Lk 1:79 FWS (Codex Bezae 05) Carl W. Conrad cwconrad at artsci.wustl.edu
Tue Sep 10 08:38:32 EDT 2002
Lk 1:64 PARACRHMA Lk 1:64 PARACRHMA I 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: … EN hOIS EPISKEYETAI hHMAS ANATOLH EX hUYOUS, (79) EPIFANAITOIS EN SKOTEI KAI SKIAi QANATOU KAQHMENOIS, … ;D05: … EN hOIS EPESKYATO hHMAS ANATOLH EX hUYOUS (79) EPIFANAI FWS TOISEN SKOTEI KAI SKIAi QANATOU KAQHMENOIS …FWS does not appear in the critical text but only in Codex Bezae. Should itthere be deemed as (1) an attribute of ANATOLH and subject of anintransitive EPIFANAI (which might be either transitive or intransitivehere–cf. citation from BDAG below): “a light to shine (upon)” or as (2)direct object of a transitive EPIFANAI: “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 (PRO PROSWPOU KURIOU in D05 where ENWPION KURIOU is the reading of thecritical text: PROPOREUSHi gar ENWPION (or PRO PROSWPOU KURIOU) hETOIMASAIhODOUS AUTOU. On the other hand, I think it might reasonably be argued thatPRO PROSWPOU with KURIOU 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 PRO PROSWPOU KURIOU is hardly different in meaning fromENWPION KURIOU.BDAG: 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. X. 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 W. ConradDepartment of Classics, Washington University (Emeritus)Most months:: 1647 Grindstaff Road/Burnsville, NC 28714/(828) 675-4243cwconrad at artsci.wustl.edu OR cwconrad at ioa.comWWW: http://www.artsci.wustl.edu/~cwconrad/
Lk 1:64 PARACRHMALk 1:64 PARACRHMA
Fwd: Re: Lk 1:79 FWS (Codex Bezae 05) Carl W. Conrad cwconrad at artsci.wustl.edu
Tue Sep 10 15:13:52 EDT 2002
Smile Lk 1:79 FWS (Codex Bezae 05) Forwarded for George Somsel:>From: Polycarp66 at aol.com>Date: Tue, 10 Sep 2002 14:57:03 EDT>Subject: Re: [] Lk 1:79 FWS (Codex Bezae 05)>To: cwconrad at artsci.wustl.edu> >In a message dated 9/10/2002 8:41:27 AM Eastern Daylight Time,>cwconrad at artsci.wustl.edu writes:> >>I 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: … EN hOIS EPISKEYETAI hHMAS ANATOLH EX hUYOUS, (79) EPIFANAI>>TOIS EN SKOTEI KAI SKIAi QANATOU KAQHMENOIS, … ;>>D05: … EN hOIS EPESKYATO hHMAS ANATOLH EX hUYOUS (79) EPIFANAI FWS TOIS>>EN SKOTEI KAI SKIAi QANATOU KAQHMENOIS …>> >>FWS does not appear in the critical text but only in Codex Bezae. Should it>>there be deemed as (1) an attribute of ANATOLH and subject of an>>intransitive EPIFANAI (which might be either transitive or intransitive>>here–cf. citation from BDAG below): “a light to shine (upon)” or as (2)>>direct object of a transitive EPIFANAI: “to make a light shine (upon).>> >>How is this phrase in Codex Bezae best rendered, in view of the fact that>>ANATOLH might seem in Codex Bezae to allude to the “face of the Lord in>>1:76 (PRO PROSWPOU KURIOU in D05 where ENWPION KURIOU is the reading of the>>critical text: PROPOREUSHi gar ENWPION (or PRO PROSWPOU KURIOU) hETOIMASAI>>hODOUS AUTOU. On the other hand, I think it might reasonably be argued that>>PRO PROSWPOU with KURIOU 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 PRO PROSWPOU KURIOU is hardly different in meaning from>>ENWPION KURIOU.>> > > >First, before trying to answer your question (as though you needed an>answer), this is a quotation of Odes of Solomon 9.79 where FWS does not>appear though it is not unprecedented for the NT author to alter a quote.>Moreover, when EPIFANAI appears it is in the context> >EPIFANAI TO PROSWPON AUTOU . . . or>EPIFANAI KURIOS TO PROSWPON . . .> >which would indicate that it is God himself you shines upon (his people)>rather than ‘light’. Therefore, it seems dubious that FWS was original>(though not impossible on these grounds). In v. 77 we have an articular>inf. in the gen. indicating purpose. I 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 FWS, I think it would be a bit far removed from>ANATOLH to be assiciated with it. I would opt for your #2 — “to make a>light shine upon.” > >gfsomsel
SmileLk 1:79 FWS (Codex Bezae 05)
Lk 1:79 FWS (Codex Bezae 05) Glendon M. Gross gross at xinetd.ath.cx
Tue Sep 10 15:18:01 EDT 2002
Fwd: Re: Lk 1:79 FWS (Codex Bezae 05) Anarthrous I have a question to ask regarding this passage. In my Greek NT it appearsinBoldface, implying that the NT writer is quoting the LXX here. Would it beappropriateto look at the word order in the LXX to determine the appropriategrammatical functionin Luke, or would that be outside of the legitimate scope of the translatorinunderstanding this passage?One of the reasons I ask this is that my footnote to Luke 1:78-79 points toIsaiah 9:2, which reads”hO LAOS hO POREUOMENOS EN SKOTEI, IDETE FWS MEGA. hOI KATOIKOUNTES EN XWRASXIA QANATOU, FWS LAMPSEI EPH h’UMAS.”Isn’t it interesting that the word FWS appears twice in this verse? If I amnot mistaken, it is the direct objectof IDETE in the first phrase, and the subject of LAMPSEI in the second. Ifin fact the NT writer was quotingthis verse from the LXX, 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 FWS isdirect object of a transitive EPIFANAI.Nevertheless, the verb used here is LAMPSEI as opposed to EPIFANAI. I 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 W. Conrad [mailto:cwconrad at artsci.wustl.edu]Sent: Tuesday, September 10, 2002 5:39 AMTo: Biblical GreekSubject: [] Lk 1:79 FWS (Codex Bezae 05)I 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: … EN hOIS EPISKEYETAI hHMAS ANATOLH EX hUYOUS, (79) EPIFANAITOIS EN SKOTEI KAI SKIAi QANATOU KAQHMENOIS, … ;D05: … EN hOIS EPESKYATO hHMAS ANATOLH EX hUYOUS (79) EPIFANAI FWS TOISEN SKOTEI KAI SKIAi QANATOU KAQHMENOIS …FWS does not appear in the critical text but only in Codex Bezae. Should itthere be deemed as (1) an attribute of ANATOLH and subject of anintransitive EPIFANAI (which might be either transitive or intransitivehere–cf. citation from BDAG below): “a light to shine (upon)” or as (2)direct object of a transitive EPIFANAI: “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 (PRO PROSWPOU KURIOU in D05 where ENWPION KURIOU is the reading of thecritical text: PROPOREUSHi gar ENWPION (or PRO PROSWPOU KURIOU) hETOIMASAIhODOUS AUTOU. On the other hand, I think it might reasonably be argued thatPRO PROSWPOU with KURIOU 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 PRO PROSWPOU KURIOU is hardly different in meaning fromENWPION KURIOU.BDAG: 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. X. 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 W. ConradDepartment of Classics, Washington University (Emeritus)Most months:: 1647 Grindstaff Road/Burnsville, NC 28714/(828) 675-4243cwconrad at artsci.wustl.edu OR 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 FWS (Codex Bezae 05)Anarthrous
Lk 1:79 FWS (Codex Bezae 05) Richard A. Stauch rstauch at charter.net
Tue Sep 10 23:42:35 EDT 2002
Lk 1:64 PARACRHMA Lk 1:79 FWS (Codex Bezae 05) Hi Glendon,If I may interject, since I have often been astounded at the amount ofOdes that actually repeats sections of Exodus and Isaiah, I 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.)LXT 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 M. Gross [mailto:gross at xinetd.ath.cx]> Sent: Tuesday, September 10, 2002 12:18 PM> To: Biblical Greek> Subject: [] RE: Lk 1:79 FWS (Codex Bezae 05)> > I have a question to ask regarding this passage. In my Greek NT it> appears> in> Boldface, implying that the NT writer is quoting the LXX here. Wouldit> be> appropriate> to look at the word order in the LXX 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 I ask this is that my footnote to Luke 1:78-79points> to> Isaiah 9:2, which reads> > “hO LAOS hO POREUOMENOS EN SKOTEI, IDETE FWS MEGA. hOI KATOIKOUNTES EN> XWRA> SXIA QANATOU, FWS LAMPSEI EPH h’UMAS.”> Isn’t it interesting that the word FWS appears twice in this verse?If I> am> not mistaken, it is the direct object> of IDETE in the first phrase, and the subject of LAMPSEI in thesecond.> If> in fact the NT writer was quoting> this verse from the LXX, 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), thatFWS is> direct object of a transitive EPIFANAI.> Nevertheless, the verb used here is LAMPSEI as opposed to EPIFANAI. Iam> 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 W. Conrad [mailto:cwconrad at artsci.wustl.edu]> Sent: Tuesday, September 10, 2002 5:39 AM> To: Biblical Greek> Subject: [] Lk 1:79 FWS (Codex Bezae 05)> > > I 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: … EN hOIS EPISKEYETAI hHMAS ANATOLH EX hUYOUS, (79)EPIFANAI> TOIS EN SKOTEI KAI SKIAi QANATOU KAQHMENOIS, … ;> D05: … EN hOIS EPESKYATO hHMAS ANATOLH EX hUYOUS (79) EPIFANAI FWSTOIS> EN SKOTEI KAI SKIAi QANATOU KAQHMENOIS …> > FWS does not appear in the critical text but only in Codex Bezae.Should> it> there be deemed as (1) an attribute of ANATOLH and subject of an> intransitive EPIFANAI (which might be either transitive orintransitive> here–cf. citation from BDAG below): “a light to shine (upon)” or as(2)> direct object of a transitive EPIFANAI: “to make a light shine (upon).> > How is this phrase in Codex Bezae best rendered, in view of the factthat> ANATOLH might seem in Codex Bezae to allude to the “face of the Lordin> 1:76 (PRO PROSWPOU KURIOU in D05 where ENWPION KURIOU is the readingof> the> critical text: PROPOREUSHi gar ENWPION (or PRO PROSWPOU KURIOU)hETOIMASAI> hODOUS AUTOU. On the other hand, I think it might reasonably be argued> that> PRO PROSWPOU with KURIOU 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 PRO PROSWPOU KURIOU is hardly different in meaning> from> ENWPION KURIOU.> > BDAG: APOFAINW> 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. X. 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 W. Conrad> Department of Classics, Washington University (Emeritus)> Most months:: 1647 Grindstaff Road/Burnsville, NC 28714/(828) 675-4243> cwconrad at artsci.wustl.edu OR cwconrad at ioa.com> WWW: 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 FWS (Codex Bezae 05)
Lk 1:79 FWS (Codex Bezae 05) Richard A. Stauch rstauch at charter.net
Wed Sep 11 00:01:00 EDT 2002
Lk 1:79 FWS (Codex Bezae 05) Gal 6:2 Let me correct myself. I was looking back at some of my old notes as Itried to translate parts of Odes, and the number “15” looked like “IS”for Isaiah. In fact, Odes 1:1 = Exodus 15:21b, Odes 1:2-4 = Exodus15:2-4. Well, that’s as far as I got before I got disgusted with it, andquit.Now, I feel better.Richard Allan StauchLong Beach, CAhttp://www.rstauch.com > —–Original Message—–> From: Richard A. Stauch [mailto:rstauch at charter.net]> Sent: Tuesday, September 10, 2002 8:43 PM> To: ‘Glendon M. Gross’; ‘Biblical Greek’> Subject: RE: [] RE: Lk 1:79 FWS (Codex Bezae 05)> > Hi Glendon,> > If I may interject, since I have often been astounded at the amount of> Odes that actually repeats sections of Exodus and Isaiah, I 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.)> > LXT 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> > BYZ 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, CA> http://www.rstauch.com> > > > —–Original Message—–> > From: Glendon M. Gross [mailto:gross at xinetd.ath.cx]> > Sent: Tuesday, September 10, 2002 12:18 PM> > To: Biblical Greek> > Subject: [] RE: Lk 1:79 FWS (Codex Bezae 05)> >> > I have a question to ask regarding this passage. In my Greek NT it> > appears> > in> > Boldface, implying that the NT writer is quoting the LXX here.Would it> > be> > appropriate> > to look at the word order in the LXX 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 I ask this is that my footnote to Luke 1:78-79points> > to> > Isaiah 9:2, which reads> >> > “hO LAOS hO POREUOMENOS EN SKOTEI, IDETE FWS MEGA. hOI KATOIKOUNTESEN> > XWRA> > SXIA QANATOU, FWS LAMPSEI EPH h’UMAS.”> > Isn’t it interesting that the word FWS appears twice in this verse?If> I> > am> > not mistaken, it is the direct object> > of IDETE in the first phrase, and the subject of LAMPSEI in thesecond.> > If> > in fact the NT writer was quoting> > this verse from the LXX, 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), thatFWS> is> > direct object of a transitive EPIFANAI.> > Nevertheless, the verb used here is LAMPSEI as opposed to EPIFANAI.I> 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 W. Conrad [mailto:cwconrad at artsci.wustl.edu]> > Sent: Tuesday, September 10, 2002 5:39 AM> > To: Biblical Greek> > Subject: [] Lk 1:79 FWS (Codex Bezae 05)> >> >> > I 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: … EN hOIS EPISKEYETAI hHMAS ANATOLH EX hUYOUS, (79)> EPIFANAI> > TOIS EN SKOTEI KAI SKIAi QANATOU KAQHMENOIS, … ;> > D05: … EN hOIS EPESKYATO hHMAS ANATOLH EX hUYOUS (79) EPIFANAI FWS> TOIS> > EN SKOTEI KAI SKIAi QANATOU KAQHMENOIS …> >> > FWS does not appear in the critical text but only in Codex Bezae.Should> > it> > there be deemed as (1) an attribute of ANATOLH and subject of an> > intransitive EPIFANAI (which might be either transitive orintransitive> > here–cf. citation from BDAG below): “a light to shine (upon)” or as(2)> > direct object of a transitive EPIFANAI: “to make a light shine(upon).> >> > How is this phrase in Codex Bezae best rendered, in view of the fact> that> > ANATOLH might seem in Codex Bezae to allude to the “face of the Lordin> > 1:76 (PRO PROSWPOU KURIOU in D05 where ENWPION KURIOU is the readingof> > the> > critical text: PROPOREUSHi gar ENWPION (or PRO PROSWPOU KURIOU)> hETOIMASAI> > hODOUS AUTOU. On the other hand, I think it might reasonably beargued> > that> > PRO PROSWPOU with KURIOU 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 PRO PROSWPOU KURIOU is hardly different inmeaning> > from> > ENWPION KURIOU.> >> > BDAG: APOFAINW> > 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. X. 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 W. Conrad> > Department of Classics, Washington University (Emeritus)> > Most months:: 1647 Grindstaff Road/Burnsville, NC 28714/(828)675-4243> > cwconrad at artsci.wustl.edu OR cwconrad at ioa.com> > WWW: 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 FWS (Codex Bezae 05)Gal 6:2
Lk 1:79 FWS (Codex Bezae 05) Carl W. Conrad cwconrad at artsci.wustl.edu
Wed Sep 11 08:01:46 EDT 2002
Gal 6:2 Fwd: Re : Lk 1:76 CWC forwarding note: I am forwarding to the list the response of Mme.Chabert d’Hyères, Englished as well as I was able, to Glendon Gross’smessage of yesterday:Glendon M. Gross wrote> “hO LAOS hO POREUOMENOS EN SKOTEI, IDETE FWS MEGA. hOI KATOIKOUNTES EN XWRA> SXIA QANATOU, FWS LAMPSEI EPH h’UMAS.”> Isn’t it interesting that the word FWS appears twice in this verse? If I am> not mistaken, it is the direct object> of IDETE in the first phrase, and the subject of LAMPSEI in the second. If> in fact the NT writer was quoting> this verse from the LXX, 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 FWS is> direct object of a transitive EPIFANAI.> Nevertheless, the verb used here is LAMPSEI as opposed to EPIFANAI.This remark seems to me all the more relevant inasmuch as in the LXX theoracle of Is 9:1 is in the second-person plural (IDETE and EF’ 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.”> I 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