Chiisana te kazashite futari de tsukurou)

小さな (chiisana): is an adjective meaning “small.” This is one of the few true adjectives in Japanese. 

手 (te): is a noun meaning “hands.” Note that there is an omitted “wo” here.

かざして (kazashite): is the gerund of the verb “kazasu,” meaning “to hold aloft” or “to hold out (like over a fire).” We aren’t given any context as to what this is all about, alas. The gerund here is being conjunctive.

ふたり (futari): is a noun meaning “two people.”

で (de): is the instrumental particle. The instrumental case marks the means with which or by which something is done. In this case, it is “with two people” or “together.” If one knows the so-called adverb “hitori de,” then this is the two-person version of that.

作ろう (tsukurou): is the volitional conjugation of the verb “tsukuru,” meaning “to make” to “to produce.”

Translation: “We hold up our small hands, let’s make (it) together.” or “Let’s hold up our small hands, and make (it) together.” 

The gerund can adopt the mood of the final verb, you see. 

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星屑を強く光る永遠を (Hoshikuzu wo tsuryoku hiraku eien wo)

星屑 (hoshikuzu): is a noun meaning “stardust.”

を (wo): is the accusative particle.

強く (tsuyoku): is the adverbial conjugation of “tsuyoi,” meaning “strong.” You’ll note that this is the same “-ku” from last time, serving a slightly different function as a different kind of modification. Ultimately, it’s the same stuff going on, nevertheless. This will translate to “strongly.”

光る (hikaru): is the indicative, imperfective, affirmative conjugation of the verb meaning “to shine.”

永遠 (eien): is a noun meaning “eternity.”

を (wo): is the accusative particle. This is what they’re making, you see.

Translation: “A future where [we] shine stardust strongly.”

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さよならいつかは来るかもしれない (Sayonara itsuka wa kuru kamoshirenai)

さよなら (sayonara): is an expression meaning “goodbye.” Here it is being used as a noun.

いつか (itsuka): is an indefinite pronoun meaning “someday” or “at some point in time.”

は (wa): is the topical particle. The topical case marks the topic of the sentence. The topic is not syntactically speaking the subject. It’s something that exists independent of the rest of the sentence. In English translation, though, unlike in Japanese, a subject is necessary in a sentence- so when semantically speaking the topic is also the subject of the sentence, it gets translated as such.

There is a bit of scrambling here, where one would expect this to read “sayorana wa itsuka.”

来る (kuru): is the indicative, imperfective affirmative conjugation of the verb meaning “to come.”

かもしれない (kamoshirenai): is an expression, it could more properly be parsed as “ka mo shirenai.” Here “ka” is the interrogative ending particle, marking an indirect question. “mo” is the secondary particle. “shirenai” is the indicative, imperfective, negative conjugation of “shireru,” meaning “to be known.” So what this expression means is “Even X (?) is not known.” It more commonly translates to “perhaps.”

Translation: “As to goodbye, it perhaps will come someday.”

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季節はそれでも巡りめぐってく (Kisetsu wa soredemo meguri megutteku)

季節 (kisetsu): is a noun meaning “season,” as in winter, spring, summer, and fall.

は (wa): is the topical particle.

それでも (soredemo): is an expression more properly written as “sore de mo,” where “sore” is the pronoun meaning “that,” “de” is the gerund of the copula “da,” and “mo” is the secondary particle. Altogether it would mean “that being so”

巡り (meguri): is the participle of “meguru,” meaning “to go around.” The use of the participle is conjunctive.

巡ってく (megutteku): is a truncation of “megutte iku,” which is a special construction with the gerund and “iku,” the verb meaning “to go.” This expression, “V(gerund) iku” means “to continue V-ing” or “to go on V-ing”

Translation: “As for the seasons, that being so, (they) go around and will continue to go around.”

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小さく迷っても歩いてく (Chiisaku mayottemo aruiteku)

小さく (chiisaku): is the adjectival conjugation of “chiisai,” meaning “small.” Here one might want to translate this as “a bit” or “briefly.”

迷って (mayotte): is the gerund of “mayou,” meaning “to get lost.”

も (mo): is the secondary particle. “V(gerund) mo” will translate to “even V-ing,” or, to put it in a more idiomatic way, “even if V.”

歩いてく (aruiteku): is a truncation of “aruite iku,” the same construction we saw a moment ago. “aruite” comes from “aruku,” meaning “to walk.”

Translation: “Even if [I] get lost a bit, [I] will continue to walk”

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君と歩いてく (Kimi to aruiteku)

君 (kimi): is a second-person singular masculine pronoun, translating to “you.”

と (to): is the comitative case particle. The comitative particle marks a noun with whom the action takes place.

歩いてく (aruiteku): is the same as before.

Translation: “[I] will continue to walk with you”

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それだけは変わらないでいようね (Sore dake wa kawaranai de iyou ne)

それだけ (sore dake): is the pronoun “sore” and the suffix “-dake,” meaning “only.” Here this is in reference to the speaker walking with the listener. This translates often to “only that” or “just that”

は (wa): is the topical particle.

変わらない (kawaranai): is the indicative, imperfective, negative conjugation “kawaru,” meaning “to change.”

で (de): is the instrumental particle. This is a special case where the case particle goes after a verb. (There is a way to account for this, but for now just know that this okay.) This means “with not X-ing” or “without X-ing”

いよう (iyou): is the volitional form of the copula “iru.” The difference between “iru” and “aru,” at least the big difference, is that the former refers to animate things and “aru” refers to inanimate things. 

ね (ne): is the dubitative ending particle.

Translation: “As to only that, let us be without changing [it], okay?”

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[dontcallmesensei]

Daily Japanese Study Unit (37)

Grammar

361. につけ (ni tsuke):

Parsing: {[Verb Phrase] or [Noun Phrase]} [ni- dative particle] [tsuke- participle verb] [Inflexional Phrase]

Meaning: “Whenever VERB/NOUN PHRASE, INFLEXIONAL PHRASE” Note: You can have various “ni tsuke” phrases, in which case it means “Whenever PHRASE 1 or PHRASE 2...”

Example: “Kare ga warau ni tsuke aka-chan ga naku.” “Whenever he laughs, a child cries.”

362. につき (ni tsuki):

Parsing: [Noun Phrase] [ni- dative particle] [tsuki- participle verb]

Meaning: “Since (it is) NOUN PHRASE” or “Due to NOUN PHRASE”

Example: “Boku wa nihonjin ni tsuki mainichi sushi wo taberu.” “Since I am Japanese, I eat sushi everyday.” 

363. には (niwa):

Parsing: {[Noun Phrase] or [Verb Phrase]} [ni- dative particle] [wa- topical particle] Note: This is a compound particle. Someone remind me to talk about what’s going on here with this “ni” that is taking verb phrases.

Meaning: “in order to VERB PHRASE” or “for NOUN PHRASE”

Example: “Amerika ni iku ni wa musirimu ja nai no wa hitsuyou desu.” “In order to go to America, it is necessary that one not be muslim.”

364. にわたって (ni watatte):

Parsing: [Noun Phrase] [ni- dative particle] [watatte- gerund verb] Note: Due to the nature of the meaning, the Noun Phrase has to convey a period of time.

Meaning: “Over a period of NOUN PHRASE”

Example: “Boku wa go byou ni watatte keeki wo tabeta.” “I ate a cake over a period of five seconds.”

365. のももっともだ (no mo mottomo da):

Parsing: [Verb Phrase] [no- substantivizing suffix] [mo- secondary particle] [mottomo- adverb] [da- copula/verb]

Meaning: “It’s only natural that VERB PHRASE”

Example: “Anta no kaa-san wa boku ga suki na no mo mottomo desu.” “It is only natural that your mother likes me.”

366. のも当然だ (no mo touzen da):

Parsing: [Verb Phrase] [no- substantivizing suffix] [mo- secondary particle] [touzen- noun] [da- copula/verb]

Meaning: “It’s no wonder VERB PHRASE” or “It’s only natural that VERB PHRASE”

Example: “Aitsu wa koneko ga hoshii no mo touzen da.” “It’s no wonder that guy wants a kitten.”

367. のもとで/に (no moto de/ni):

Parsing: [Noun Phrase] [no- genitive particle] [moto- noun] {[de- post-position] or [ni- dative particle]}

Meaning: “under NOUN PHRASE” Note: “moto” is one of nouns like “ue” and “shita” that describes a place. “Moto” refers to the basis or foundation of something. So this is like “under” when one says “under the protection” or it can mean “in the name of” 

Example: “Danieru-san wa Miyagi-sensei no moto de karate wo benkyou shita.” “Daniel studied karate under Mr. Miyagi.”

368. のみならず (nominarazu):

Parsing: {[Verb Phrase] or [Noun Phrase]} [nominarazu- conjunctival expression] [Inflexional Phrase] Note: Due to the meaning of the expression, there will be a particle in the inflexional phrase requiring a secondary particle “mo.”

Meaning: “Not only (is it) NOUN/VERB PHRASE, INFLEXIONAL PHRASE”

Example: “Keeki wo tabeta nominarazu beeru wo nonda.” “Not only did I eat cake, I also drank beer.”

369. 抜きで/抜きにして (nuki de/nuki ni shite):

Parsing: [Noun Phrase] [nuki- noun] {[de- instrumental particle] or [shite- gerund verb]} {(optional) [wa- topical particle]} Note: There tends to be a distribution in the uses of “de” and “shite,” but we won’t get too into that right now (and we have been avoiding some distributions. We’ll get to them eventually.)

Meaning: “without NOUN PHRASE”

Example: “Goku-san nuki de wa  boku-tachi wa Seru wo makasenai yo.” “Without Goku we cannot defeat Cell.”

370. 抜く (nuku): 

Parsing: [Verb Phrase [verb-stem]] [nuku- verb]

Meaning: “to VERB PHRASE to the end”

Example: “Hen-na hito wa Geemu Obu Suronzu no hon wo yaminuita.” “The strange person read the Game of Thrones books to the end.”

Vocabulary

721. 感動 (かんどう) — (noun) deep emotion (1043)

722. スポーツ — (noun) sports (1044)

723. 感覚 (かんかく) — (noun) sense; feeling (1045)

724. 地元 (じもと) — (noun) home are, local area (1046)

725. 勝手 (かって) — (noun) at one’s own, at one’s convenience (1047)

726. さすが — (adverb) as might be expected, as one would expect (1048)

727. 寂しい (さびしい) — (adjectival verb) lonely (1049)

728. 再び (ふたたび) — (adverb) again, once more (1050)

729. 利く (きく) — (verb) to act; to work (1051)

730. 勤める (つとめる) — (verb) to be employed; to work for (1052)

731. 吸う (すう) — (verb) to inhale, to smoke (1053)

732. 流す (ながす) — (verb) to flush; to pour; to drain (1054)

733. 希望 (きぼう) — (noun) hope, wish, request (1055)

734. 急 (きゅう) — (noun) urgent, sudden; steep; sharp (1056)

735. 勧める (すすめる) — (verb) to encourage; to recommend (1057)

736. 年齢 (ねんれい) — (noun) age, years (1058)

737. フランス — (noun) France (1059)

738. 仕方 (しかた) — (noun) way, method (1060)

739. さて — (conjunctival expression) “well...” (1062) 

740. 疲れる (つかれる) — (verb) to get tired (1063)

Kanji 

541. 束  

Bundle  —  そく  —  たば・ つか  

542. 松  

Pine  —  しょう  —  まつ  

543. 果  

Accomplish (Fruit)   —  か  —  は(たす)  

544. 栄  

Prosperity  —  えい  —  さか(える)  

545. 案  

Plan  —  あん  —  N/A  

546. 梅  

Apricot  —  ばい  —  うめ  

547. 械  

Contraption  —  かい  —  N/A  

548. 極  

Poles  —  きょく  —  きわ(める)  

549. 標  

Signpost  —  ひょう  —  N/A  

550. 機  

Machine  —  き  —  はた  

551. 欠  

Lack  —  けつ  —  か(ける)  

552. 歴  

Curriculum  —  れき  —  N/A  

553. 残  

Remainder  —  ざん  —  のこ(る)  

554. 殺  

Kill  —  さつ  —  ころ(す)  

555. 毒  

Poison  —  どく  —  N/A

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[reedreadsgreek]

Mark 10:46–48

46 Καὶ ἔρχονται εἰς Ἰεριχώ. καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰεριχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς Τιμαίου Βαρτιμαῖος, τυφλὸς προσαίτης, ἐκάθητο παρὰ τὴν ὁδόν. 47 καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν· Υἱὲ Δαυὶδ Ἰησοῦ, ἐλέησόν με. 48 καὶ ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ· ὁ δὲ πολλῷ μᾶλλον ἔκραζεν· Υἱὲ Δαυίδ, ἐλέησόν με.

My translation:

46 And they come into Jericho. And as he was coming out from Jericho and his disciples and the considerable crowd, the son of Timaeus, Bartimaeus, a blind beggar, was sitting alongside the road. 47 And having heard that it is Jesus the Nazarene, he began to cry out and say, “Son of David, Jesus, have mercy on me.” 48 And many were rebuking him that he might be silent; but by much more he was crying out, “Son of David, have mercy on me.”

Notes:

10:46

Jesus is the unexpressed subject of the historical present ἔρχονται (from ἔρχομαι). The verb is modified by the spatial prepositional phrase εἰς Ἰεριχώ (“into Jericho”).

The genitive present participle ἐκπορευομένου (from ἐκπορεύομαι) with αὐτοῦ, referring to Jesus, is a genitive absolute, expressing contemporaneous time. The construction is expanded to include τῶν μαθητῶν αὐτοῦ and ὄχλου ἱκανοῦ, but the singular participle agrees with the first part of the compound subject. ἱκανός (“sufficient, qualified”) here with ὄχλος means, “considerable”; most translations, “large”. ἐκπορεύομαι is modified by the spatial prepositional phrase ἀπὸ Ἰεριχὼ; NIV has, “the city”, to avoid repetition with the previous sentence.

ὁ υἱὸς Τιμαίου (“the son of Timaeus”) is the subject of the imperfect ἐκάθητο (from κάθημαι). The verb is modified by the locative prepositional phrase παρὰ τὴν ὁδόν. παρὰ with the accusative, after a verb that does not indicate movement, means “alongside”; most translations, “by the road”. Βαρτιμαῖος is in apposition to ὁ υἱὸς Τιμαίου; “Bartimaeus” itself means, “son of Timaeus”.

The hapax legomenon ὁ προσαίτης is, “beggar”, from πρός + αἰτέω. τυφλὸς (“blind”) is in attributive with προσαίτης, which is in apposition to Βαρτιμαῖος. Some manuscripts omit προσαίτης and later add the present participle προσαιτῶν (from προσαιτέω, 3x, “I beg”) modifying κάθημαι indicating manner.

10:47

The aorist participle ἀκούσας (from ἀκούω) is temporal-antecedent with the aorist ἤρξατο (from ἄρχομαι), of which Bartimaeus is the unexpressed subject.

The indirect discourse of what Bartimaeus heard is introduced by ὅτι.

Ἰησοῦς ὁ Ναζαρηνός is the subject of the impersonal present ἐστιν (from εἰμί, “that it is Jesus the Nazarene”). The present-tense is retained in indirect discourse, whereas in English we would use a past tense to match the tense of the main verb (“it was Jesus”).

The present infinitives κράζειν (from κράζω) and λέγειν (from λέγω) are complementary with ἄρχομαι.

υἱὲ is a vocative. Δαυὶδ is indeclinable, but functions here as a genitive of relationship.

Ἰησοῦ is also vocative, in apposition to υἱὲ; the vocative form is identical to the dative and genitive.

με is the direct object of the aorist imperative ἐλέησον (from ἐλεέω, “I have compassion/mercy/pity on”, BDAG). The accent from the enclitic με has moved back onto ἐλέησόν.

10:48

πολλοὶ is the subject of the imperfect ἐπετίμων (from ἐπιτιμάω, “I rebuke”; NASB: “sternly tell”; NRSV: “sternly order”; NET: “scold”), and αὐτῷ, referring to Bartimaeus, is the dative direct object. Given Bartimaeus’ repeated cries represented with the imperfect ἔκραζεν below, the imperfect ἐπετίμων could be iterative (EGGNT), i.e., “kept rebuking him”.

σιωπάω (10x) is, “I am/keep/become silent”. ἵνα with the aorist subjunctive σιωπήσῃ indicates purpose after ἐπιτιμάω above (lit. “they were rebuking him in order that he might be silent”). Many translations insert the verb “tell” here (e.g., ESV: “many rebuked him, telling him to be silent”) or else render the subjunctive as an infinitive (e.g., NRSV: “sternly ordered him to be quiet”); NET: “scolded him to get him to be quiet”.

The article ὁ functions as a pronoun, referring to Bartimaeus, and the subject of the imperfect ἔκραζεν (from κράζω), which is probably iterative (NASB: “he kept crying out”). The verb is modified by the adverb μᾶλλον, itself modified by the dative of extent πολλῷ (lit. “more by much”; most translations, “all the more”).

For Υἱὲ Δαυίδ, ἐλέησόν με, see note on verse 47.

[reedreadsgreek]

Mark 15:11–15

11 οἱ δὲ ἀρχιερεῖς ἀνέσεισαν τὸν ὄχλον ἵνα μᾶλλον τὸν Βαραββᾶν ἀπολύσῃ αὐτοῖς. 12 ὁ δὲ Πιλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς· Τί οὖν [θέλετε] ποιήσω [ὃν λέγετε] τὸν βασιλέα τῶν Ἰουδαίων; 13 οἱ δὲ πάλιν ἔκραξαν· Σταύρωσον αὐτόν. 14 ὁ δὲ Πιλᾶτος ἔλεγεν αὐτοῖς· Τί γὰρ ἐποίησεν κακόν; οἱ δὲ περισσῶς ἔκραξαν· Σταύρωσον αὐτόν. 15 ὁ δὲ Πιλᾶτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκεν τὸν Ἰησοῦν φραγελλώσας ἵνα σταυρωθῇ.

My translation:

11 And the chief priests shook up the crowd in order that he might rather release Barabbas for them. 12 But Pilate again, answering, was saying to them, “What then [do you want that] I should do with [him whom you call] the king of the Judeans?” 13 And again they cried out, “Crucify him.” 14 But Pilate was saying to them, “For what evil did he do?” But they cried out abundantly, “Crucify him.” 15 But Pilate, willing to do what was sufficient for the crowd, released for them Barabbas, and handed over Jesus, having flogged him, that he might be crucified.

Notes:

15:11

ἀνασείω (2x) is literally, “I shake up“, from ἀνά + σείω (5x) “I shake, agitate” (cf. ὁ σεισμός, 14x, “earthquake”); figuratively, “stir up” (most translations), “disturb, upset, incite” (BDAG). οἱ ἀρχιερεῖς is the subject of the aorist ἀνέσεισαν, and τὸν ὄχλον is the direct object.

ἵνα indicates purpose.

Pilate is the unexpressed subject of ἀπολύσῃ, which is subjunctive (aor.) after ἵνα. The adverb μᾶλλον (“instead”) modifies the verb, and the direct object is τὸν Βαραββᾶν. The dative αὐτοῖς, referring to the crowd, is either a dative of advantage (“for them”, ESV, NASB) or an indirect object (“to them”, HCSB); αὐτοῖς is omitted in NIV, NET. There is a missing link in this chain of events; properly the chief priests stirred up the crowd to ask Pilate to release Barabbas (NASB: “stirred up the crowd to ask him to release Barabbas”), but the sense is clear and most other translations don’t bother with an emendation.

15:12

ὁ Πιλᾶτος is the subject of the imperfect ἔλεγεν (from λέγω; the imperfect is common with this verb in Mark), and αὐτοῖς, referring to the crowd or perhaps the priests, is the indirect object. The verb is modified by the adverb πάλιν and the aorist passive participle ἀποκριθεὶς (from ἀποκρίνομαι; pass. form with mid. dep. meaning), which is temporal-antecedent.

The textual evidence for or against the inclusion of the present θέλετε (from θέλω) is evenly divided; its omission could be due to assimilation with Matthew 17:22, or its inclusion due to assimilation to verse 9. The UBS Committee rated it a {C} and decided to leave it in the text but with square brackets to indicate doubt (Metzger).

If θέλετε is original (HCSB, NET, NRSV retain it), ποιήσω (from ποιέω) is subjunctive (aor.) following an implied ἴνα (lit., “What do you want that I should do?”). Otherwise (ESV, NASB, NIV omit it), ποιήσω is a deliberative subjunctive (“What shall I do?”). In a double accusative construction, ποιέω means, “do [something] with [someone]”. The interrogative pronoun τί is the direct object indicating the [something]; for the complement, see below.

The relative pronoun ὃν is its own antecedent (“the one whom”), as the direct object of both ποιέω above and λέγετε (from λέγω). In a double accusative construction, λέγω means, “I call [someone] [something]”; here ὃν is the direct object and τὸν βασιλέα the complement. If ὃν λέγετε is not original, then τὸν βασιλέα is the direct object complement of ποιέω after τί. The modifier τῶν Ἰουδαίων is a genitive of subordination.

15:13

The article οἱ functions as a pronoun referring to the crowd and the subject of the aorist ἔκραξαν (from κράζω), modified by the adverb πάλιν.

αὐτόν, referring to Jesus, is the direct object of the aorist imperative σταύρωσον (from σταυρόω, “I crucify”).

15:14

ὁ Πιλᾶτος is the subject of the imperfect ἔλεγεν (from λέγω; the imperfect is common with this verb in Mark), and αὐτοῖς, referring to the crowd, is the indirect object.

When γὰρ introduces a question (here, lit. “For what evil did he do?”), it is equivalent to its own introductory question, “Why? What evil did he do?” (EGGNT). Jesus is the unexpressed subject of the aorist ἐποίησεν (from ποιέω); most translations render it as a perfect (“What evil has he done?”, ESV, NASB; NIV: “What crime has he committed?”; HCSB, NET: “What has he done wrong?”). The interrogative pronoun τί could be read as the direct object of ποιέω with κακόν regarded as a predicate adjective. Alternatively, κακόν could be read as substantival and the direct object of ποιέω, while τί is an interrogative adjective modifying κακόν.

The adverb περισσῶς (17x) is, “all the more” (most translations); NIV: “all the louder”; NET: “more insistently” (see note on 10:26; also see ἐκπερισσῶς in 14:31). The article οἱ functions as a pronoun referring to the crowd and the subject of the aorist ἔκραξαν (from κράζω), modified by περισσῶς.

αὐτόν, referring to Jesus, is the direct object of the aorist imperative σταύρωσον (from σταυρόω, “I crucify”).

15:15

ὁ Πιλᾶτος is the subject of the aorist ἀπέλυσεν (from ἀπολύω), 7 words later. αὐτοῖς, referring to the crowd, is the indirect object of the verb (“to them”, NIV, HCSB) or a dative of advantage (“for them”, ESV, NASB, NET). τὸν Βαραββᾶν is the direct object of the verb.

The present participle βουλόμενος (from βούλομαι) is causal with ἀπολύω. BDAG glosses the verb here as, “intend, plan, will”, although these translations would suggest a premeditated plan, whereas his action here seems to be relatively unprepared; ESV: “wishing”; NIV: “wanting”; HCSB: “willing”.

The adjective ἱκανός means, “sufficient, adequate”. The articular, substantival τὸ ἱκανὸν is the direct object of the aorist infinitive ποιῆσαι (from ποιέω), which is complementary after βούλομαι. The phrase (lit. “to do what is sufficient”) is idiomatic for, “to satisfy” (EGGNT, most translations; HCSB, “gratify”); BDAG suggests the translation, “do a favor”. τῷ ὄχλῳ is a dative of advantage with ποιέω.

ὁ Πιλᾶτος is also the subject of the aorist παρέδωκεν (from παραδίδωμι), and τὸν Ἰησοῦν is the direct object.

φραγελλόω (2x) is, “flog, scourge” (BDAG) with a whip containing bits of bone and metal shards, a common punishment enacted on those sentenced to death, and often inself fatal (EGGNT). The aorist participle φραγελλώσας is temporal-antecedent with παραδίδωμι above. A direct object is supplied in English (“flogged him”). Most translations rephrase to indicate that Pilate gave orders to have Jesus flogged (e.g., “He had Jesus flogged”, NIV).

ἵνα indicates purpose with παραδίδωμι above.

Jesus is the unexpressed subject of σταυρωθῇ (from σταυρόω, “I crucify”), subjunctive (aor. pass.) after ἵνα. Most translations render the subjunctive as an infinitive (“to be crucified”).

[reedreadsgreek]

Luke 18:35-39

35 Ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἰεριχὼ τυφλός τις ἐκάθητο παρὰ τὴν ὁδὸν ἐπαιτῶν. 36 ἀκούσας δὲ ὄχλο�� διαπορευομένου ἐπυνθάνετο τί εἴη τοῦτο. 37 ἀπήγγειλαν δὲ αὐτῷ ὅτι Ἰησοῦς ὁ Ναζωραῖος παρέρχεται. 38 καὶ ἐβόησεν λέγων, Ἰησοῦ υἱὲ Δαυίδ, ἐλέησόν με. 39 καὶ οἱ προάγοντες ἐπετίμων αὐτῷ ἵνα σιγήσῃ, αὐτὸς δὲ πολλῷ μᾶλλον ἔκραζεν, Υἱὲ Δαυίδ, ἐλέησόν με.

My translation:

35 And it happened that as he was drawing near to Jericho a certain blind man was sitting alongside the road begging. 36 And hearing the crowd passing through, he inquired what this might be. 37 They reported to him, “Jesus the Nazarene is coming by”. 38 And he cried out, saying, “Jesus, son of David, have mercy on me.” 39 And those going before began rebuking him, that he might be silent, but much more he began calling out, “Son of David, have mercy on me.”

Notes:

ἐν τῷ ἐγγίζειν (v. 35) is temporal-contemporaneous and αὐτὸν (Jesus) is the subject. EGGNT and BDAG note that ἐγγίζω with εἰς can mean, “In the vicinity of” as well as, “Draw near to”. This is significant because the Matthew and Mark versions place this encounter while leaving, not approaching, Jericho. NIGTC suggests that Luke moved this event to before entering Jericho in order to let the Zacchaeus narrative be the climax to this section. 

ἐπαιτῶν is probably a participle of manner modifying the imperfect ἐκάθητο. ἐπαιτέω (2x; only in Luke), “I beg”, is ἐπί + αἰτέω.

The aorist participle ἀκούσας (v. 36) is temporal-antecedent, or possibly causal.

διαπορεύομαι (5x) should be clear from its roots.

πυνθάνομαι (12x, 9 of which by Luke) is, “I ask, inquire”, properly, “ascertain by inquiry”. The imperfect is probably ingressive.

For the optative phrase, τί εἴη τοῦτο, literally, “what this might be”, NIV has, “what was going on”; ESV: “what this meant”; NASB: “what this was”.

The subject of Ἀπήγγειλαν (v. 37) would seem to be οἱ προάγοντες (v. 39), “those in front”.

λέγων (v. 38) is attendant circumstance with ἐβόησεν or pleonastic.

Ἰησοῦ and υἱὲ are vocative (Ἰησοῦ is the form for genitive, dative, and vocative), and Δαυίδ is genitive (undeclinable).

The second accent of ἐλέησόν (this verse and the next) is borrowed from με. The implicit request in this aorist imperative is to come and heal him.

For the substantival οἱ προάγοντες (v. 39), from προάγω (20x), “I lead forth, go before”, NIV & NASB have, “Those who led the way”; ESV: “Those who were in front” (sim. NLT).

The imperfect ἐπετίμων is probably ingressive. The subjunctive ἵνα σιγήσῃ indicates the goal of the rebuking. Together, they might be translated, “Warned him to be quiet”.

ἔκραζεν is probably continual, “kept crying out”.

Lexham SGNT says that πολλῷ is a dative of advantage.

[reedreadsgreek]

Luke 9:37-43a

37 Ἐγένετο δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους συνήντησεν αὐτῷ ὄχλος πολύς. 38 καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων, Διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν, 39 καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτὸν καὶ ἐξαίφνης κράζει καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόγις ἀποχωρεῖ ἀπ᾽ αὐτοῦ συντρῖβον αὐτόν 40 καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν. 41 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν, Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου. 42 ἔτι δὲ προσ­ερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ. 43 ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ.

My translation:

37 And it happened on the sixth day as they were coming down from the mountain, a large crowd met him. 38 And Look! A man from the crowd cried out, saying, “Teacher, I beg you to look upon my son, for he is my only child, 39 and look, a breath takes him and he suddenly cries out and it tears him in spasms with foam, and it scarcely departs from him, crushing him, 40 and I begged your disciples that they might cast it out, but they were not able.” 41 And answering, Jesus said, “O unbelieving and crooked generation! Until when will I be with you and endure you? Bring your son here.” 42 Yet while he was coming, the demon threw him down and tore him with spasms. And Jesus rebuked the unclean breath and healed the boy and gave him to his father. 43 And everyone was struck by God’s magnificence.

Notes:

τῇ ἑξῆς ἡμέρᾳ (v. 37) is a dative of time.

κατελθόντων αὐτῶν is a genitive absolute, temporal-antecedent.

συναντάω, “I meet, encounter”, occurs 6x in the NT, only in Luke-Acts and Hebrews.

λέγων (v. 38) is attendant circumstance with ἐβόησεν.

δέομαι is from the root δέω which meant, “I want, need”; only middle in the NT, δέομαι properly means, “I want for myself”, always translated, “I beg, implore, ask for [in prayer]” in the NT. It occurs 22x in the NT, 15x in Luke-Acts.

ἐπιβλέπω is, “I look upon [with favor], give attention to”. In this context it seems to mean something like, “help”, but I am rather surprised to find that every single main translation (NIV, NLT, ESV, NASB, CSB) has, “look at”.

Here ὅτι is causal.

For λαμβάνω (v. 39), “I take, receive”, every main translation has, “seizes”.

σπαράσσω properly meant “I tear, mangle”. Virtually every translation has “throws him into convulsions” (ESV, “convulses him”) and adds, “at the mouth” after “foaming”. It occurs 3x in the NT.

μόγις means, “with difficulty, scarcely, hardly”. With ἀποχωρέω, “I leave, depart”, it might sound (oddly) like the demon does leave the child occasionally and then return. NLT has, “leaves him alone”, which seems like it might be getting at the right idea; the demon might have been always there, but didn't trouble him 24-7.

συντρῖβον is attendant circumstance with ἀποχωρεῖ or a participle of manner. συντρίβω means, “I crush, break, shatter”. I think it may be figurative or an exaggeration here (“It is killing him”). There is a diversity of interpretations: NIV: “destroying him”; NLT: “batters him”; ESV: “shatters him”; NASB: “mauling him”; KJV& CSB: “bruising him”. The verb occurs 8x in the NT.

EGGNT says the subjunctive ἵνα ἐκβάλωσιν (v. 40) has the same meaning as an infinitive.

ἄπιστος (v. 41) could be “unbelieving” (NIV, NASB) or “faithless” (NLT, ESV).

προσερχομένου αὐτοῦ (v. 42) is a genitive absolute, temporal-contemporaneous.

EGGNT says that ἔρρηξεν is from ῥήσσω, “I throw down”, not ῥήγνυμι, “I tear”, as my Reader's NT says (the aorist forms are the same). Strong lists both as variants of the same verb. The parallel in Mark 9:18 is present-tense and clearly from ῥήσσω.

συσπαράσσω (2x in the NT) is an emphatic form of σπαράσσω (v. 39), perhaps denoting more complete or violent convulsions.

EGGNT says the unusual use of ἰάομαι for the exorcism indicates the physical damage the demon had done to the child.

ἐκπλήσσω, “I am struck [out of my senses]”, i.e. “amazed, astonished”, occurs 13x in the NT.

ἡ μεγαλειότης (3x in the NT), “greatness, magnificence, splendor”, of course derives from μέγας, “great”.

[dontcallmesensei]

Daily Japanese Study Unit (30)

The Daily Japanese Study Units now have a special tag! Our tag is “DJSU.” (I wanted it to be 尻, but that was a very bad idea from the start.) 

Grammar

291. か～ないのうちに (ka~nai no uchi ni):

Parsing: [Verb 1(affirmative)] [ka-conjunction] [Verb 1(negative)] [no- genitive particle] [uchi- noun] [ni- dative particle]

Meaning: “Right after VERB” or “As soon as VERB” Note: What this expression means more literally is “in a point between some happening and not happening.”

Example: “Boku wa kushami wo suru ka shinai no uchi ni onara wo shita.” “As soon as I sneezed, I farted.”

292. かえって (kaette):

Parsing: [Inflexional Phrase 1] [kaette- adverbial expression] [Inflexional Phrase 2]

Meaning: “INFLEXIONAL PHRASE 1. Surprisingly, INFLEXIONAL PHRASE 2.” or “On the contrary, INFLEXIONAL PHRASE 2.”

Example: “Kinou hayaku netta. Kaette, nesugoshita.” “I went to bed early. Surprisingly, I overslept.”

293. かいがある(kai ga aru):

Parsing: [Verb Phrase] [kai- noun] [ga- nominative particle] [aru- copula/verb]

Meaning: “It is worth one’s efforts to VERB PHRASE.”

Example: “Gaman suru kai ga aru.” “It’s worth one’s efforts to be patient.”

294. か何か (ka nanika):

Parsing: [Noun] [ka- conjunction] [nanika- pronoun]

Meaning: “NOUN or something” Note: This is literally the expression’s meaning.

Example: “Kono kanji wa ai ka mune-yake ka naika deshou ka.” “Is this feeling love, or heartburn or something, I wonder?”

295. かねない (kanenai):

Parsing: [Verb(stem)] [kanenai(negative)- verb]

Meaning: “might VERB”

Example: “Oujo to kaeru ga kisu shitara, Ojou wa kaeru ni nari-kanenai.” “When a princess and frog kiss, the princess might turn into a frog.”

296. かねる (kaneru):

Parsing: [Verb(stem)] [kaneru(affirmative)- verb] Note: This is just the previous expression in the affirmative.

Meaning: “Unable to VERB”

Example: “Yomi-kaneru kara kaite iru koto wo shiranai.” “Because I am unable to read, I don’t know what writing.”

297. かのようだ (ka no you):

Parsing: [Verb Phrase] [ka- ending particle] [no- substantivizing suffix] [you- noun]

Meaning: “just like VERB PHRASE” or “as if VERB PHRASE”

Example: “Kare wa naku koto ga nai ka no you ni naite iru.” “He’s crying as if he’s never cried before.”

298. からこそ (kara koso):

Parsing: [Verb Phrase] [kara- conjunction] [koso- emphatic suffix]

Meaning: “Precisely because VERB PHRASE”

Example: “Otona de aru kara koso beeru wo nomeru.” “I can drink beer precisely because I’m an adult.”

299. から見ると (kara miru to):

Parsing: [Noun] [kara- post-position] [miru- verb] [to- conjunction]

Meaning: “From the point of view of NOUN” Note: More literally, this expression meaning “If you look at it from NOUN”

Example: “Anakin kara miru to, jedai wa akui desu.” “From Anakin’s point of view, the Jedi are evil.”

300. からには (kara niwa):

Parsing: [Verb Phrase] [kara- post-position] [ni- dative particle] [wa- topical particle]

Meaning: “so long as VERB PHRASE” or “now that VERB PHRASE”

Example: “Oyogeru kara ni wa umi ni ikeru.” “Now that you can swim, we can go to the beach.”

Vocabulary

581. 勝つ (かつ) — (verb) to win; to defeat (894)

582. 運動 (うんどう) — (noun) exercise (895)

583. 捨てる (すてる) — (verb) to throw away; to abandon (896)

584. 幸せ (しあわせ) — (noun) happiness; fortune, luck (897)

585. 通す (とおす) — (verb) to pass; to show someone into (898)

586. 横 (よこ) — (noun) side, horizontal (899)

587. 伴う (ともなう) — (verb) to accompany, to involve (900)

588. 命 (いのち) — (noun) life (901)

589. 流れ (ながれ) — (noun) stream, flow, current (902)

590. 育つ (そだつ) — (verb) to grow up (903)

591. ちなみに — (conjunction) by the way; incidentally (904)

592. 予定 (よてい) — (noun) plan, schedule (905)

593. 決して (けっして) — (adverb) by no means; never (906)

594. 馬 (うま) — (noun) horse (907)

595. 完全 (かんぜん) — (noun) perfect; complete (908)

596. 学生 (がくせい) — (noun) student (909)

597. 風 (かぜ) — (noun) wind (910)

598. 性格 (せいかく) — (noun) character, personality (911)

599. 死 (し) — (noun) death (912)

600. 位置 (いち) — (noun) position, location (913)

Kanji

436. 題  

Topic  —  だい  —  N/A  

437. 飲  

Drink  —  いん  —  の(む)  

438. 館  

Public Building  —  かん  —  たて  

439. 駅  

Station  —  えき  —  N/A  

440. 鼻  

Nose  —  び  —  はな

441. 不  

Not  —  ふ・ ぶ  —  N/A  

442. 争  

Conflict  —  そう  —  あらそ(う)  

443. 付  

Attach  —  ふ  —  つ(く)  

444. 令  

Orders  —  れい  —  N/A  

445. 以  

Since  —  い  —  N/A  

446. 仲  

Go-between  —  ちゅう  —  なか  

447. 伝  

Transmit  —  でん  —  つた(える)  

448. 位  

Tank  —   い  —  くらい  

449. 低  

Low  —  てい  —  ひく(い)  

450. 例  

Example  —  れい  —  たと(える)

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