Lk 1:79 φωσ (Codex Bezae 05) Carl ω. Conrad cwconrad at artsci.wustl.edu
Tue Sep 10 08:38:32 εδτ 2002
Lk 1:64 παραξῥμα Lk 1:64 παραξῥμα ι hereby submit the twelfth of the questions concerned with distinctivereadings of Codex Bezae in chapter 1 of the text of Luke’s gospel.Lk 1:78-79NA27/USB4: … εν hOIS επισκευεται hHMAS ανατολη εχ hUYOUS, (79) επιφαναιτοισ εν σκοτει και SKIAi θανατου καθημενοισ, … ;D05: … εν hOIS επεσκυατο hHMAS ανατολη εχ hUYOUS (79) επιφαναι φωσ τοισεν σκοτει και SKIAi θανατου καθημενοισ …φωσ does not appear in the critical text but only in Codex Bezae. Should itthere be deemed as (1) an attribute of ανατολη and subject of anintransitive επιφαναι (which might be either transitive or intransitivehere–cf. citation from βδαγ below): “a light to shine (upon)” or as (2)direct object of a transitive επιφαναι: “to make a light shine (upon).How is this phrase in Codex Bezae best rendered, in view of the fact thatANATOLH might seem in Codex Bezae to allude to the “face of the Lord in1:76 (προ προσωπου κυριου in D05 where ενωπιον κυριου is the reading of thecritical text: PROPOREUSHi gar ενωπιον (or προ προσωπου κυριου) hETOIMASAIhODOUS αυτου. On the other hand, ι think it might reasonably be argued thatPRO προσωπου with κυριου is strictly idiomatic and means simply “ahead of”or “preceding” as in the texts cited regularly with accounts of theappearance of John the Baptist as “the messenger sent ahead of the Lord”;if that is so, then προ προσωπου κυριου is hardly different in meaning fromENWPION κυριου.βδαγ: APOFAINW2. to provide illumination, give light to, act., ext. of mng. 1: Lk1:79. There is a slight diff. between this apparently intr. use and thenext, which is clearly trans. (On the theme of divine consideration inproviding light in darkness s. χ. Mem. 4, 3, 4.)3. to make one’s presence known, become apparent, act., ext. ofmng. 1 (Theocr. 2, 11 of stars; Polyb. 5, 6, 6 of daylight; Dt 33:2; Ps117:27) of sun and stars Ac 27:20. Cp. 2 above.– Carl ω. ConradDepartment of Classics, Washington University (Emeritus)Most months:: 1647 Grindstaff Road/Burnsville, νξ 28714/(828) 675-4243cwconrad at artsci.wustl.edu ορ cwconrad at ioa.comWWW: http://www.artsci.wustl.edu/~cwconrad/
Lk 1:64 PARACRHMALk 1:64 παραξῥμα
Fwd: Re: Lk 1:79 φωσ (Codex Bezae 05) Carl ω. Conrad cwconrad at artsci.wustl.edu
Tue Sep 10 15:13:52 εδτ 2002
Smile Lk 1:79 φωσ (Codex Bezae 05) Forwarded for George Somsel:>From: Polycarp66 at aol.com>Date: Tue, 10 Sep 2002 14:57:03 εδτ>Subject: Re: [] Lk 1:79 φωσ (Codex Bezae 05)>To: cwconrad at artsci.wustl.edu> >In a message dated 9/10/2002 8:41:27 αμ Eastern Daylight Time,>cwconrad at artsci.wustl.edu writes:> >>ι hereby submit the twelfth of the questions concerned with distinctive>>readings of Codex Bezae in chapter 1 of the text of Luke’s gospel.>> >>Lk 1:78-79>>NA27/USB4: … εν hOIS επισκευεται hHMAS ανατολη εχ hUYOUS, (79) επιφαναι>>τοισ εν σκοτει και SKIAi θανατου καθημενοισ, … ;>>D05: … εν hOIS επεσκυατο hHMAS ανατολη εχ hUYOUS (79) επιφαναι φωσ τοισ>>εν σκοτει και SKIAi θανατου καθημενοισ …>> >>φωσ does not appear in the critical text but only in Codex Bezae. Should it>>there be deemed as (1) an attribute of ανατολη and subject of an>>intransitive επιφαναι (which might be either transitive or intransitive>>here–cf. citation from βδαγ below): “a light to shine (upon)” or as (2)>>direct object of a transitive επιφαναι: “to make a light shine (upon).>> >>How is this phrase in Codex Bezae best rendered, in view of the fact that>>ανατολη might seem in Codex Bezae to allude to the “face of the Lord in>>1:76 (προ προσωπου κυριου in D05 where ενωπιον κυριου is the reading of the>>critical text: PROPOREUSHi gar ενωπιον (or προ προσωπου κυριου) hETOIMASAI>>hODOUS αυτου. On the other hand, ι think it might reasonably be argued that>>προ προσωπου with κυριου is strictly idiomatic and means simply “ahead of”>>or “preceding” as in the texts cited regularly with accounts of the>>appearance of John the Baptist as “the messenger sent ahead of the Lord”;>>if that is so, then προ προσωπου κυριου is hardly different in meaning from>>ενωπιον κυριου.>> > > >First, before trying to answer your question (as though you needed an>answer), this is a quotation of Odes of Solomon 9.79 where φωσ does not>appear though it is not unprecedented for the ντ author to alter a quote.>Moreover, when επιφαναι appears it is in the context> >επιφαναι το προσωπον αυτου . . . or>επιφαναι κυριοσ το προσωπον . . .> >which would indicate that it is God himself you shines upon (his people)>rather than ‘light’. Therefore, it seems dubious that φωσ was original>(though not impossible on these grounds). In v. 77 we have an articular>inf. in the gen. indicating purpose. ι would suggest that the inf. of v.>79 is to be likewise understood.> >In trying to understand what might have been the meaning of the passage>with the insertion of φωσ, ι think it would be a bit far removed from>ανατολη to be assiciated with it. ι would opt for your #2 — “to make a>light shine upon.” > >gfsomsel
SmileLk 1:79 φωσ (Codex Bezae 05)
Lk 1:79 φωσ (Codex Bezae 05) Glendon μ. Gross gross at xinetd.ath.cx
Tue Sep 10 15:18:01 εδτ 2002
Fwd: Re: Lk 1:79 φωσ (Codex Bezae 05) Anarthrous ι have a question to ask regarding this passage. In my Greek ντ it appearsinBoldface, implying that the ντ writer is quoting the λχχ here. Would it beappropriateto look at the word order in the λχχ to determine the appropriategrammatical functionin Luke, or would that be outside of the legitimate scope of the translatorinunderstanding this passage?One of the reasons ι ask this is that my footnote to Luke 1:78-79 points toIsaiah 9:2, which reads”hO λαοσ hO πορευομενοσ εν σκοτει, ιδετε φωσ μεγα. hOI κατοικουντεσ εν χωρασχια θανατου, φωσ λαμψει εφ h’υμασ.”Isn’t it interesting that the word φωσ appears twice in this verse? If ι amnot mistaken, it is the direct objectof ιδετε in the first phrase, and the subject of λαμψει in the second. Ifin fact the ντ writer was quotingthis verse from the λχχ, wouldn’t it make sense to consider that he could beparaphrasing the first phrase?If so, then possibly this verse would support your option (2), that φωσ isdirect object of a transitive επιφαναι.Nevertheless, the verb used here is λαμψει as opposed to επιφαναι. ι amcurious to know youropinion on this, and whether you think that the author of Codex Bezae mighthave been cognizant of thetext that the author of Luke was quoting.Regards,Glendon GrossAmateur Greek Student—–Original Message—–From: Carl ω. Conrad [mailto:cwconrad at artsci.wustl.edu]Sent: Tuesday, September 10, 2002 5:39 AMTo: Biblical GreekSubject: [] Lk 1:79 φωσ (Codex Bezae 05)ι hereby submit the twelfth of the questions concerned with distinctivereadings of Codex Bezae in chapter 1 of the text of Luke’s gospel.Lk 1:78-79NA27/USB4: … εν hOIS επισκευεται hHMAS ανατολη εχ hUYOUS, (79) επιφαναιτοισ εν σκοτει και SKIAi θανατου καθημενοισ, … ;D05: … εν hOIS επεσκυατο hHMAS ανατολη εχ hUYOUS (79) επιφαναι φωσ τοισεν σκοτει και SKIAi θανατου καθημενοισ …φωσ does not appear in the critical text but only in Codex Bezae. Should itthere be deemed as (1) an attribute of ανατολη and subject of anintransitive επιφαναι (which might be either transitive or intransitivehere–cf. citation from βδαγ below): “a light to shine (upon)” or as (2)direct object of a transitive επιφαναι: “to make a light shine (upon).How is this phrase in Codex Bezae best rendered, in view of the fact thatANATOLH might seem in Codex Bezae to allude to the “face of the Lord in1:76 (προ προσωπου κυριου in D05 where ενωπιον κυριου is the reading of thecritical text: PROPOREUSHi gar ενωπιον (or προ προσωπου κυριου) hETOIMASAIhODOUS αυτου. On the other hand, ι think it might reasonably be argued thatPRO προσωπου with κυριου is strictly idiomatic and means simply “ahead of”or “preceding” as in the texts cited regularly with accounts of theappearance of John the Baptist as “the messenger sent ahead of the Lord”;if that is so, then προ προσωπου κυριου is hardly different in meaning fromENWPION κυριου.βδαγ: APOFAINW2. to provide illumination, give light to, act., ext. of mng. 1: Lk1:79. There is a slight diff. between this apparently intr. use and thenext, which is clearly trans. (On the theme of divine consideration inproviding light in darkness s. χ. Mem. 4, 3, 4.)3. to make one’s presence known, become apparent, act., ext. ofmng. 1 (Theocr. 2, 11 of stars; Polyb. 5, 6, 6 of daylight; Dt 33:2; Ps117:27) of sun and stars Ac 27:20. Cp. 2 above.–Carl ω. ConradDepartment of Classics, Washington University (Emeritus)Most months:: 1647 Grindstaff Road/Burnsville, νξ 28714/(828) 675-4243cwconrad at artsci.wustl.edu ορ cwconrad at ioa.comWWW: http://www.artsci.wustl.edu/~cwconrad/— home page: http://metalab.unc.edu/You are currently subscribed to as: [gross at xinetd.ath.cx]To unsubscribe, forward this message to$subst(‘Email.Unsub’)To subscribe, send a message to subscribe- at franklin.oit.unc.edu
Fwd: Re: Lk 1:79 φωσ (Codex Bezae 05)Anarthrous
Lk 1:79 φωσ (Codex Bezae 05) Richard α. Stauch rstauch at charter.net
Tue Sep 10 23:42:35 εδτ 2002
Lk 1:64 παραξῥμα Lk 1:79 φωσ (Codex Bezae 05) Hi Glendon,If ι may interject, since ι have often been astounded at the amount ofOdes that actually repeats sections of Exodus and Isaiah, ι thoughtperhaps George might have missed a point, too. But upon checking, he isexactly right. (Pardon the messy paste, but you can see that everythingis exactly the same.)λχτ Odes 9:79 evpifa/nai toi/j evn sko,tei kai. skia/| qana,toukaqhme,noij tou/ kateuqu/nai tou.j po,daj h`mw/n eivj o`do.n eivrh,nhjBYZ Luke 1:79 evpifa/nai toi/j evn sko,tei kai. skia/| qana,toukaqhme,noij tou/ kateuqu/nai tou.j po,daj h`mw/n eivj o`do.n eivrh,nhjPeace,Richard Allan StauchLong Beach, CAhttp://www.rstauch.com > —–Original Message—–> From: Glendon μ. Gross [mailto:gross at xinetd.ath.cx]> Sent: Tuesday, September 10, 2002 12:18 πμ> To: Biblical Greek> Subject: [] ρε: Lk 1:79 φωσ (Codex Bezae 05)> > ι have a question to ask regarding this passage. In my Greek ντ it> appears> in> Boldface, implying that the ντ writer is quoting the λχχ here. Wouldit> be> appropriate> to look at the word order in the λχχ to determine the appropriate> grammatical function> in Luke, or would that be outside of the legitimate scope of the> translator> in> understanding this passage?> > One of the reasons ι ask this is that my footnote to Luke 1:78-79points> to> Isaiah 9:2, which reads> > “hO λαοσ hO πορευομενοσ εν σκοτει, ιδετε φωσ μεγα. hOI κατοικουντεσ εν> χωρα> σχια θανατου, φωσ λαμψει εφ h’υμασ.”> Isn’t it interesting that the word φωσ appears twice in this verse?If ι> am> not mistaken, it is the direct object> of ιδετε in the first phrase, and the subject of λαμψει in thesecond.> If> in fact the ντ writer was quoting> this verse from the λχχ, wouldn’t it make sense to consider that hecould> be> paraphrasing the first phrase?> If so, then possibly this verse would support your option (2), thatφωσ is> direct object of a transitive επιφαναι.> Nevertheless, the verb used here is λαμψει as opposed to επιφαναι. ιam> curious to know your> opinion on this, and whether you think that the author of Codex Bezae> might> have been cognizant of the> text that the author of Luke was quoting.> > Regards,> > Glendon Gross> Amateur Greek Student> > —–Original Message—–> From: Carl ω. Conrad [mailto:cwconrad at artsci.wustl.edu]> Sent: Tuesday, September 10, 2002 5:39 αμ> To: Biblical Greek> Subject: [] Lk 1:79 φωσ (Codex Bezae 05)> > > ι hereby submit the twelfth of the questions concerned withdistinctive> readings of Codex Bezae in chapter 1 of the text of Luke’s gospel.> > Lk 1:78-79> NA27/USB4: … εν hOIS επισκευεται hHMAS ανατολη εχ hUYOUS, (79)επιφαναι> τοισ εν σκοτει και SKIAi θανατου καθημενοισ, … ;> D05: … εν hOIS επεσκυατο hHMAS ανατολη εχ hUYOUS (79) επιφαναι φωστοισ> εν σκοτει και SKIAi θανατου καθημενοισ …> > φωσ does not appear in the critical text but only in Codex Bezae.Should> it> there be deemed as (1) an attribute of ανατολη and subject of an> intransitive επιφαναι (which might be either transitive orintransitive> here–cf. citation from βδαγ below): “a light to shine (upon)” or as(2)> direct object of a transitive επιφαναι: “to make a light shine (upon).> > How is this phrase in Codex Bezae best rendered, in view of the factthat> ανατολη might seem in Codex Bezae to allude to the “face of the Lordin> 1:76 (προ προσωπου κυριου in D05 where ενωπιον κυριου is the readingof> the> critical text: PROPOREUSHi gar ενωπιον (or προ προσωπου κυριου)hETOIMASAI> hODOUS αυτου. On the other hand, ι think it might reasonably be argued> that> προ προσωπου with κυριου is strictly idiomatic and means simply “aheadof”> or “preceding” as in the texts cited regularly with accounts of the> appearance of John the Baptist as “the messenger sent ahead of theLord”;> if that is so, then προ προσωπου κυριου is hardly different in meaning> from> ενωπιον κυριου.> > βδαγ: αποφαινω> 2. to provide illumination, give light to, act., ext. of mng. 1:Lk> 1:79. There is a slight diff. between this apparently intr. use andthe> next, which is clearly trans. (On the theme of divine consideration in> providing light in darkness s. χ. Mem. 4, 3, 4.)> 3. to make one’s presence known, become apparent, act., ext. of> mng. 1 (Theocr. 2, 11 of stars; Polyb. 5, 6, 6 of daylight; Dt 33:2;Ps> 117:27) of sun and stars Ac 27:20. Cp. 2 above.> —> > Carl ω. Conrad> Department of Classics, Washington University (Emeritus)> Most months:: 1647 Grindstaff Road/Burnsville, νξ 28714/(828) 675-4243> cwconrad at artsci.wustl.edu ορ cwconrad at ioa.com> ωωω: http://www.artsci.wustl.edu/~cwconrad/> > —> home page: http://metalab.unc.edu/> You are currently subscribed to as: [gross at xinetd.ath.cx]> To unsubscribe, forward this message to> $subst(‘Email.Unsub’)> To subscribe, send a message to subscribe- at franklin.oit.unc.edu> > > > —> home page: http://metalab.unc.edu/> You are currently subscribed to as: [rstauch at charter.net]> To unsubscribe, forward this message to leave–> 145275F at franklin.oit.unc.edu> To subscribe, send a message to subscribe- at franklin.oit.unc.edu>
Lk 1:64 PARACRHMALk 1:79 φωσ (Codex Bezae 05)
Wed Sep 11 00:01:00 εδτ 2002
Lk 1:79 φωσ (Codex Bezae 05) Gal 6:2 Let me correct myself. ι was looking back at some of my old notes as Itried to translate parts of Odes, and the number “15” looked like “ισ“for Isaiah. In fact, Odes 1:1 = Exodus 15:21b, Odes 1:2-4 = Exodus15:2-4. Well, that’s as far as ι got before ι got disgusted with it, andquit.Now, ι feel better.Richard Allan StauchLong Beach, CAhttp://www.rstauch.com > —–Original Message—–> From: Richard α. Stauch [mailto:rstauch at charter.net]> Sent: Tuesday, September 10, 2002 8:43 πμ> To: ‘Glendon μ. Gross’; ‘Biblical Greek’> Subject: ρε: [] ρε: Lk 1:79 φωσ (Codex Bezae 05)> > Hi Glendon,> > If ι may interject, since ι have often been astounded at the amount of> Odes that actually repeats sections of Exodus and Isaiah, ι thought> perhaps George might have missed a point, too. But upon checking, heis> exactly right. (Pardon the messy paste, but you can see thateverything is> exactly the same.)> > λχτ Odes 9:79 evpifa/nai toi/j evn sko,tei kai. skia/| qana,tou> kaqhme,noij tou/ kateuqu/nai tou.j po,daj h`mw/n eivj o`do.n eivrh,nhj> > βυζ Luke 1:79 evpifa/nai toi/j evn sko,tei kai. skia/| qana,tou> kaqhme,noij tou/ kateuqu/nai tou.j po,daj h`mw/n eivj o`do.n eivrh,nhj> > Peace,> Richard Allan Stauch> Long Beach, ξα> http://www.rstauch.com> > > > —–Original Message—–> > From: Glendon μ. Gross [mailto:gross at xinetd.ath.cx]> > Sent: Tuesday, September 10, 2002 12:18 πμ> > To: Biblical Greek> > Subject: [] ρε: Lk 1:79 φωσ (Codex Bezae 05)> >> > ι have a question to ask regarding this passage. In my Greek ντ it> > appears> > in> > Boldface, implying that the ντ writer is quoting the λχχ here.Would it> > be> > appropriate> > to look at the word order in the λχχ to determine the appropriate> > grammatical function> > in Luke, or would that be outside of the legitimate scope of the> > translator> > in> > understanding this passage?> >> > One of the reasons ι ask this is that my footnote to Luke 1:78-79points> > to> > Isaiah 9:2, which reads> >> > “hO λαοσ hO πορευομενοσ εν σκοτει, ιδετε φωσ μεγα. hOI κατοικουντεσεν> > χωρα> > σχια θανατου, φωσ λαμψει εφ h’υμασ.”> > Isn’t it interesting that the word φωσ appears twice in this verse?If> ι> > am> > not mistaken, it is the direct object> > of ιδετε in the first phrase, and the subject of λαμψει in thesecond.> > If> > in fact the ντ writer was quoting> > this verse from the λχχ, wouldn’t it make sense to consider that he> could> > be> > paraphrasing the first phrase?> > If so, then possibly this verse would support your option (2), thatφωσ> is> > direct object of a transitive επιφαναι.> > Nevertheless, the verb used here is λαμψει as opposed to επιφαναι.ι> am> > curious to know your> > opinion on this, and whether you think that the author of CodexBezae> > might> > have been cognizant of the> > text that the author of Luke was quoting.> >> > Regards,> >> > Glendon Gross> > Amateur Greek Student> >> > —–Original Message—–> > From: Carl ω. Conrad [mailto:cwconrad at artsci.wustl.edu]> > Sent: Tuesday, September 10, 2002 5:39 αμ> > To: Biblical Greek> > Subject: [] Lk 1:79 φωσ (Codex Bezae 05)> >> >> > ι hereby submit the twelfth of the questions concerned withdistinctive> > readings of Codex Bezae in chapter 1 of the text of Luke’s gospel.> >> > Lk 1:78-79> > NA27/USB4: … εν hOIS επισκευεται hHMAS ανατολη εχ hUYOUS, (79)> επιφαναι> > τοισ εν σκοτει και SKIAi θανατου καθημενοισ, … ;> > D05: … εν hOIS επεσκυατο hHMAS ανατολη εχ hUYOUS (79) επιφαναι φωσ> τοισ> > εν σκοτει και SKIAi θανατου καθημενοισ …> >> > φωσ does not appear in the critical text but only in Codex Bezae.Should> > it> > there be deemed as (1) an attribute of ανατολη and subject of an> > intransitive επιφαναι (which might be either transitive orintransitive> > here–cf. citation from βδαγ below): “a light to shine (upon)” or as(2)> > direct object of a transitive επιφαναι: “to make a light shine(upon).> >> > How is this phrase in Codex Bezae best rendered, in view of the fact> that> > ανατολη might seem in Codex Bezae to allude to the “face of the Lordin> > 1:76 (προ προσωπου κυριου in D05 where ενωπιον κυριου is the readingof> > the> > critical text: PROPOREUSHi gar ενωπιον (or προ προσωπου κυριου)> hETOIMASAI> > hODOUS αυτου. On the other hand, ι think it might reasonably beargued> > that> > προ προσωπου with κυριου is strictly idiomatic and means simply“ahead> of”> > or “preceding” as in the texts cited regularly with accounts of the> > appearance of John the Baptist as “the messenger sent ahead of the> Lord”;> > if that is so, then προ προσωπου κυριου is hardly different inmeaning> > from> > ενωπιον κυριου.> >> > βδαγ: αποφαινω> > 2. to provide illumination, give light to, act., ext. of mng. 1:Lk> > 1:79. There is a slight diff. between this apparently intr. use andthe> > next, which is clearly trans. (On the theme of divine considerationin> > providing light in darkness s. χ. Mem. 4, 3, 4.)> > 3. to make one’s presence known, become apparent, act., ext. of> > mng. 1 (Theocr. 2, 11 of stars; Polyb. 5, 6, 6 of daylight; Dt 33:2;Ps> > 117:27) of sun and stars Ac 27:20. Cp. 2 above.> > —> >> > Carl ω. Conrad> > Department of Classics, Washington University (Emeritus)> > Most months:: 1647 Grindstaff Road/Burnsville, νξ 28714/(828)675-4243> > cwconrad at artsci.wustl.edu ορ cwconrad at ioa.com> > ωωω: http://www.artsci.wustl.edu/~cwconrad/> >> > —> > home page: http://metalab.unc.edu/> > You are currently subscribed to as: [gross at xinetd.ath.cx]> > To unsubscribe, forward this message to> > $subst(‘Email.Unsub’)> > To subscribe, send a message tosubscribe- at franklin.oit.unc.edu> >> >> >> > —> > home page: http://metalab.unc.edu/> > You are currently subscribed to as: [rstauch at charter.net]> > To unsubscribe, forward this message to leave–> > 145275F at franklin.oit.unc.edu> > To subscribe, send a message tosubscribe- at franklin.oit.unc.edu> >
Lk 1:79 φωσ (Codex Bezae 05)Gal 6:2
Wed Sep 11 08:01:46 εδτ 2002
Gal 6:2 Fwd: Re : Lk 1:76 ξωξ forwarding note: ι am forwarding to the list the response of Mme.Chabert d’Hyères, Englished as well as ι was able, to Glendon Gross’smessage of yesterday:Glendon μ. Gross wrote> “hO λαοσ hO πορευομενοσ εν σκοτει, ιδετε φωσ μεγα. hOI κατοικουντεσ εν χωρα> σχια θανατου, φωσ λαμψει εφ h’υμασ.”> Isn’t it interesting that the word φωσ appears twice in this verse? If ι am> not mistaken, it is the direct object> of ιδετε in the first phrase, and the subject of λαμψει in the second. If> in fact the ντ writer was quoting> this verse from the λχχ, wouldn’t it make sense to consider that he could be> paraphrasing the first phrase?> If so, then possibly this verse would support your option (2), that φωσ is> direct object of a transitive επιφαναι.> Nevertheless, the verb used here is λαμψει as opposed to επιφαναι.This remark seems to me all the more relevant inasmuch as in the λχχ theoracle of Is 9:1 is in the second-person plural (ιδετε and εφ‘ hUMAS)precisely where the critical text is in the third person. As a realizationof the prophecy of Isaiah, Luke would have altered “you” to “us” in “hevisited us.”> ι am curious to know your> opinion on this, and whether you think that the author of Codex Bezae might> have been cognizant of the> text that the author of Luke was quoting.Isaiah had already been translated into Greek in the first century; itseems, and Luke could have known it. Wouldn’t its text as preserved inCodex Bezae be oldest?Sylvie Chabert d’Hyères
Gal 6:2Fwd: Re : Lk 1:76