Light Giver 16

Abbott-Smith NT Greek Lexicon:

1. that which is traced or drawn, a picture.

2. that which is written;

The LSJ Lexicon provides a detailed explanation of the verb γράφω and its various forms, usages, and meanings. Here's a breakdown of the key points:

Primary Meaning: "To Draw"

• The verb γράφω (with various forms such as ἔγραψα, γράφω, ἐγραψάμην, ἐγράφην, etc.) primarily means "to draw" in the sense of marking, scratching, or inscribing, derived from the action of making marks on a surface.

• In Homer, it is used to mean "scratch" or "graze," as seen in Iliad 17.599, where the word describes a point made by a spear ("αἰχμὴ γράψεν οἱ ὀστέον ἄχρις").

Meaning of "To Represent by Lines"

• The verb γράφω also means to represent by lines (i.e., to draw or depict visually), which later evolved into meanings related to painting or art. This sense appears in later works:

  • Herodotus (2.41) uses the term in the sense of drawing.

  • Plato, in the Republic (377e), uses it for creating depictions such as in maps or drawings.

Drawing Maps or Creating Visual Representations

• Drawing maps is one of the later senses, as in Herodotus 4.36, where it refers to drawing a map of the earth's boundaries.

• Similarly, it is used for creating images such as a statue or figure: "ἀνδριάντα γ.," which means to sculpt a statue, found in Plato, Republic 420c.

In the Context of Art

• ζῷα γ. means to draw or paint animals (i.e., creating artistic depictions), which is synonymous with the later Greek term ζωγραφεῖν (to paint or to create pictures).

• Passively, it could also refer to a painting or image being created: "εἰκὼν γεγραμμένη," meaning "a painted image" (Aristophanes, Ran. 537).

Mathematical and Scientific Uses

• In the context of geometry, γράφω means "to describe" a figure, as in Euclid's "Postulates" and Archimedes' "On the Sphere and Cylinder." This is a more technical use where it signifies creating geometric shapes or curves.

• Generating a figure is another use, as in Aristotle (Mechanics) where a point or line in motion "generates" a geometric figure.

Passives and Middle Forms

• The verb γράφω is used in various middle and passive forms to convey the action of being drawn or written:

  • Future passive: γράφησομαι (e.g., Hippocrates, Acut. 26) or γεγράφησομαι (e.g., Sophocles, Oedipus Tyrannus 411).

  • Aorist passive: ἐγράφην (e.g., Herodotus 4.91, Plato, Protagoras 128c).

  • The verb also appears in a middle form with reflexive meaning, as in γεγράφαται (e.g., in Oppian's "Cynic").

Metaphorical Uses

• In memory: A metaphorical use appears in Pindar (O. 10(11).3), where it refers to something written in the "leaf of memory" or as a mental inscription, symbolizing the idea of memory as a form of written record.

Writing and Inscribing Texts

• The verb γράφω also has the meaning of writing texts, whether they are documents, letters, or contracts. For example:

  • Writing a will: "γ. διαθήκην," as in Plato, Laws 923c.

  • Writing on materials such as wax, gold, or papyrus (Plato, Phaedrus 276c).

  • Writing in water or ash, referring to temporary or symbolic writing.

Branding or Marking

• γράφω can also mean to brand or mark something, such as branding cattle or marking objects in a distinguishable way, as in Oppian's "Cynegetica" (1.326).

In summary, γράφω in its primary sense means to draw or inscribe, initially in a literal sense (scratching or marking), but later evolving to encompass artistic and mathematical uses, such as drawing pictures or creating geometric figures. It also extends metaphorically to the idea of writing and marking in both physical and abstract contexts.

(cf. Logeion γράφω)

Lord Mammon

The Greek term μαμωνᾶς (mamōnas), found in the New Testament, is often translated as "wealth" or "riches" and is personified as a master that competes with God for loyalty.  The etymology of "μαμωνᾶς" provides deeper insight into its meaning. It is derived from the Chaldean term מאמונא (mamona), which is associated with trust and reliance, being derived from the Hebrew אמן aman meaning to trust, believe, support. This led to certain interpretations of "money" or "wealth" as a common thing people trust in (according to Gesenius is contracted from the Hebrew word מטמון (matmon Strongs #4301), meaning "hidden treasure" or "buried treasure.").

The Hebrew term אמונה (amunah) means "faith/trust/confidence" 

The Hebrew word מאמונה (ma'amunā) comes from the root אמנ (’mn), which is related to ideas of faith, trust, and reliability (as seen in אמונה (emunah), meaning faith or trustworthiness). However, מאמונה has a distinct meaning, usually related to concepts of trust, reliability, or faithfulness in a more practical or functional sense.

The term μαμωνᾶς (mammon) derives from the Aramaic מאמוֹנא, itself apparently from the root אמן, meaning "to trust." Scholars such as Buxtorf and those cited in Thayer’s Lexicon understand the word as signifying “that which is trusted”, reflecting not merely wealth, but literally the object of trust or reliance, especially in a moral or religious context.

מאמונה Someone who is trusted:

1. Trust / Faithfulness – In Aramaic, מאמונה refers to the concept of being entrusted or reliable, often indicating someone who is trusted or someone appointed to a role of responsibility.

2. Appointed Overseer or Guardian – It can also refer to someone who is appointed to a position of responsibility, such as a steward, warden, or guardian. This is often the sense in Jewish Aramaic literature, particularly in the Talmud, where מַאֲמוּנָה might describe a guardian of something or someone entrusted with a task or responsibility.

Etymology and Morphology:

• Root: The root א־מ־נ (’mn) is connected to trust and faith, as seen in the related words אֱמוּנָה (emunah, faith) and מָמוֹנָא (māmōnā, wealth).

• Pattern: The word מאמונה would be a passive participle in Aramaic, derived from the root, and denotes something or someone that is entrusted, faithful, or reliable. Is it riches? Or, a person?

The key meaning here lies in the personification. Mammon is also personifed as a master or lord, and thus one representing the power of אמונה "faith", placed in a person of trust. As a master or lord, Mammon would thus be one demanding trust, devotion, faith. 

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The verb ἐκλείπω (ekleípō), from ἐκ ("out of") and λείπω ("to leave"), broadly means "to fail," "cease," or "abandon." Its uses span both literal and metaphorical contexts in classical and post-classical Greek. In a transitive sense, it can mean to omit, leave out, or forsake (cf. Herodotus, Aeschylus); intransitively, it often connotes failing or ceasing to function, especially of natural or divine phenomena.

Of particular note is its astronomical usage, where ἐκλείπειν refers to the eclipse of a celestial body, especially the sun or moon. This application appears in authors such as Thucydides and Herodotus—e.g., ὁ ἥλιος ἐκλιπὼν τὴν ἐκ τοῦ οὐρανοῦ ἕδρην (“the sun departed from its seat in the sky,” Hdt. 7.37), describing the temporary darkening during an eclipse. The noun ἔκλειψις, later standardized in astronomical terminology, is derived directly from this verbal root and retains this specialized sense.

By extension, ἐκλείπω can also refer to death (as in ἐκλείπειν βίον, Sophocles), highlighting the metaphor of life being extinguished like a light. Its semantic field therefore encompasses absence, cessation, and disappearance, whether applied to light, presence, strength, or life itself.

As the translation of "the Queen" was completely out of the question for these men, the ensuing two thousand years of utter confusion and nonsensical attempts at creating a coherent interpretation of a "kingdom suffering violence" needs no explanation. There was never a solution to the saying, because the saying is completely bogus. Rightly did the prophets speak.

The phrase καὶ πᾶς εἰς αὐτὴν βιάζεται can be literally translated as "and everyone is forcing himself into her."

The verb βιάζεται comes from βιάζομαι, which means "to force, constrain, or overpower." In ancient Greek, βιάζω is often used for physical force (e.g., Od. 12.297, where it means "you are forcing me") or metaphorical compulsion (e.g., Thuc. 8.53, "to do violence to the laws").

In its middle/passive form, it indicates being forced or constrained, either physically (e.g., Il. 11.589, "he is hard pressed by missiles") or mentally (e.g., Thuc. 7.67, "being compelled by the present difficulty"). The verb also expresses intense effort or persistence, such as in Lys. 9.16, "making every effort to harm."

The phrase Ἐγένετο ἀποθανεῖν καὶ ἀπενεχθῆναι αὐτόν (Luke 16:22) may be analyzed in two ways. Grammatically, it consists of the aorist middle indicative ἐγένετο ("it/he came to be") governing two aorist infinitives, ἀποθανεῖν ("to die") and ἀπενεχθῆναι ("to be carried away"), with αὐτόν ("him") as the accusative subject of both infinitives. It has been interpreted as idiom, or what is called, a periphrastic infinitive construction with γίγνομαι + infinitive(s). It is unusual, but was considered to be meant for the narration of events in a formal, almost liturgical style, i.e. "And it came to pass...." Such a phrase would not be used in normal dialogue—periphrasis refers to the use of more words to express a concept that could be conveyed more simply with a single word. But was that the point? In the very same verse, the simple word is used of the rich man, "and he also died."

A strictly formal rendering would be: "It came to be to die and to be carried off by him." 

Carried Up or Carried Off?

ἀπενεχθῆναι αὐτὸν does not mean "carried by him." It means "to be carried away by him" or "to be carried off", with the emphasis on the subject being the one who is carried away. The word αὐτὸν seems to be skipped over/deleted by other translations.

The verb ἀποφέρω (and its derived forms) generally means "to carry away," "to bring back," or "to take away." While its basic meaning is neutral, it carries numerous negative connotations depending on the context. In some uses, it describes the act of carrying off spoils or losses (e.g., ἀπένεικαν τεύχεα –

"They carried off the armor," Odyssey 16.360),

or the dissipation of something, as in ἀπενεχθέντες ἐς Λιβύην –

"Having been carried off to Libya," Thucydides 7.50).

These suggest negative outcomes, such as loss or theft. Additionally, the verb is used metaphorically to indicate paying back or returning something, often in contexts of debt or punishment as in ἀπήνεγκε παρανόμων –

"He handed in an accusation," Demosthenes),

which can carry the weight of unpleasant repayment. Lastly, it can describe the returning of individuals, such as a sick person being carried home, again often implying a tragic or unwelcome return (e.g., ἀπηνέχθη εἰς . . ἔτι ζῶν – "He was carried back while still alive").

(See Logeion ἀποφέρω)

Thus, ἀποφέρω is simply not the right word to express "carried by angels" in a positive sense. Instead, ἀναφέρω or ἐπαναφέρω would be more appropriate, as both verbs have meanings related to raising up, lifting, or carrying in a more neutral or positive sense, and can be used in contexts involving divine or heavenly beings.

• ἀναφέρω (to carry up, to bring to) can convey the idea of being lifted or raised up, which aligns more closely with the notion of being carried by (good) angels.

• ἐπαναφέρω (to carry back or to restore) is also a possible alternative in certain contexts, though ἀναφέρω would be a better fit for something like "carried by angels".

For example, if you want to say "carried by angels," a better translation would be ἀναφέρεται ὑπὸ τῶν ἀγγέλων or ἀναφέρεται ὑπὸ τῶν ἀγγέλων depending on the tense and nuance.