The above phrase “the gospel of the grace of God”. Here Gospel is qualified by the accusative neuter “to” followed by two genitives qualifiers. “the administration of the grace of God” Here administration is the accusative feminine “ten” followed by the same two genitives. Both nouns seem to determine the aspect of the genitive; The gospel is message that has contents while administration is passively internal and actively external management. Both nouns seem to answer to their genitive string, “of the grace” genitive of contents and “of [the] God” is genitive of the origin as it pertains to the gospel it contents and origin. The other “of the grace” genitive of the ruling principal and of [the] God is genitive of possession this pertains to the dispensation requires a managing or governing principal this is the possession of God.Inheritance is the subject of the Book of Ephesians.

The impotence of English to distinguish clearly the genitive case aspects of the Koine have been widely recognized but little commented upon out side of the various editions of the Greek texts. Most readers of the English translations are not aware of these mechanisms, the reason that much is quoted out of context. For example. Romans 6:23 “The wages of Sin is death” has been translated from; “tes amartias” the “genitive of quality” in koine, to the English “objective genitive” “of Sin” placing the emphasis on sin. In the original texts the gentive of the quality gives rise to the latent genitive of the ruling principal i.e. death. The thematic aorist root “amart” of amartias connects all sin to the curse due to Adam’s fall and the ruling principal of death that entered the kosmos. Many assume that death is earned by sinning however, this error denies what is revealed as death and the free gift are passive to all human effort. Death is earned by birthright and Adamic descent, life as the free gift of Elohim by grace.

It was recognised by older scholars and notes are often made in the Greek texts that indicate that correct rendering in English is difficult. This occurs as koine has case structure connected to definite articles but English does not and the English definite “the” does not answer to the koine.

For Example in Ephesians 1 there are about 4 or so definite in koine but in English the KJV has translated 14… Koine Case is powerful instrument of emphasis and context but forms more towards syntax than towards etymology. Modern Koine Greek studies spend much time, as rule, upon etymology however, if the genitive aspects are not considered then error must logically be the result. I present this for some discussion and if this pattern is correct then perhaps for more accuracy these genitive aspects and there following strings need to be better qualified in English editions.

Keep well
RJ

You believe that translation is the process of matching words part for part (morpheme for morpheme) between Greek and English. At least, this is what it appears to me you mean.

If so, that’s where the problem lies. We believe that translation is what translators do between modern languages and therefore the principles of that kind of translation should be applied to Bible translation.

One of these principles is that word for word translation is completely inadequate, let alone morpheme for morpheme translation. A clear demonstration of that can be found in one of my earlier posts.

I realize that there is a belief in some quarters that only word for word translation is “safe”. If that’s what you think, then let’s talk about that, rather than trading barbs about the proper translation of particular words, when we believe in very different principles of translation.

BTW, I think there is no place to hide in translation. There is no safe way to translate. And there are certainly no shortcuts.

I also like to compare the Strong’s as well as Blass, Gr. of N. T.΄Moulton, Burton, N. T. M., Robinson, Greisbach, Scrivener’s Collation of the Codex Sinaiticus, as well as Smyth Greek Grammer, Bullinger, and others.

LSJ says: http://www.perseus.tufts.edu/ A. [select] turning upside down, upsetting, overthrow, E.Fr. 301 (pl.); μοῖραν εἰς ἀ. δίδωσι, = ἀναστρέφει, Id.Andr.1007; disorder, confusion, Posidipp.26.22.
Strong’s Greek Dictionary kinda gives a vague meaning επιτιμάω to mete out due measure, hence to censure
Robert’s Grammar: Lesson 37 The Genitive Absolute. Supplementary Participle 290. Vocabulary. Ο! επιτιµάω, I rebuke (with dat.) …rebuke, 6; rebuked, 13; rebuking,

biblicalgreek, Intermediate Greek Gospel: Mark (GRE 312) eπιτιμάω (9-29) rebuke, reprove, censure

Smith’s Bible Dictionary (1884) ; Jushabhesed change of mercy Hitchcock’s Bible Names Dictionary (1869); returner Easton’s Bible Dictionary
I also find the Strong 99% of the time gives the correct meaning, but the translators, such as KJV, NASB, NIV etc, choose not the correct word but one of the other less meaningful.

We cannot understand the Greek very well by using dictionaries, parsing, and comparing English translations. To read and understand Greek requires taking Greek classes or carefully doing self-study with Greek textbooks such as ones by Mounce, Wallace, and others.

On this blog we prefer that people who post about facts in the biblical languages do so based on formal study of the languages, not on lay helps such as Strong’s number system.

Constructive criticism is welcome by anyone on this blog. But sarcasm and put-downs are not. Let’s all learn from each other here and practice gracious speech.

Did you mean: pseudo exegesis? I suppose you could “translate” λειτουργος as liturgy but that would be a desynchronizing where the real translation is to act as a public functionary or you could take “η προσφορα των εθνων” to mean “the prosphora of the nations” instead of offering.

This is not just about me or an exegesis by myself. Just read the actual Greek. You can look on this Blog and see the Dictionaries I have given. I thought you were able to use more than one dictionary and decipher the Greek simply by parsing or by going to a number of translations and comparing them agaist each other.
Here are some I have used (Jashub) (he turns)., Od.13.326, Smith’s Bible Dictionary (1884) ; Jushabhesed change of mercy Hitchcock’s Bible Names Dictionary (1869); returner Easton’s Bible Dictionary
demon abode, haunt, “δαιμονων αναστροφη” Aesch. Eum. 23.
http://www.perseus.tufts.edu/ says:
αναστροφη a turning upside down, upsetting

English translation by Herbert Weir Smyth, Ph. D. in two volumes. 2.Eumenides. Cambridge. Cambridge, Mass., Harvard University Press; London, William Heinemann, Ltd. 1926. II. [select] dwelling in a place, Plu.2.216a.

Here are the usages of what ἀναστρέφω meant in Homer or the LXX or the NT. Passive, vtr.
reverse vtr (put opposite side up or out) αναστρέφω ρ.μετ.
invert vtr (turn upside down) τα πάνω κάτω αναστρέφω, ανατρέπω, αναποδογυρίζω ρ.μετ.

S.Ant.226; πολλὰς ἀ. ποιούμενος, of a hunter, making many casts backward, X. Cyn.6.25; wheeling round, of a horse, Id.Eq.Mag.3.14; of soldiers in battle, whether to flee or rally, Id.Cyr.5.4.8; “μηκέτι δοῦναι αὐτοῖς ἀ.” time to rally, Id.HG4.3.6, cf. Ages.2.3; esp. of the reversal of a wheeling movement, Ascl.Tact.10.6, Ael.Tact.25.7, Arr.Tact.21.4; of a ship, Th.2.89; “ἐξ ἀ.” turning back, Plb.4.54.4; “κατ᾽ ἀναστροφήν” conversely, S.E.M.7.430.

3. [select] in Gramm., throwing back of the accent, as in Prepositions after their case, A.D.Synt.308.15, etc.
303 ανά per;Up, through, by, whilst,each
4762 στρέφω To turn; to turn round, or about; to twist, bend; to return; to convert

LSJ says: A. [select] turning upside down, upsetting, overthrow, E.Fr. 301 (pl.); μοῖραν εἰς ἀ. δίδωσι, = ἀναστρέφει, Id.Andr.1007; disorder, confusion, Posidipp.26.22.
Strong’s Greek Dictionary kinda gives a vague meaning επιτιμάω to mete out due measure, hence to censure

1909 εφ’ επ’ επι towards, upon after, against for, on, over
τιμάω to fix the value, to price, forfeit, fine, penalty; loss

2008 επιτιμώ, reprimanded,to adjudge, award, in the sense of merited penalty, reprove, censure
Robert’s Grammar: Lesson 37 The Genitive Absolute. Supplementary Participle 290. Vocabulary. Ο! επιτιµάω, I rebuke (with dat.) …rebuke, 6; rebuked, 13; rebuking,

biblicalgreek, Intermediate Greek Gospel: Mark (GRE 312) eπιτιμάω (9-29) rebuke, reprove, censure

Rich, I’d ask you to please do something about this pseudexegesis. Really, it detracts from the environment of this blog.

If, instead of making the translation more difficult, they would adhere to the actual wording it would enhance the understanding of all.

The ambiguous translation of what the soldiers did to Jesus is one of the more revealing words, “osculate” a humorous kiss, to φιλεω make fun of him.

The soldiers free salt which many try to say is a salary; “μισθός” ME: from Anglo-Norman Fr. salarie, from L. salarium, orig. denoting a Roman soldier’s allowance for free salt, from sal ‘salt’.

Even more astounding is the “group of people working together” πλήρωμα, ME, in sense ‘band of soldiers’: from OFr. creue (crew)’augmentation, increase’, feminine past participle of croistre ‘grow’, from L. crescer
Hdt.8.43,45; but, of single ships, complement, crew, make up the full number of citizens, Arist.Pol.1267b16, 1284a5, cf. 1291a17, Pl.R.371e; τω̂ν φίλων π. ἀθροίσας E.Ion664 ; gang of workmen, PPetr.3p.130 (iii B. C.). reserves of troops, στρατιω̂ν Lyd.Mag.3.44 (pl.).

Which shines more light on the crew of people who are working for God.