42 articles Luke Page 2 / 3

Luke 21:21

New Testament • Re: Lk.21:21 and Asclep.Tact.1.3 ἐν μέσῳ as middle ground
Stephen Hughes wrote:
εἰς τὸ μέσον means “and become the middle”, “so everybody can see you”, i.e. there is a reorientation of direction of the people looking on, a new middle

Perhaps “focus” is a way of expressing a movable middle in English, “He stood up into focus.”, or more wordily expressed, “He stood up for to make himself the centre of everyone’s attention.”

Statistics: Posted by Stephen Hughes — February 1st, 2017, 3:31 am


Luke 19:7

New Testament • καταλῦσαι in Luke 19:7

I’ve been looking at the usage of καταλῦσαι in Luke 19:7 and am a bit stumped why it’s translated as “to be the guest of” (or a variation thereof) instead of to abolish, destroy, dissolve, etc.,

In light of the overall passage, it doesn’t make sense to use a derivative of abolish but I don’t understand either why it deviates so much from the other usages (i.e. Matthew 5:17, 61; Acts 5:39)

Statistics: Posted by Matt Lahey — June 19th, 2017, 6:47 pm


Luke 1:5

New Testament • Re: Luke 1:5: EGENETO’s function
RandallButh wrote:
Moon,

Yes, you can say that both egeneto structures provide setting material. However, they are two structures and it is useful to track them separately. The subject structure will introduce participants. The subjectless structure will provide a setting.

Commentators on Acts and Luke have led themselves astray by missing the distinction and making statements like “Luke uses the egeneto structure in both Luke-Acts,” implying that there is no qualitative difference. But there is. And it leads to a significant reappraisal of both works and fits well with other data.

Randall, thanks for the answer. So, are you saying:

(1) The EGENETO + subject structure is both found in Luke and LXX, and can be used to introduce a participant/character as sort of “setting” for a story..
(2) But this subject structure is NOT unique to LXX [Hebrew Bible], and can be a good Greek idiom.
(3) So, only the subjectless EGENETO structure can indicate the relatedness to Hebrew source.

Moon Jung

Statistics: Posted by moon — June 21st, 2014, 10:03 pm


Luke 8:12

New Testament • Re: Luke 8:12 ἵνα μὴ
Wes Wood wrote:
Thank you for your reply. Is it safe to say that ἵνα μὴ only negates a main verb? I cannot think of a time when I have heard/seen ‘lest’ where it did not link to a main verb. What I am not sure of is whether Greek works the same way. I am trying to determine what a good English equivalent for this phrase would be, if such a thing exists.

Also, I cannot find a parallel usage except for the one listed in LSJ. The words used appear to be too common for a Perseus search. If anyone would be willing to provide some examples of this phrase being used in other passages (Koine or otherwise), I would greatly appreciate it.

Well, you now have the listing of ἵνα μή clauses in the GNT. I’m not sure what you’re indicating in your comment. I think that “lest” is more or less archaic English: although I grew up with it, practically the only place I ever saw it was in grammar explanations of Latin ne or Greek ἵνα μή clauses. Certainly the ἵνα μή clauses are subordinate to a main verb, as here where the main verb is αἴρει in αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν. We could raise the question whether the ἵνα μή indicates purpose or result, since ­ἵνα + subj. is being used in the Koine that way: “The devil makes them forget the word so that …” or “The devil comes along and makes them forget, the result being that they … “

Statistics: Posted by cwconrad — December 3rd, 2016, 9:22 am


Luke 9:13

New Testament • εἰ μήτι with the subjunctive (Lk 9:13)

Could this be legitimately translated as a question? εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα. Trans: Unless we go, can we buy food for all these people? Luke 9:13 Thanks, MMStatistics: Posted by monte.mackey — Decem…

Luke 2:33

Luke 2:33

Stephen Carlson » February 14th, 2013, 6:14 am Luke 2:33 wrote:καὶ ἦν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ θαυμάζοντες ἐπὶ τοῖς λαλουμένοις περὶ αὐτοῦ. Why is the main verb ἦν singular when the subject ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ and the modifying participle θαυμάζοντες are both plural? Is this a case of anacoluthon where the…

Luke 7:19

2884     TITLE  ALLON & HETERON Luke 7 19,20

ALLON & hETERON Luke 7:19,20 clayton stirling bartholomew c.s.bartholomew at worldnet.att.net Wed Mar 31 14:25:17 EST 1999   Happy Easter ALLON & hETERON Luke 7:19,20 In Luke 7:19,20 the manuscript evidence can be used in the service of NT lexical semantics. The distinction between ALLON (another of the samekind) and hETERON (another of a different…

Luke 10:28

Luke 10:28

[bible passage=”Luke 10:28″] I’m trying to determine if there is any real difference between PLHSION (in Luke 10:28,30) and GEITWN in Luke 15:9. I’m wondering,k having looked at both BDAG and Louw-Nida, if there is any real difference between these two . It’s unclear to me that FILAS and GEITONAS in Luke 15:9 are meant…

Luke 23:51

Luke 23:51

Hello Folks, Lk 23:50-51 reads in NA27: Καί ιδού ανήρ ονόματι Ιωσήφ βουλευτής ὑπάρχων [καί] ανήρ αγαθός καί δίκαιος — οὕτος ουκ ῆν συγκατατεθειμένος τῇ βουλῇ καί τῇ πράξει αυτῶν — από ̔Αριμαθαίας πόλεως τῶν Ιουδαίων, ὅς προσεδέχετο τήν βασιλείαν τοῦ θεοῦ KAI IDOY ANHR ONOMATI IWSHF BOYLEYTHS hYPARXWN [KAI] ANHR AGAQOS KAI DIKAIOS —…

Luke 1:20

Luke 1:20

Dear all, Does “anq wn” mean “since”? I thought “anti” is a preposition, but there does not seem to be any English “equivalent” for “anq” in this phrase, is there? It occurs in Luke 1:20, Luke 12:3, Luke 19:44, Acts 12:23 and 2 Thes 2:10. Is “anti toutou” in Eph 5:31 also similar? Does it…

Luke 23:43

Luke 23:43

Jesus’ use of AMHN LEGW SOI Dan Parker stoixein at sdf.lonestar.org Mon Jun 4 12:08:17 EDT 2001   Jamieson-Fausset-Brown Commentary Luke 4:40 Dear B-GREEKER’s,Please note all instances of “Truly I say to you” in the New AmericanStandard Bible where a _specific time_ is denoted in the same verse.Matthew 26:34 Jesus said to him, “Truly I…

Luke 13:16

Luke 13:16

“TAUTHN DE QUGATERA ABRAAM OUSAN, HN EDHSEN O SATANAS IDOU DEKA KAI OKTW ETH, OUK EDEI LUQHNAI APO TOU DESMOU TOUTOU THi HMERAi TOU SABBATOU;” (Luke 13:16). I’ve just read this chapter and it struck me that the place in the sentence and the use of the word “IDOU” were somewhat different from the normal…