{"id":20915,"date":"2013-07-31T03:12:06","date_gmt":"2013-07-31T09:12:06","guid":{"rendered":"https:\/\/praytellblog.com\/?p=20915"},"modified":"2013-07-31T04:56:30","modified_gmt":"2013-07-31T10:56:30","slug":"abiding-knowledge-and-infinite-vision-2","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2013\/07\/31\/abiding-knowledge-and-infinite-vision-2\/","title":{"rendered":"\u1f30\u03b4\u03bf\u1f7a: abiding knowledge and infinite vision"},"content":{"rendered":"

One of the most intriguing words in the Gospels is the aorist imperative \u1f30\u03b4\u03bf\u1f7a (idou<\/em>, Latin ecce<\/em>, “behold” or “remember”). \u1f30\u03b4\u03bf\u1f7a offers the possibility of a teleological suspension, but not in a manner similar to Soren Kierekegaard’s telelogical suspension of the ethical exemplified in Abraham’s sacrifice of Issac. Rather, \u1f30\u03b4\u03bf\u1f7a is a teleological suspension of human time intrinsic to salvation and the Eucharist. This suspension is coded directly into the syntax of \u1f30\u03b4\u03bf\u1f7a. The imperative emphasizes the eternity of the Son of God and his position outside of our frame of mortal time.<\/p>\n

\u1f30\u03b4\u03bf\u1f7a derives from the third principal part of \u1f41\u03c1\u03ac\u03c9, \u03b5\u1f36\u03b4\u03bf\u03bd. Perhaps the common translation of \u1f30\u03b4\u03bf\u1f7a as “behold” in English is clearer when \u03b5\u1f36\u03b4\u03bf\u03bd is compared with the Latin video<\/em>. The Greek character digamma (\u03dd), obsolete by the time of hellenistic Greek, corresponds with the Latin character “v”. Hence, at a time earlier than the composition of the New Testament, the Greek root -\u1f36\u03b4- was \u03dd-\u1f36\u03b4- and thus very similar to the pronounciation of vid-<\/em> in classical Latin. It’s clear that both Latin and Greek share the -id- root for words pertaining to sight, even if the relationship is not immediately apparent.<\/p>\n

The Greek aorist tense has an unmarked aspect. Put another way, this tense does not necessarily<\/em> impart a present, past, or future meaning (Latin lacks aspectless verbs. Jerome often substitutes a Latin perfect tense in place of the Greek aorist). The inclusion of \u1f30\u03b4\u03bf\u1f7a in a Gospel verse imparts a valence of timelessness, so far as Christ is the ex-nihilo creator of the world who has humbled himself to live within the time of creation and offers himself perpetually for and in creation through his sacramental presence. I contend that \u1f30\u03b4\u03bf\u1f7a signifies “abiding knowledge” and “infinite vision”, a past, present, and future divine sight and cognition beyond the ability of human beings to comprehensively see and understand. However, this infinite knowledge and vision is revealed through kaleidoscopic brief glimpses found through liturgy. Jerome’s decision to tranlate \u1f30\u03b4\u03bf\u1f7a as ecce<\/em> obscures the a-temporality of \u1f30\u03b4\u03bf\u1f7a to no small degree. ecce<\/em> is an adverbial particle and not an unmarked and aspectless verb. For these reasons the \u1f30\u03b4\u03bf\u1f7a of Greek New Testament redactions and not the Vulgate best capture the infinite knowledge and infinite visual horizon of Christ.<\/p>\n

Consider the last verse of the Great Commission [Mt. 28:16-20<\/a>]. Here the author of Matthew predicates an entire sentence on the a-temporal nature of \u1f30\u03b4\u03bf\u1f7a.<\/p>\n

\u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u1f7a \u1f10\u03b3\u1f7c \u03bc\u03b5\u03b8\u2019 \u1f51\u03bc\u1ff6\u03bd \u03b5\u1f30\u03bc\u03b9 \u03c0\u03ac\u03c3\u03b1\u03c2 \u03c4\u1f70\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 \u1f15\u03c9\u03c2 \u03c4\u1fc6\u03c2 \u03c3\u03c5\u03bd\u03c4\u03b5\u03bb\u03b5\u03af\u03b1\u03c2 \u03c4\u03bf\u1fe6 \u03b1\u1f30\u1ff6\u03bd\u03bf\u03c2. (Mt. 28:20b NA 28)<\/p>\n

et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi<\/em>. (Mt. 28:20b Nova Vulgata)<\/p>\n

“And remember, I am with you always, to the end of the age.” (Mt. 28:20b NRSV)<\/p>\n

The postpositive (second word) placement of \u1f30\u03b4\u03bf\u1f7a in the closing sentence of Matthew is not at all coincidental. The author or redactor of Matthew’s placement of \u03ba\u03b1\u1f76, “and”, at the beginning of the sentence is unremarkable. The verbal punctuation \u03ba\u03b1\u1f76 merely takes precedence to indicate the start of a new sentence. I would argue that \u1f30\u03b4\u03bf\u1f7a instead de facto begins the sentence and sets the semantic and syntactic meaning for all that follows.<\/p>\n

At first glance, the NRSV’s “remember” suggests that the infinite sight of \u1f30\u03b4\u03bf\u1f7a is primarily retrospective. Perhaps the translators and editors of the NRSV drew upon the relationship of \u1f41\u03c1\u03ac\u03c9 with its fourth principal part \u03bf\u1f36\u03b4\u03b1 in their decision to translate \u1f30\u03b4\u03bf\u1f7a as “remember”. \u03bf\u1f36\u03b4\u03b1 in turn often takes the present tense meaning of “know”. “Remember” in this case, given that this word is a translation of an aspectless imperative, might retain aspectlessness while drawing semantic meaning from a derivative principle part. If \u1f30\u03b4\u03bf\u1f7a is read through the prism of the NRSV, Christ’s perpetual and abiding presence in creation through the Eucharist assumes a cognitive valence. The NRSV translation, then, is more difficult and challenging but not without lingusitic merit or contextual reward.<\/p>\n

Were he alive to make his case, Jerome might have defended his decision to translate \u1f30\u03b4\u03bf\u1f7a as ecce<\/em> not only because ecce<\/em> is a rather commonplace way in Latin to convey a meaning similar to “behold”, but also because he wished to retain a flavor of immediacy. Jerome’s ecce<\/em> suggests a simpler reading of \u1f30\u03b4\u03bf\u1f7a based directly on the aorist \u03b5\u1f36\u03b4\u03bf\u03bd, “I have seen”. Jerome certainly could have chosen a Latin present imperative to approximate the meaning of \u03bf\u1f36\u03b4\u03b1, but instead chose an easier particle. ecce<\/em> as a translation of \u1f30\u03b4\u03bf\u1f7a signifies the infinite vision of Christ inherent in his ex nihilo reality as God the Son.<\/p>\n

Crucially then, the concept of sight and knowlege are intimately intertwined in Greek. Even so, Matthew 28:20b offers a checksum. \u1f10\u03b3\u1f7c \u03bc\u03b5\u03b8\u2019 \u1f51\u03bc\u1ff6\u03bd \u03b5\u1f30\u03bc\u03b9 (ego vobiscum sum<\/em>, “I am with you”), poses an interesting linguistic turn which underscores the timelessness of \u1f30\u03b4\u03bf\u1f7a and its relationship to discipleship. More often, the Gospels present \u1f10\u03b3\u1f7c and \u03b5\u1f30\u03bc\u03b9 together, so that the words for “I” and “am” are directly connected. The placement of the prepositional phrase \u03bc\u03b5\u03b8\u2019 \u1f51\u03bc\u1ff6\u03bd (“with you”) between \u1f10\u03b3\u1f7c and \u03b5\u1f30\u03bc\u03b9 suggests an emphasis on “with you”. Hence the infinite knowledge and infinite visual horizon of God the Son, as a person of the eternal Holy Trinity and consubstantial with God the Father Yahweh, necessarily includes “you”, the disciples. An aspectless and eternal divine knowledge and vision are not closed circuits reserved for God only, but emphatically shared with his disciples so far as we can glimpse and intuit.<\/p>\n

\u1f30\u03b4\u03bf\u1f7a, ecce<\/em>, “remember”, “behold”: all of these interpretations inadequately describe the abiding knowledge and infinite vision of God. Human fallibility, however, does not preclude a foretaste of this infinite plane. Mass offers us not only sight or knowledge, but a fully sensory experience of the divine which dwells in our midst. The Eucharist contains \u1f30\u03b4\u03bf\u1f7a but at the same time is unbound by any expectations of Christian believers.<\/p>\n","protected":false},"excerpt":{"rendered":"

A consideration of the New Testament Greek imperative \u1f30\u03b4\u03bf\u1f7a, “behold” or “remember”, in Matthew 28.<\/p>\n","protected":false},"author":44,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[1216],"tags":[2500,2068,1028,2499,2501,169],"class_list":["post-20915","post","type-post","status-publish","format-standard","hentry","category-scripture","tag-great-commission","tag-greek","tag-latin","tag-matthew","tag-nrsv","tag-translation"],"yoast_head":"\n\u1f30\u03b4\u03bf\u1f7a: abiding knowledge and infinite vision - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2013\/07\/31\/abiding-knowledge-and-infinite-vision-2\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u1f30\u03b4\u03bf\u1f7a: abiding knowledge and infinite vision - 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