An Exegetical Examination of Luke 4:5: The Temptation and the Instant of Vision This exegetical study of An Exegetical Examination of Luke 4:5: The Temptation and the Instant of Vision is based on a b-greek discussion from Fri May 7 02:52:01 1999. The initial inquiry focused on the interpretation of Luke 4:5, specifically the phrase…
An Exegetical Analysis of Luke 7:34: The Son of Man “Eating and Drinking” This exegetical study of An Exegetical Analysis of Luke 7:34: The Son of Man “Eating and Drinking” is based on a b-greek discussion from no specific date mentioned in the post content. The initial inquiry raises a question regarding the precise meaning…
An Exegetical Analysis of Luke 2:49: Interpreting ἐν τοῖς τοῦ πατρός μου An Exegetical Analysis of Luke 2:49: Interpreting ἐν τοῖς τοῦ πατρός μου This exegetical study of Luke 2:49, specifically the phrase ἐν τοῖς τοῦ πατρός μου, is based on a b-greek discussion from Wed Sep 25 12:23:52 EDT 2002. The initial inquiry focuses…
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An Exegetical Analysis of Luke 17:6: The Conditional Clause and the Particle αν This exegetical study of Luke 17:6, “αν = contingency?”, is based on a b-greek discussion from February 13, 2008. The initial inquiry focused on the grammatical function of the particle αν in Luke 17:6, specifically how its presence modifies the imperfect indicative…
An Exegetical Analysis of the Dative Participle in Luke 8:27 This exegetical study of Dative Participle Luke 8:27 is based on a b-greek discussion from May 16, 1999. The initial query concerned the precise word order in Luke 8:27, particularly the placement of the dative participial phrase `ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν` before the…
An Exegetical Analysis of Aramaic Influence in Luke 13:2, 4 and Lukan Semitic Style This exegetical study of Aramaic Influence in Luke 13:2, 4 is based on a b-greek discussion from Fri May 14 16:38:04 EDT 1999. The initial contribution highlighted Luke 13:2, 4 as an instance of Aramaic influence on the Greek text. The…
An Exegetical Examination of Luke 10:31: The Directional Semantics of κατεβαινεν in the Parable of the Good Samaritan An Exegetical Examination of Luke 10:31: The Directional Semantics of κατεβαινεν in the Parable of the Good Samaritan This exegetical study of An Exegetical Examination of Luke 10:31 is based on a b-greek discussion from Fri Jul…
An Exegetical Analysis of Luke 19:11: Grammatical Labeling of Ἱερουσαλήμ in Proximity Phrases This exegetical study of Luke 19:11 and grammatical marking is based on a b-greek discussion from Thu Apr 18 14:50:13 EDT 2002. The initial query concerned the proper grammatical labeling of the indeclinable proper noun Ἱερουσαλήμ within the phrase “διὰ τὸ ἐγγὺς…
This exegetical study of An Exegetical Analysis of μενοῦν in Luke 11:28 is based on a b-greek discussion from Wed May 5 12:44:17 EDT 1999. The initial query concerned the translation of the Greek particle μενοῦν in Luke 11:28. The standard English translation “Blessed *rather* are those who hear the word of God and keep…
An Exegetical Analysis of Luke 11:36: The Wholly Illuminated Body This exegetical study of ‘An Exegetical Analysis of Luke 11:36: The Wholly Illuminated Body’ is based on a b-greek discussion from 1881. The discussion presents various critical editions of Luke 11:36, including Nestle 1904, Westcott and Hort 1881, Byzantine Majority Text 2005, Greek Orthodox Church…
Ἐν ἀρχῇ ἦν ὁ Λόγος
This is always translated as “In the beginning”, but from the little I
understand of Greek grammar, one shouldn’t append the definite article in
English if the article is absent in Greek.
Is this “hyer-literal” translation accurate:
“In origin was the Word”
http://catholic-resources.org/John/Outl … ologue.htm
ὅτι ἀπ᾽ ἀρχῆς ὁ διάβολος ἁμαρτάνει
“For the devil sins from the beginning.”
The devil has an article, in both Greek and English, but again, beginning
has none.
Apologies for a simplistic question, I’m only two words into the text and
I’m confused.
Can someone clear this up for me?
Danny Diskin
Statistics: Posted by Danny Diskin — April 14th, 2014, 10:40 pm
S Walch wrote: ↑November 23rd, 2017, 6:33 amGood quick rundown there, Stirling. Just a few quick mistakes for you to rectify:Rev 10:1: you’ve not bolded the definite articles before κεφαλὴν/ςRev 11:3: In SBLG you’ve bolded προφητεύσουσιν instead of πε…
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
My rule of thumb is that if a verb is missing and it’s not in immediate parallelism with a preceding clause, try using a form of the verb εἶναι “to be.” That’s how some translations take it anyway.
Statistics: Posted by Stephen Carlson — March 12th, 2014, 1:36 am
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
Stephen Hughes wrote: ↑April 20th, 2017, 1:09 amHow difficult is it to make concordance list this into one with verse-either-side or paragraph contexts? Looking them up one by one and finding the element mentioned is tedious.
Here’s one way you could do that: use a text editor to make lists of verses like this:
CODE:
![New Testament • Re: Rev 2:13 ο μαρτυς μου, ο πιστος [μου]?](https://probible.net/wp-content/uploads/2017/11/New-Testament--Re-Rev-213-ο-μαρτυς-μου-ο-πιστος-μου8.png)
Luke 19:23; John 17:6; John 17:8Now use a site like Biblegateway that allows you to specify more than one verse at the same time. Here is the format for the URL you need:
CODE:
https://www.biblegateway.com/passage/?search=Luke 19:23; John 17:6; John 17:8&version=SBLGNTOr you can enter the list of verses into their text box and select SBLGNT, if you prefer. Please start a new thread if you want to discuss the results of that, or put it into your moieties thread.
Statistics: Posted by Jonathan Robie — April 20th, 2017, 6:16 am
Stephen Hughes wrote: ↑October 24th, 2017, 11:29 amJonathan Robie wrote: ↑October 24th, 2017, 6:01 amI don’t want this to get lost – Timothy is correct here, and this is the one direct response to the question in the OP.ταυτη is not referring back to …
A Text-Critical and Lexical Examination of ἄλλος and ἕτερος in Luke 7:19-20 A Text-Critical and Lexical Examination of ἄλλος and ἕτερος in Luke 7:19-20 This exegetical study of ALLON & hETERON Luke 7:19,20 is based on a b-greek discussion from Wed Mar 31 14:25:17 EST 1999. The initial post proposes that manuscript evidence for Luke…
