>>The translation,
>>
>> But everything which is reproved by the light is made
>> manifest, because all that reveals itself is light.
>>
>>doesn't make a whole lot of sense to me. I fail to see how
>>your interpretation of the latter clause gives a reason for
>>the former. How do you see this working? (I need more light;)
>
>Hold your horses, Jim: "TO FWS EN THi SKOTIAi FAINEI, KAI hH SKOTIA AUTO OU
>KATELABEN." Do you really think that "all that is revealed is light" makes
>any MORE sense as an explanation of "But everything which is reproved by
>the light is made manifest"? Is it that which is reproved by the light that
>is itself light?
No! I can't make any sense of either! (But I don't have to have a
horse in order to drag someone else off theirs. :^)
>Let me try taking FANEROW in both clauses in the middle/reflexive sense: TA
>DE PANTA ELEGCOMENA hUPO TOU FWTOS FANEROUTAI, (14) PAN GAR TO FANEROUMENON
>FWS ESTIN. "And all that is put to the proof comes to illumination under
>the impact of the Light, for everything that manifests itself is Light."
How about we go _all_ the way and take ELEGXOMENA as middle? Then we
have the sense: "And all that bears reproof manifests itself under the
influence of the Light; for everything that manifests itself is Light."
This seems to transition more smoothly to 14(b). I think I can agree
with the above:- at least it is gramatically/logically consistent!
>> Reason #173 to fear technology...
>>
>> o o o o o <o <o> o> o
>> .|. \|. \|/ // X \ | <| <|>
>> /\ >\ /< >\ /< >\ /< >\ />
>>
>> Mr. Asciihead learns the Macarena.
>
>This is nice, Jim. Before I looked at your explanation about Mr. Asciihead,
>I thought this was either (a) an outline of the "deep structure" of the
>propositions of Eph 5:13-14, or (b) a chart explaining how to key the Greek
>accents: circumflex, smooth + grave, etc., etc. But the third one doesn't
>quite work: it can't be rough + acute because the elements are reversed.
Are you kidding me? ;-)
In Christ,
Jim Beale
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The deepest and most pure humility doth not so much arise from
the consideration of our own faults and defects as from a calm
and quiet contemplation of the Divine purity and goodness. Our
spots never appear so clearly as when we place them before the
Infinite Light; and we never seem less in our own eyes than when
we look down upon ourselves from on high.
(Rev. Henry Scougal, _The Life of God in the Soul of Man_, 130)
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