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Acts 13:46

New Testament • Re: Acts 13:46b D Bezae
Stephen Carlson wrote:

cwconrad wrote:At any rate, the likelihood of the sense intended in the proposed Englishing of this text in Codex Bezae seems low to me; I still find it easier to think that ἀναγκαῖον was negligently omitted by the scribe.

The theory of the text of Acts that Rius-Camps & Read-Heimerdinger follow is that the Codex Bezae D text of Acts is more likely to be authorial than that of the Codex Vaticanus B text of Acts. As a result, they are wont to read as intelligible what may appear to other textual critics as scribal nonsense.

Right. I am cautions about accepting the readings (interpretations of Bezae) of Acts in Rius-Camps & Read-Heimerdinger for precisely that reason.

BTW, I have another Text Critical project going on behind the scenes which will eventually see the light of day but at this time is kind of under wraps due to copyright negotiations. Wondering if there is anyone here who would like to do a little work in text of Acts in support of a worthy cause. It could be anywhere from a hours work to a big project depending on how much interest you have in it. All you would need is the ability to read the critical apparatus in UBS4. A copy of NA27 and Swanson for Acts would be nice but not essential. I have a rather full apparatus for Acts in a word file I can send you.

My immediate need is for someone to simply look through the the full apparatus for Acts and mark (color highlighting or some sort of marking) any variant that is found in the UBS4 apparatus. A simple task should not take more than hour. I don’t have UBS4. If anyone has an interest in a project like this send me a PM and I will give you more detail.

Statistics: Posted by Stirling Bartholomew — December 13th, 2013, 5:18 pm


Acts 10:37

Acts 10:37

Syntactic Ambiguity in Acts 10:37: The Case of ἀρξάμενος This exegetical study of Syntactic Ambiguity in Acts 10:37: The Case of ἀρξάμενος is based on a b-greek discussion from May 8th, 2013. The initial discussion presented Acts 10:34-38 in the Greek text, drawing attention to a notable textual variant and a challenging grammatical construction concerning…

Mark 13:20

Acts 2

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…

Acts 19:39

Acts 19:39

The Civic and Sacred Dimensions of ἐκκλησία in Acts 19:39: An Exegetical Inquiry into its Semantic Range and Ecclesiological Implications This exegetical study of ‘The Civic and Sacred Dimensions of ἐκκλησία in Acts 19:39: An Exegetical Inquiry into its Semantic Range and Ecclesiological Implications’ is based on an ongoing b-greek discussion, commencing with an informal…

Acts 13:48

Acts 13:48

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…

Acts 26:28

Acts 26:28

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…

Acts 17:11

Acts 17:11

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…

Acts 9:33

Acts 9:33

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…

Acts 7:46

Acts 7:46

“`html The Semantic Range of the Dative Case in Koine Greek: A Case Study of Acts 7:46-49 The Semantic Range of the Dative Case in Koine Greek: A Case Study of Acts 7:46-49 This exegetical study of The Semantic Range of the Dative Case in Koine Greek: A Case Study of Acts 7:46-49 is based…

Acts 10:36

Acts 10:36

An Exegetical Analysis of Acts 10:36: Grammatical Ambiguity and Thematic Significance This exegetical study of An Exegetical Analysis of Acts 10:36: Grammatical Ambiguity and Thematic Significance is based on a b-greek discussion from September 7th, 2013. The initial discussion raised critical questions regarding the grammatical structure and semantic reference within Acts 10:36. Specifically, inquiries were…

Acts 21:5

Acts 21:5

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…

Acts 22:3

Acts 22:3

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…

Acts 2:29

Acts 2:29

“`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…

Acts 26:23

Acts 26:23

An Exegetical Analysis of Acts 26:23: Interpreting the Declarative `εἰ` Construction This exegetical study of “An Exegetical Analysis of Acts 26:23: Interpreting the Declarative `εἰ` Construction” is based on a b-greek discussion forum. The initial query focused on understanding the grammatical construction `εἰ παθητὸς…εἰ πρῶτος…φῶς μέλλει καταγγέλλειν` in Acts 26:23, noting divergent English translations that…

Acts 17:28

New Testament • Re: Acts 17:28 Τοῦ γὰρ καὶ γένος ἐσμέν.

Is any body interested to work through maybe a hundred lines of this is some form or another in this thread?

Here are the first four lines that set the background for the Biblical quote (together with a few pointers that I think might be helpful):

Aratus Solensis, Phaenomena, 1-4 wrote:ἐκ Διὸς ἀρχώμεσθα, τὸν οὐδέποτ᾽ ἄνδρες ἐῶμεν
ἄρρητον: μεσταὶ δέ Διὸς πᾶσαι μὲν ἀγυιαί,
πᾶσαι δ᾽ ἀνθρώπων ἀγοραί, μεστὴ δὲ θάλασσα
καὶ λιμένες: πάντη δὲ Διὸς κεχρήμεθα πάντες.

ἀρχώμεσθα – let’s begin hortative subjunctive, ie. an invitation to join somebody in an action or endeavour that thay are undertaking or planning to undertake
τὸν … ἐάω … ἄρρητον – I let him be …, I am leaving him to be … a verb with two accusatives
ἄρρητος – not spoken of In speaking of his rapture, the Apostle uses ἄρρητος to describe what he heard in heaven – 2 Corrinthians 12:4 ὅτι ἡρπάγη εἰς τὸν παράδεισον, καὶ ἤκουσεν ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.
μεστός – (stuffed) full adjective + genitive of what sth is filled with. It is used in the NT and survives into Modern Greek.
ἀγοραί – markets where people mean for commerce and social interaction, or the interactions that take place
Διὸς – of Zeus the meaning is the pantheistic all pervading world-soul, rather than the fickle olympian
ἀγυιαί – streets, highways a mostly Epic word that does not survive into Modern Greek
λιμήν – harbour the word is third declension masculine. It is used three times in the New Testament. As an illustration of the Modern Greek diglossia, it survives into literary Modern Greek as λιμένας, and has developed into colloquial Modern Greek as λιμάνι.
πάντη – in every way, altogether An adverbial form. It is used by Luke in Acts 24:2-3, Κληθέντος δὲ αὐτοῦ, ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων, Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ, καὶ κατορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας, 3 πάντῃ τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε Φῆλιξ, μετὰ πάσης εὐχαριστίας.
κεχρήμεθα – we long for (From LSJ χράω) in pf. κέχρημαι (with pres. sense) c. gen., desire, yearn after, the usual sense in Ep.

Any responses, translations or queries for me or the greater brains trust?

Statistics: Posted by Stephen Hughes — May 20th, 2017, 3:44 am


Acts 2:42

Acts 2 42  Three Or Four Concepts

An Exegetical Analysis of Acts 2:42: The Nature of Early Christian Practices and Textual Variants This exegetical study of An Exegetical Analysis of Acts 2:42: The Nature of Early Christian Practices and Textual Variants is based on a b-greek discussion from Monday, April 24, 2000. Initially, questions arose regarding the interpretation of Acts 2:42, specifically…

Acts 2:22

Acts 2:22-23

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