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…
“`html An Exegetical Analysis of Jude 7: The Antecedent of τούτοις and the Scope of τὸν ὅμοιον τρόπον body { font-family: ‘Palatino Linotype’, Palatino, serif; line-height: 1.6; margin: 2em; } h1, h2, h3 { font-family: ‘Georgia’, serif; color: #333; } h2 { border-bottom: 1px solid #ccc; padding-bottom: 0.5em; margin-top: 2em; } h3 { color: #555;…
This exegetical study of An Exegetical and Philological Analysis of καθήμενος in Revelation 21:5 is based on a b-greek discussion from April 3rd, 2012. The initial query concerned the morphological formation of the Greek word καθήμενος in Revelation 21:5, specifically questioning why the sequence of vowels `η + ο` does not contract to `ω` given…
An Exegetical Study of Matthew 28:19-20: Grammatical Functions and Semantic Nuances in the Great Commission This exegetical study of Matthew 28:19 is based on a b-greek discussion from October 3, 2007. The initial inquiry probed whether Matthew 28:19 contains a “double accusative” construction, drawing a comparison to similar prepositional phrases in Matthew 28:16. Specifically, the…
An Exegetical Examination of πίστις in Romans 3:3: Faith or Faithfulness? body { font-family: ‘Times New Roman’, serif; line-height: 1.6; max-width: 800px; margin: auto; padding: 20px; } h2, h3 { color: #333; margin-top: 2em; } blockquote { border-left: 5px solid #ccc; margin: 1.5em 10px; padding: 0.5em 10px; background-color: #f9f9f9; } ul { list-style-type: disc; margin-left:…
An Exegetical Study of the Term διακονος in Romans 16:1 with Reference to Phoebe This exegetical study of “An Exegetical Study of the Term διακονος in Romans 16:1 with Reference to Phoebe” is based on a b-greek discussion thread. The initial inquiry focused on the use of the masculine noun διακονος (deacon/servant) in Romans 16:1-2…
“`html An Exegetical Examination of 1 Corinthians 11:33 body { font-family: ‘Palatino Linotype’, ‘Book Antiqua’, Palatino, serif; line-height: 1.6; margin: 2em; } h1, h2, h3 { color: #333; } blockquote { border-left: 4px solid #ccc; margin: 1.5em 10px; padding: 0.5em 10px; font-style: italic; } b { font-weight: bold; } i { font-style: italic; } ul…
“`html An Exegetical Analysis of Matthew 11:12: The Nature of the Kingdom’s Advance and the Identity of its Proponents This exegetical study of Matthew 11:12 is based on a discussion concerning the complexities of its interpretation, particularly regarding the nature of the Kingdom of Heaven’s advance and the identity of those who interact with it.…
An Exegetical Analysis of Philippians 1:10: Discerning and Approving What is Excellent This exegetical study of Philippians 1:10 is based on a b-greek discussion from Friday, May 21, 1999. The initial inquiry posited an alternative interpretation for the phrase εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, questioning the commonly accepted translation “so that you may approve…
An Exegetical Analysis of the Semantic Range and Case Frames of πιστεύω in the New Testament This exegetical study of An Exegetical Analysis of the Semantic Range and Case Frames of πιστεύω in the New Testament is based on a recent b-greek discussion. The initial observation highlights the complexity of translating πιστεύω into other languages,…
An Exegetical Analysis of Ephesians 3:3-4: The Role of *πρός* in Defining Comprehension The passage of Ephesians 3:3-4 presents a concise declaration by the Apostle concerning the revelation of the “mystery” (τὸ μυστήριον) to him, and his subsequent written communication of this revelation. A critical exegetical issue arises in the interpretation of the phrase πρὸς…
The Double καί in Luke 23:51 (Byzantine Text): A Textual and Grammatical Exegesis This exegetical study of The Double καί in Luke 23:51 (Byzantine Text): A Textual and Grammatical Exegesis is based on a b-greek discussion from a recent period. The initial inquiry presented the text of Luke 23:50-51 from the Nestle-Aland 27th edition (NA27),…
“`html An Exegetical Analysis of 1 Timothy 3:11: The Identity and Role of γυναῖκας This exegetical study of “An Exegetical Analysis of 1 Timothy 3:11: The Identity and Role of γυναῖκας” is based on a b-greek discussion from May 2, 2011. The initial query highlighted the rendering of γυναῖκας in 1 Timothy 3:11, noting that…
An Exegetical Analysis of Ephesians 4:11-12: Syntactic Structure and Semantic Implications of Ministerial Gifts This exegetical study of Ephesians 4:11-12 is based on a b-greek discussion from May 6, 2003. The initial inquiry posed questions regarding the syntactic significance of the `μεν…δε…δε…δε…και` construction in Ephesians 4:11, specifically whether the final two elements in the list…
An Exegetical Analysis of εὐγενής in Acts 17:11 An Exegetical Analysis of εὐγενής in Acts 17:11 This exegetical study of An Exegetical Analysis of εὐγενής in Acts 17:11 is based on a b-greek discussion from June 8th, 2013. The initial inquiry concerns the definition of the Greek term εὐγενής in Acts 17:11, specifically questioning the…
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…
With regard to F. F. Bruce’s opinion that τῆς δόξης is being used adjectivally in a way that is Hebraic, I found this in Moulton and Turner, Vol. 2, p.21 with regard to the likelihood of their being Semitic influence in Paul’s Greek:
As to his Greek, it is obvious from all we know of him that he must have spoken Greek from the first as freely as Aramaic. He calls himself Ἐβραῖος ἐξ Ἐβραίων, ” a Hebrew of Hebrew descent,” and the term naturally implies the familiar use of the Semitic mother-tongue. But the most patriotic Jew of the Dispersion could not get on without Greek. It need not be added that for Paul’s missionary work in the West, Greek had no possible alternative except Latin. A man thus accustomed to use the language of the West was not likely to import into it words or constructions that would have a foreign sound. The LXX had no such supreme authority for Paul that a copying of its language would strike him as natural. And if Greek was an alternative mother-tongue to him, he would use it too unconsciously to drop into Aramaisms, defective renderings of a language he could correct as well as any one. The a priori view thus sketched tallies satisfactorily with the observed facts. Paul very rarely uses phrases which come from a literal rendering of the Semitic. His Semitisms are secondary at most—defensible as Greek, and natural to a Greek ear.
They detect a few semitisms in Ephesians (p.22-23), but hardly elsewhere.
Andrew
Statistics: Posted by Andrew Chapman — November 6th, 2013, 11:04 am
“`html The Genitive of Product in Romans 15:33: A Linguistic and Grammatical Analysis This exegetical study of The Genitive of Product in Romans 15:33: A Linguistic and Grammatical Analysis is based on a b-greek discussion from August 11th, 2013. The initial inquiry concerned the interpretation of the expression “ὁ δὲ θεὸς τῆς εἰρήνης” at Romans…
“`html The Syntactic Function of τὴν ἔχθραν in Ephesians 2:14-15: An Exegetical Inquiry This exegetical study of the syntactic function of τὴν ἔχθραν in Ephesians 2:14-15 is based on an undated b-greek discussion. The original inquiry presented two divergent translations of the passage: one from the ESV (“….who has made us both one and has…
“`html An Exegetical Study of καρδία in 1 John 3:20-21: Internal Judgment and the Concept of Conscience This exegetical study of ‘An Exegetical Study of καρδία in 1 John 3:20-21: Internal Judgment and the Concept of Conscience’ is based on a b-greek discussion. The initial inquiry concerns the use of καρδία (heart) in 1 John…
