News of Koine and Biblical and Medieval Greek

χαιρετε παντες,

δυνατον εστιν υμιν τον τιτλον ταυτης της ωδης τα τε ονοματα των αοιδων εικαζειν;

προθηκα σοι ψωμια..... . . .
1. δυο ανθρωποι - ΧΘ και ΜΡ
2. ονομα ενος ομοιον εστιν τῳ Χριστῳ
3. αυτη η ωδη εστιν καινη
4. τί εστιν τὸ Πασχα του ,βιʹ
5. ὃ ευρισκεις εντος ωδης εστιν.

φαθι μοι, Ελληνιστί, παρακαλῶ
Λεωνίδας


ΤΙΤΛΟΣ;;;;

εἰς οἶνον ὕδωρ μετέθηκας
ὀφθαλμοὺς δὲ τυφλῶν ἠνέωξας,
οὐκ ἐστὶν οὐδεὶς ὅμοιός σοι
οὐδὲ ...

I been told that the meaning of the word telos (τελοσ) in Rom. 10.4 includes the meaning of result, outcome or conclusion rather then the meaning end. Most of the translations are translating this word telos as the end, only the Amplifed Bible Translation is explaining this word as "the limit at which it ceases to be, for the Law leads up to Him Who is the fulfillment of its types, and in Him the ...

Hi,

I remember reading somewhere (on the B-Greek list I think) about there being evidence that ἀγαπῶ could be used as a euphemism for something along the lines of "chide" and may have been a Semitism. But I can't find anything anywhere on this now, so does anyone know about this or something that's even vaguely similar, or am I "remembering" things that never happened?

I have been working through the exercises in Wenham's Elements of New Testament Greek and I'm not sure when to use δέ to translate "and" or "but", and when to use καί and ἀλλά. For example:

1. But God is rich in mercy.

I wrote Ὁ δὲ Θεός ἐστιν πλούσιος ἐν τῷ ἔλεϊ.
Wenham has put Ἀλλὰ (ὁ Θεός ἐστιν πλούσιος ἐν τῷ ἔλεϊ).

2. And he will have a voice like the voice of ...

Hi all,
my apologies for the lack of a greek font, but it's not enabled on this computer.

Briefly, my question concerns the words 'kata to auto' in Acts 14.1; simply put, I can't work out what they are doing there. The relevant part of the sentence reads: E)ge/neto de\ e)n I)koni/wi kata\ to\ au)to\ ei)selqei~n au)tou\s ei)s th\n sunagwgh/n ....

It seems to say that Paul and Barnabas went along 'in the same manner', ...

In a recent discussion on another forum, I presented the argument that the conjunction "for" (gar) in Mark 9:49 must be understood as a contrasting conjunction. While its normal function isn't that of contrast, this case seems to be an exception.

For everyone will be salted with fire. πᾶς γὰρ πυρὶ ἁλισθήσεται

My position is this. The contrast is the fires of hell verses the fire of discipline.

Would like some feed back on this ...

I've changed my keyboard settings to Greek polytonic (on Word 2007 using a Vista computer) which means that I can type in Greek: αβγδ... . I've worked out how to add accents (ά) although am studying Koine Greek from Wenham who avoids accents in his Elements. Anyway, I can't work out how to add rough or smooth breathing marks to my vowels. Can anyone give me a clue please...? Thank you!

Hi there,

This is my second post, and I am wondering (being a bit over halfway through Duff's lessons, and in need of more!) if there are any recent etymological studies on where Koine or Classical Greek in general has come from. I found a book from the late 1800s in the Ridley College (Melbourne, Australia) library, but it is dry and hard to get into, written as it is with older English. It also ...

I'm having a lot of trouble understanding the following hymn:

Ἡ ἀπόῤῥητος Λόγου Θεοῦ κατάβασις, ὅπερ Χριστὸς αὐτός ἐστι, Θεὸς καὶ ἄνθρωπος, τὸ Θεὸς οὐχ ἁρπαγμὸν εἶναι ἡγησάμενος, ἐν τῷ μορφοῦσθαι δοῦλον δεικνύει τοῖς Μαθηταῖς· ἐνδόξως γὰρ δεδόξασται.

It starts off "the ineffable descent of the Word of God" and I'm guessing ὅπερ refers back to λόγου despite being neuter, but what does the τὸ go with? At first I thought it goes with εἶναι ...

I've just ordered John H. Dobson's "Learn New Testament Greek". I think I'll like it because it teaches NT Greek mainly through an inductive method.

Anyone else that uses it or used it in the past?