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jkgayle last won the day on January 19 2018

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  1. Anybody else curious about the peppering of π here? 28 Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι.
  2. Abram, Twaddling is such an onomatopoeia. It makes the effect that, in Greek, βαρβαρισμός has. Of course that Christian rhetorician or sophist, Procopius of Gaza, would refer to them in a context that makes the one seem nearly synonymous with the other: καί πού με φιλοσοφοῦντα λῆρον ἐδόκεις, ὅτι με μὴ κρότος εἶχε πολύς, ἐξ ἀσήμου φωνῆς, ὦ Ζεῦ, καὶ βαρβάρου γλώττης ὤν· http://khazarzar.skeptik.net/pgm/PG_Migne/Procopius%20of%20Gaza_PG%2087a-87c/Epistulae.pdf For the women in Luke, if their's was a twaddling tale to the men, then they might have been twaddle baskets to them too.
  3. ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάνα καὶ Μαρία ἡ Ἰακώβου· καὶ αἱ λοιπαὶ σὺν αὐταῖς ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα. καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα, καὶ ἠπίστουν αὐταῖς. They were the Miriam of Magdala and Jo'Ana and the Miriam of Jacob and those left with them; they talked to the Commissioned about these very things, and it seemed as they faced them like trashy, trifling, trumpery talk about these very things, and they were untrustworthy to them. -- "It is in large part according to the sounds people make that we judge them sane or insane, male or female, good, ev
  4. 46 καὶ φωνήσας φωνῇ μεγάλῃ ὁ Ἰησοῦς εἶπεν· Πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου. τοῦτο δὲ εἰπὼν ἐξέ- πνευσεν. And Hollering a Hollering Thundering, so this J’Oshua spoke. Pappa “Into Thine hand do I Put it now this that Puff of breath of mine.” That’s how he spoke, his final Puff.
  5. May I add another conjecture? Luke is using Judas Iscariot, the betrayer, and Peter, the thrice denier, (and the other sleeping disciples in the garden) in narrative/character contrast to Jesus. I don't know how well known the parable is that Plato's Socrates invokes by the time Luke is writing; there does seem to be this idea of un-belief and of bad (i.e., Satan) entering into the souls of these men, which makes the soul of Jesus, in some contrast, a soul of integrity. Nonetheless, the garden prayer of Jesus some seems to be a confession of wet wishes and liquid willfulness and dubious desire
  6. MGVH, Thanks for noticing. I'm not sure how synonymous the two phrases (for liquid containers) are, but I do see this a Jar, πίθος, κέραμος, αιη, πιθάριον, κεράμιον, οινοφόρον, λάγηνος, dim. λαγήνιον. as an entry in A Greek and English Dictionary, Comprising All the Words in the Writings of the Most Popular Greek Authors: With the Difficult Inflections in Them and in the Septuagint and New Testament by John Groves (1830). And well before that, Aristotle gives this: Τὸ δὲ ἔχειν κατὰ πλείονας τρόπους λέγεται... ἢ ὡς ἐν ἀγγείῳ, οἷον ὁ μέδιμνος τοὺς πυροὺς ἢ τὸ κεράμιον τὸν οἶνο
  7. In verse 56 of chapter 27, we understand clearly enough that there's somebody unmasking Peter as having been one of those "with" Jesus. She's not a credible witness, exactly, since she's a female. She's surely young. There may be other problems with her trustworthiness. And so we read the narrative as if she's more or less another prop, a nameless one, there to irritate Peter, to provoke one of his three denials of Jesus before the cock crows. Luke uses the Greek word παιδίσκη. From Choeroboscus we get explicitly that the Greek phrase is the feminine counterpart for little boy and the
  8. There's wordplay in Luke 22, the readings from the last two days of this schedule to read the Greek gospels in a year. The wordplay is reminiscent of that in Plato's Gorgias (492E - 493D). To show this in Plato first and then in Luke, let me copy in English translations of around the same period (both translations by individual translators). And let me insert the Greek words that either overlap lexically, Luke overlapping with Plato, or the Greek wordplays that overlap some. The semantic notions and metaphors are around body, fluids, containers, leaks, preparations, and especiall
  9. "reason to think she wasn't necessarily speaking Greek with Jesus?" For a man, a Jew, a Rabbi, to deign to engage in social intercourse with a woman, a Greek, a mere daughter of mere goyim might have required her to use Hebrew. She might have dared to try Hebraic Aramaic with him. (Men and women then and there just would not have tried the Roman would-be lingua franca we know as Latin. Rome forbade women to speak in public.) Whatever language(s) their exchange, we get it only in dirty Greek. Jesus is bent on marking his pure call to the feeding of the children of those called of God wi
  10. Is Mark intending his readers imagine Jesus conversing with the Greek woman in the Hellene mother tongue of hers? Does his narrative in Greek allow us to imagine that? Does it make a difference to so imagine this particular discourse in that particular language, the one we're reading in? ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν... καὶ εἶπεν αὐτῇ· Διὰ τοῦτον τὸν λόγον...
  11. Afraid so. Here are four, the most gruesome the third in my humble opinion: ἀποτέμνει τὴν κεφαλὴν / κεφαλὴν ἀποτεμόντας τραχηλοκοπήσω ἐπὶ κεφαλαῖς κεφαλὰς ἀποδειροτομουμένας And Josephus, when quoting Strabo of Cappadocia on a beheading related to an earlier Herod than the one Mark has recorded, uses yet that fourth known word/phrase: μαρτυρεῖ δέ μου τῷ λόγῳ Στράβων ὁ Καππάδοξ λέγων οὕτως· “Ἀντώνιος δὲ Ἀντίγονον τὸν Ἰουδαῖον ἀχθέντα εἰς Ἀντιόχειαν πελεκίζει. καὶ ἔδοξε μὲν οὗτος πρῶτος Ῥωμαίων βασιλέα πελεκίσαι, οὐκ οἰηθεὶς ἕτερον τρόπον μεταθεῖναι ἂν τὰς γνώμας τῶν Ἰουδ
  12. What this Herod is most remembered for in the New Testament is that he beheaded John, the cousin of Jesus. Mark's gospel has him confessing, in Greek, ἐγὼ ἀπεκεφάλισα Ἰωάννην, or I myself beheaded John the Baptist. Mark tells how this Ruler had been afraid of John, how he and his lover Herodias, the wife of his own brother, had despised this John. The verb ἀπεκεφάλισα isn't strange, except that it's rare. It's a unique confession. In all of the Bible, the Septuagint included, do we read anyone's confession of beheading another human being? Well, if we go outside the canonical scriptures of
  13. It is not until the fifth chapter that the Greek gospel of Mark includes a direct address of Jesus to a female he's with. So when the writer finally records this one, he has already covered a lot of ground in the narrative. We readers have from the start, in the very first chapter, seen Jesus heal a woman, the mother of the woman his first disciple Simon has married. But we read no conversation of Jesus with her. We have seen how, in the third chapter, Jesus seems uninterested conversing with his mother (or with his brothers with her). But instead he makes a strange statement about his male d
  14. As we saw in our gospel readings earlier in the year Matthew does not announce how Jesus teaches so particularly until the late, 13th chapter. Here in Mark it's early, before the 3rd chapter ends: καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς· Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; The crowds are pressing in, being healed, invisible demons being expelled from many. His critical opponents are reinterpreting his actions publicly. And so Jesus responds in this suffocating context with calling "them" in closer. It's not entirely clear to whom he refers as Mark uses the pronoun
  15. Yes, "pericopal" sounds better to me if it doesn't rhyme as well with episodic. Is episodical used? Thank you for that good research, Daniel! (And did I really say/write "it's use is on the upswing"? And why won't this Accordance Forum software allow us to continue editing once we log out for a while and come back in?)
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