CHAPTER 5: God-fearers and the Cult of the Most High God
I. Pagan Background
II. Jewish Background
III. The Most High God in Acts: Pagan or Jewish? pp.83-104
“The verb קרי in the sense of “to name” can have an object referring to an entity named raised to the grammatical subject in the process of passivisation as is the case here. However, the object of can not be personal. Hence the grammatical subject of יתאמר is, at most ברה די אל, a phrase which is prophesied to be uttered.”
Qimmik wrote:ברה די אל יתאמר ובר עליון יקרונה
די is apparently a preposition meaning "of" or "out of". (I found that on various internet sites.)
C. S. Bartholomew wrote:Qimmik wrote:ברה די אל יתאמר ובר עליון יקרונה
די is apparently a preposition meaning "of" or "out of". (I found that on various internet sites.)
Martin Abegg tags it as a relative pronoun. Don't know how much weight that carries.
Qimmik wrote:This explains everything. Scroll down to part 3:
http://www.introlessonsinaramaic.com/downloads/07-ILiA_Lesson06.PDF
This explains both די and the suffix ה- appended to the form בר.
My previous speculations about the suffix were wrong, and I've deleted them.
Lesson 6 goes on to explain that די also functions as a relative pronoun.
Introduction to these lessons in Aramaic:
http://www.introlessonsinaramaic.com/downloads/01-ILiA_Introduction.PDF
“he shall behailed (as) the Son of God,” is “too highly colored”,
While Luke in 1:32b uses the futurum passive of καλέω (like in 1:35), 4Q2462:1b has the corresponding verb in the active voice. Unlike the passive form in Luke1:32b, the third person plural form in 4Q246 2:1b probably refers back to concrete referents in the context (4Q246 1:8?). It is clear from this that even though the two texts use related verbs, the way they use these verbs differs. The verb καλέω is used frequently in the first two chapters of Luke, and is a typical element inannouncement stories (cf. Luke 1:13; Matt 1:21, 23).
Cook has further noted that ברה די אל should be taken as a definite form, while υἱὸς θεοῦ is indefinite.
4Q246 f1i:1 [… a spirit from God] rested upon him, he fell before the throne. 2 [… O ki]ng, wrath is coming to the world, and your years 3 [shall be shortened … such] is your vision, and all of it is about to come unto the world. 4 [… Amid] great [signs], tribulation is coming upon the land. 5 [… After much killing] and slaughter, a prince of nations 6 [will arise …] the king of Assyria and Egypt 7 […] he will be ruler over the land 8 […] will be subject to him and all will obey 9 [him. Also his son] will be called The Great, and be designated by his name.
Qimmik wrote:This explains everything. Scroll down to part 3:
http://www.introlessonsinaramaic.com/downloads/07-ILiA_Lesson06.PDF
This explains both די and the suffix ה- appended to the form בר.
My previous speculations about the suffix were wrong, and I've deleted them.
Lesson 6 goes on to explain that די also functions as a relative pronoun.
Introduction to these lessons in Aramaic:
http://www.introlessonsinaramaic.com/downloads/01-ILiA_Introduction.PDF
Qimmik wrote:By the way, what kind of name is Loukas? It doesn't seem either Greek or Hebrew (not that I know much Hebrew). Aramaic?
uberdwayne wrote:Luke 2:1-21 wrote:Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις, ἐξῆλθεν δόγμα παρὰ Καίσαρος Αὐγούστου, ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην. 2 Αὕτη ἡ ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου. 3 Καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἰδίαν πόλιν. 4 Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας, ἐκ πόλεως Ναζαρέτ, εἰς τὴν Ἰουδαίαν, εἰς πόλιν Δαυίδ, ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἴναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ, 5 ἀπογράψασθαι σὺν Μαριὰμ τῇ μεμνηστευμένῃ αὐτῷ γυναικί, οὔσῃ ἐγκύῳ. 6 Ἐγένετο δὲ ἐν τῷ εἴναι αὐτοὺς ἐκεῖ, ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν. 7 Καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτόν, καὶ ἀνέκλινεν αὐτὸν ἐν τῇ φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.
8 Καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν. 9 Καὶ ἰδού, ἄγγελος κυρίου ἐπέστη αὐτοῖς, καὶ δόξα κυρίου περιέλαμψεν αὐτούς· καὶ ἐφοβήθησαν φόβον μέγαν. 10 Καὶ εἴπεν αὐτοῖς ὁ ἄγγελος, Μὴ φοβεῖσθε· ἰδοὺ γάρ, εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην, ἥτις ἔσται παντὶ τῷ λαῷ· 11 ὅτι ἐτέχθη ὑμῖν σήμερον σωτήρ, ὅς ἐστιν χριστὸς κύριος, ἐν πόλει Δαυίδ. 12 Καὶ τοῦτο ὑμῖν τὸ σημεῖον· εὑρήσετε βρέφος ἐσπαργανωμένον, κείμενον ἐν φάτνῃ. 13 Καὶ ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου, αἰνούντων τὸν θεόν, καὶ λεγόντων, 14 Δόξα ἐν ὑψίστοις θεῷ, καὶ ἐπὶ γῆς εἰρήνη· ἐν ἀνθρώποις εὐδοκία.
15 Καὶ ἐγένετο, ὡς ἀπῆλθον ἀπ’ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, καὶ οἱ ἄνθρωποι οἱ ποιμένες εἴπον πρὸς ἀλλήλους, Διέλθωμεν δὴ ἕως Βηθλέεμ, καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονός, ὃ ὁ κύριος ἐγνώρισεν ἡμῖν. 16 Καὶ ἦλθον σπεύσαντες, καὶ ἀνεῦρον τήν τε Μαριὰμ καὶ τὸν Ἰωσήφ, καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ. 17 Ἰδόντες δὲ διεγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου. 18 Καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς. 19 Ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα, συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς. 20 Καὶ ὑπέστρεψαν οἱ ποιμένες, δοξάζοντες καὶ αἰνοῦντες τὸν θεὸν ἐπὶ πᾶσιν οἷς ἤκουσαν καὶ εἴδον, καθὼς ἐλαλήθη πρὸς αὐτούς.
21 Καὶ ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτόν, καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς, τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου πρὸ τοῦ συλληφθῆναι αὐτὸν ἐν τῇ κοιλίᾳ.
As I am an advocate of the Byzantine textual tradition, I have posted this from the 2005 RP Edition of the Greek N.T. (which is copyright free, by the way) However, if you are of other textual persuasions, feel free to bring up any interesting variants.
****EDIT*****
You can see a video of me reading the passage here: http://youtu.be/kPxv0MlbwVY
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