The following academic biblical exegesis focuses on a key grammatical feature of Koine Greek—the contrary-to-fact conditional sentence—as applied to John 14:28b. This study is structured to provide a comprehensive analysis of the text, incorporating insights from textual criticism, lexical studies, and grammatical-rhetorical interpretation. The Contrary-to-Fact Conditional in John 14:28b: An Exegetical Study This exegetical study…
An Exegetical Study of Acts 13:48: The Grammatical Function and Semantic Nuance of τεταγμενοι This exegetical study of “Tense of τεταγμενοι in Acts 13:48″ is based on a b-greek discussion from Thu Jul 1 00:47:32 EDT 1999. The initial inquiry sought clarification on the use of verb tense in dependent clauses, specifically regarding the phrase…
An Exegetical Analysis of Acts 26:28: Statement or Question? This exegetical study of An Exegetical Analysis of Acts 26:28: Statement or Question? is based on a recent b-greek discussion concerning the proper interpretation and punctuation of Agrippa’s response to Paul in Acts 26:28. The initial inquiry centers on the rationale for rendering this verse as…
The Status of Aeneas in Acts 9:32-33: An Exegetical Inquiry into Linguistic Indicators of Belief This exegetical study of The Status of Aeneas in Acts 9:32-33 is based on a b-greek discussion from September 12th, 2013. The initial discussion revolved around whether Aeneas, the paralytic healed by Peter in Lydda, was a Christian believer prior…
An Exegetical Study of Acts 21:5: The Nuance of σὺν in Contexts of Association and Inclusion This exegetical study of ‘An Exegetical Study of Acts 21:5: The Nuance of σὺν in Contexts of Association and Inclusion’ is based on a recent b-greek discussion. The initial inquiry highlighted a perceived shift in the English translation of…
An Exegetical Analysis of The Intensive Function of ἀνήρ in Acts 22:3 This exegetical study of The Intensive Function of ἀνήρ in Acts 22:3 is based on a b-greek discussion from an unspecified date, originally concerning the phrase ἐγώ εἰμι ἀνὴρ Ἰουδαῖος found in Acts 22:3. The discussion originated from an observation regarding the varied…
“`html An Exegetical Analysis of παρρησία in the Book of Acts This exegetical study, originating from a modern query regarding the term παρρησία in Acts, addresses its semantic range beyond the common translation of “boldness” or “confidence.” The initial observation notes that, particularly in passages such as Acts 4:13, the term appears to convey more…
22 Ἄνδρες Ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ⸂ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ⸃ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, ⸀καθὼς αὐτοὶ οἴδατε, 23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ⸀ἔκδοτον διὰ ⸀χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,
It looks to me like the Ἰησοῦν τὸν Ναζωραῖον in vs. 22 is the direct object of ἀνείλατε at the end of vs. 23.
Is that correct? If so, it looks like Luke is putting the emphasis on Who Died and Who Did The Killing.
Statistics: Posted by Rhoover60 — February 6th, 2017, 9:28 pm
