“`html An Exegetical Analysis of the Middle Voice of βουλεύσεται in Luke 14:31 An Exegetical Analysis of the Middle Voice of βουλεύσεται in Luke 14:31 This exegetical study of βουλεύσεται in Lk 14:31 is based on a b-greek discussion from Fri Feb 28 08:54:31 EST 2003. The initial inquiry focused on the translation of βουλεύσεται,…
An Exegetical Analysis of Matthew 21:31 and the Idiom “Giving Glory to God” body { font-family: ‘Times New Roman’, serif; line-height: 1.6; margin: 2em; } h1, h2, h3 { color: #333; } b { font-weight: bold; } i { font-style: italic; } blockquote { border-left: 5px solid #ccc; margin: 1.5em 0; padding: 0.5em 1em; background-color:…
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…
Wes Wood wrote:
Thanks for the responses the indirect question makes perfect sense. And the second part I don’t have a problem with either. I am meaning authorial foreshadowing inside the pericope, however. Nothing more than the author tipping his hand to what is going to happen in the narrative.
It’s a completely ordinary phrase as Timothy pointed out. It is easy to find its usage as simply “arise” in places like Mat 2:13, 9:19 26:46, Mark 10:49 14:42,. It clearly implies rising from a settled position, but nothing more. In fact, Luke 6:8 makes very clear what “εγειρε”/”εγειραι” in Mark 3:3 means.
Statistics: Posted by David Lim — June 17th, 2014, 7:18 am
An Exegetical Analysis of Ephesians 3:1: The Syntax of τουτου χαριν and the Problem of Anacoluthon This exegetical study of An Exegetical Analysis of Ephesians 3:1: The Syntax of τουτου χαριν and the Problem of Anacoluthon is based on a b-greek discussion from May 4, 1999. The initial inquiry posed to the list members centered…
