ὑπακοὴν πίστεως
I call that the secret 4th declension noun. εως is neither 1st 2nd 3rd declension of the Genitive case. Whatever it is called: a special exception. Looks like an adverb, but no.
η πιστις
της πιστεως
🤷♂️
η υπακοη was paraphrased in the LXX as “answer to prayer”
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paraphrase #1
The “answer to prayer” of “those trusting in others”
or have paraphrase #2
i.e.
OBEY THAT WHICH THEE CANNOT SEE OR KNOW!
Does the Greek NT Mt 5:37 “let your word be, Yes, Yes, No, No” accurately characterize what Jesus said in Aramaic?
Matthew 5 (Literal Standard)
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33 Again, you heard that it was said to the ancients:
You will not swear falsely,
but you will pay to the LORD your oaths;
34 but I say to you not to swear at all;
neither by Heaven,
because it is the throne of God,
35 nor by the earth,
because it is His footstool,
nor by Jerusalem, because it is [the] city of [the] great King,
36 nor may you swear by your head,
because you are not able to make one hair white or black;
37 but let your word be, Yes, Yes, No, No,
and that which is more than these is of the evil [one].
Matthew 5:37 (based on Younan)
Your ‘yes’ word should be but ‘yes,’
and (your) ‘no’ (word should be but) ‘no.’
Anything which is more than these is from evil.
Matthew 5:37 (EBV Dutch Peshitta)
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Matthew 5:37 – Laat jullie ‘Ja!’ ‘Ja!’ zijn en (jullie) ‘Nee!’ ‘Nee!’. Wat daarboven uitgaat, is uit de boze.”
Laat jullie ‘Ja!’ ‘Ja!’ zijn – letterlijk: ‘Laat jullie woord ‘Ja!’ ‘Ja!’ zijn’.
based on google translate:
Matthew 5:37 – Let your “Yes!” be “Yes!”
and “No!” be “No!”
Whatever is more than these comes from evil.”
Let your “Yes!” be “Yes!” – literally, “Let your word ‘Yes!’ be ‘Yes!'”
T. W. Manson (1893-1958), _The Sayings of Jesus: As Recorded in the Gospels According to St. Matthew and St. Luke_ (1957), 352pp., on 159
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Page 159
37. What is required is something that cannot be supplied by oaths, however solemn– a disposition to speak the truth.
Given that inward honesty all oaths become superfluous.
Indeed, the plain Yes or No of an honest man is more reliable than the word of a liar, even though that word be supported by the most solemn oath.
For ‘Let your speech be, Yea, yea; Nay, nay’ James (5^12) has ‘let your yea be yea, and your nay, nay.’
The form in Mt. can be explained as mistranslation due to following an Aramaic original word by word.
There can be little doubt that James 5^12 here gives the correct rendering.
This is confirmed by the fact that in Jewish teaching the doubled yes or no is regarded as a form of oath.
There is ample evidence that the fortifying of statements by oaths of various kinds was a common Jewish practice, and also that the Rabbis disliked and condemned idle swearing.
There are also Rabbinic parallels to the saying ‘Let your yea be yea, and your nay, nay.’
R. Huna said,
‘The yea of the righteous is a yea;
their no is a no.’
(For this and other examples, cf. Montefiore, _op. cit_., pp. 48 ff.)
But the Rabbis never prohibited entirely the taking of oaths.
C. G. Montefiore (1858-1938), _Rabbinic literature and Gospel Teachings_ (1930), on 49
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R. Huna said,
‘The yea of the righteous is a yea ;
their no is a no’ (Ruth R. vii. § 6, on iii. 18).
In the Greek NT Mt 6:34, is “itself” a “mistranslation of the Aramaic dileh, meaning ‘its own affairs'”?
Matthew 6:34
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(Berean Literal)
Therefore do not worry about tomorrow,
for tomorrow will worry about itself [1438 heautēs ἑαυτῆς: itself].
Sufficient to the day _is_ its own trouble.
(Lamsa)
Therefore do not worry for tomorrow;
for tomorrow will look after its own.
Sufficient for each day, is its own trouble.
(Etheridge)
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Be not therefore anxious for to-morrow;
the morrow shall care for its own [d-i-l-h: its own]
the evil of to-day is enough for it.
T. W. Manson (1893-1958), _The Sayings of Jesus: As Recorded in the Gospels According to St. Matthew and St. Luke_ (1957), 352pp., on 173
amazon .com/Sayings-Jesus-T-W-Manson/dp/B000XTBMN2/
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Page 173
The first,
‘Be not anxious for the morrow:
for the morrow will be anxious for itself’ [Mt 6:34]
begins by giving the complement to Prov. 27^1:
‘Boast not thyself of tomorrow;
for thou knowest not what a day may bring forth’ (cf. James 4^13-17).
There there is a warning against undue confidence about the future;
here against undue anxiety.
There it is said that the morrow may falsify one’s hopes;
and here one might expect something that would suggest that the morrow may prove one’s fears to be liars.
Instead we have the cryptic statement that ‘the morrow will be anxious for itself.’
It is possible that ‘itself’ is a mistranslation of the Aramaic dileh, meaning ‘its own affairs’; but not very likely.
The meaning appears to be that it is foolish to worry about to-morrow, because to-morrow will bring its own worries.
That is, the morrow will bring its troubles ; but quite probably they will not be the troubles about which we are gratuitously anxious to-day.
This gives added force to the following sentence, which says, in effect,
‘why worry about to-morrow? there’s real trouble enough to-day, without bringing in to-morrow’s possible troubles.’
There is a very similar saying in _Ber_. 9b.
self
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noun
The total, essential, or particular being of a person; the individual.
The essential qualities distinguishing one person from another; individuality.
One’s consciousness of one’s own being or identity; the ego.
…
The etymology of “self” traces back to Old English “self,” which is derived from the Proto-Germanic “*selbaz,” meaning “one’s own, same.”
Some synonyms of “self” include “oneself,” “ego,” and “person.”
Antonyms of “self” can include “others,” “externals,” and “non-self.”
THE SELF
Every nation mentioned in the Bible had a concept of “the self”. Without “the self” having meaning and consequences there cannot be justification for law, courts, sacrifice and atonement with the Gods.
“The Self” causes judgement in the form of blessings and curses from the Gods. The Gods endow the people however the Gods desire after the judgement.
Every nation had some kind of ritual of sacrifices to the Gods. The Israelites sacrificed animals for the forgiveness of sins. Sin comes from a concept of “the self.”
old things grandma said:
you should be ashamed of “yourself”, you should be proud of “yourself”,
You and yourself are not the same kind of pronouns. Greek places the letter epsilon as a prefix on these “self” pronouns. Same as past tense verbs. “The Self” pronouns are like a past tense version of the pronoun: what you did in the past is “yourself”.
if not, well 🤷♂️
David Alan Black, “New Testament Semitisms” _The Bible Translator_ (April 1988), 215-223, on 219-220
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Adjectival substitutes.
In Hebrew the so-called construct state largely took the place of the adjective.
In this construction two nouns stand together, and the second noun (as genitive) limits or qualifies the first one.
Greek has a corresponding use of the genitive case of a noun in an adjectival sense.
The two most characteristically Semitic idioms are
(1) the genitive of an abstract noun in place of an adjective of quality, and
(2) the use of “son” (huios) with a following genitive of origin or definition.
The former idiom, sometimes called the “Hebrew genitive,” is found for example in
Philippians 3:21, where Paul describes “our lowly body” (literally “the body of our lowliness”), and “his glorious body” (literally “the body of his glory”).
New Testament instances of huios and the genitive include
Luke 10:6 “a peace-loving man” (literally “a son of peace”),
1 Thessalonians 5:5 “people who belong to the light” (literally “sons of light”), and
Colossians 1:13 “his dear son” (literally “the son of his love”).
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Would a native Greek speaker write
“body of _noun_”
to speak of
“_adjective_ body”?
“body of” from Young’s Literal
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Romans 6:6 this knowing, that our old man was crucified with [him], that the body of the sin may be made useless, for our no longer serving the sin;
Romans 7:24 A wretched man I [am]! who shall deliver me out of the body of this death?
Philippians 3:21 who shall transform the body of our humiliation to its becoming conformed to the body of his glory, according to the working of his power, even to subject to himself the all things.
Colossians 1:22 in the body of his flesh through the death, to present you holy, and unblemished, and unblameable before himself,
Colossians 2:11 in whom also ye were circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh in the circumcision of the Christ,
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Would a native Greek speaker write
“son/s of _noun_”
to speak of
“_adjective_ man/men”?
“sons of” from Young’s Literal
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“sons of the”
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Matthew 8:12 but the sons of the reign shall be cast forth to the outer darkness — there shall be the weeping and the gnashing of the teeth.’
Matthew 9:15 And Jesus said to them, ‘Can the sons of the bride-chamber mourn, so long as the bridegroom is with them? but days shall come when the bridegroom may be taken from them, and then they shall fast.
Matthew 13:38 and the field is the world, and the good seed, these are the sons of the reign, and the darnel are the sons of the evil one,
Matthew 23:15 ‘Wo to you, Scribes and Pharisees, hypocrites! because ye go round the sea and the dry land to make one proselyte, and whenever it may happen — ye make him a son of gehenna twofold more than yourselves.
Mark 2:19 And Jesus said to them, ‘Are the sons of the bride-chamber able, while the bridegroom is with them, to fast? so long time as they have the bridegroom with them they are not able to fast;
Mark 3:17 and James of Zebedee, and John the brother of James, and he put on them names — Boanerges, that is, `Sons of thunder;’
Luke 5:34 And he said unto them, ‘Are ye able to make the sons of the bride-chamber — in the bridegroom being with them — to fast?
Luke 10:6 and if indeed there may be there the son of peace, rest on it shall your peace; and if not so, upon you it shall turn back.
Luke 16:8 ‘And the lord commended the unrighteous steward that he did prudently, because the sons of this age are more prudent than the sons of the light, in respect to their generation.
Luke 20:34 And Jesus answering said to them, `The sons of this age do marry and are given in marriage,
Luke 20:36 for neither are they able to die any more — for they are like messengers — and they are sons of God, being sons of the rising again.
John 12:36 while ye have the light, believe in the light, that sons of light ye may become.’ These things spake Jesus, and having gone away, he was hid from them,
John 17:12 when I was with them in the world, I was keeping them in Thy name; those whom Thou hast given to me I did guard, and none of them was destroyed, except the son of the destruction, that the Writing may be fulfilled.
Acts 4:36 And Joses, who was surnamed by the apostles Barnabas — which is, having been interpreted, Son of Comfort — a Levite, of Cyprus by birth,
Acts 13:10 said, ‘O full of all guile, and all profligacy, son of a devil, enemy of all righteousness, wilt thou not cease perverting the right ways of the Lord?
Ephesians 2:2 in which once ye did walk according to the age of this world, according to the ruler of the authority of the air, of the spirit that is now working in the sons of disobedience,
Ephesians 5:6 Let no one deceive you with vain words, for because of these things cometh the anger of God upon the sons of the disobedience,
Colossians 1:13 who did rescue us out of the authority of the darkness, and did translate [us] into the reign of the Son of His love,
Colossians 3:6 because of which things cometh the anger of God upon the sons of the disobedience,
1 Thessalonians 5:5 all ye are sons of light, and sons of day; we are not of night, nor of darkness,
2 Thessalonians 2:3 let not any one deceive you in any manner, because — if the falling away may not come first, and the man of sin be revealed — the son of the destruction,
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Would a native Greek speaker write “sons of Israel” to refer to Israelites?
“sons of Israel” from Young’s Literal
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Matthew 27:9 Then was fulfilled that spoken through Jeremiah the prophet, saying, ‘And I took the thirty silverlings, the price of him who hath been priced, whom they of the sons of Israel did price,
Luke 1:16 and many of the sons of Israel he shall turn to the Lord their God,
Acts 5:21 and having heard, they did enter at the dawn into the temple, and were teaching. And the chief priest having come, and those with him, they called together the sanhedrim and all the senate of the sons of Israel, and they sent to the prison to have them brought,
Acts 7:23 ‘And when forty years were fulfilled to him, it came upon his heart to look after his brethren, the sons of Israel;
Acts 7:37 this is the Moses who did say to the sons of Israel: A prophet to you shall the Lord your God raise up out of your brethren, like to me, him shall ye hear.
Acts 10:36 the word that he sent to the sons of Israel, proclaiming good news — peace through Jesus Christ (this one is Lord of all,)
Romans 9:27 And Isaiah doth cry concerning Israel, ‘If the number of the sons of Israel may be as the sand of the sea, the remnant shall be saved;
2 Corinthians 3:7 and if the ministration of the death, in letters, engraved in stones, came in glory, so that the sons of Israel were not able to look stedfastly to the face of Moses, because of the glory of his face — which was being made useless,
2 Corinthians 3:13 and [are] not as Moses, who was putting a vail upon his own face, for the sons of Israel not stedfastly to look to the end of that which is being made useless,
Hebrews 11:22 by faith, Joseph dying, concerning the outgoing of the sons of Israel did make mention, and concerning his bones did give command.
Revelation 2:14 ‘But I have against thee a few things: That thou hast there those holding the teaching of Balaam, who did teach Balak to cast a stumbling-block before the sons of Israel, to eat idol-sacrifices, and to commit whoredom;
Revelation 7:4 And I heard the number of those sealed, (144 thousands were sealed out of all the tribes of the sons of Israel):
Revelation 21:12 having also a wall great and high, having twelve gates, and at the gates twelve messengers, and names written thereon, which are [those] of the twelve tribes of the sons of Israel,
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The use of idou.
The particle idou “behold,” found in the New Testament especially in Matthew and Luke, is often used in imitation of the corresponding Hebrew expression (hinne).
It is quite genuine Greek (compare English “look here!”),^3
but used frequently it is a natural product of Semitic speech.
New Testament examples include Matthew 1:20, 2:9, 3:16, Luke 1:20, 1:31, 1:36, 2:25, Acts 12:7, James 5:9.
In GNB, NIV, and NEB the term is usually left untranslated.
…
3. Black’s statement that the usage of ιδου in the NT is “quite genuine Greek” needs qualification.
It is of course a Greek word, meaning “look,” but its usage in the New Testament is distinctly Hebraistic, and not colloquial Greek at all.
In many places it does not correspond in meaning with “look here,” or any normal usage of ιδου found in secular Greek literature or non-literary papyri; but its range of use does correspond exactly with that of the Hebrew interjections הֵן (hen) and הִנֵּה (hinneh), which were translated as ιδου in the Septuagint.
This is admitted even by James Hope Moulton, who tended to deny the existence of Hebraisms:
“We very rarely use the interjection ‘Behold’ in ordinary speech, and normal late Greek speech did not use it much more than we do.
In those parts of the New Testament which come from Aramaic sources, or are written by men (like St. James) who continued to use Aramaic as their ordinary language, we find this ‘behold’ extremely often.” (The Science of Language and the Study of the New Testament [Manchester, University Press, 1906], p. 16.)
What percent of the “behold”s below are something a native Greek speaker would write?
“behold” from King James
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Matthew 1:20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Matthew 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
Matthew 2:1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
Matthew 2:13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
Matthew 2:19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
Matthew 4:11 Then the devil leaveth him, and, behold, angels came and ministered unto him.
Matthew 7:4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
Matthew 8:2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
Matthew 8:24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
Matthew 8:29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
Matthew 8:32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
Matthew 8:34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
Matthew 9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
Matthew 9:3 And, behold, certain of the scribes said within themselves, This man blasphemeth.
Matthew 9:10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
Matthew 9:18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
Matthew 9:20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
Matthew 9:32 As they went out, behold, they brought to him a dumb man possessed with a devil.
Matthew 10:16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.
Matthew 11:8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses.
Matthew 11:10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
Matthew 11:19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
Matthew 12:2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
Matthew 12:10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.
Matthew 12:41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
Matthew 12:42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
Matthew 12:46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.
Matthew 12:47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
Matthew 13:3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
Matthew 15:22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.
Matthew 17:3 And, behold, there appeared unto them Moses and Elias talking with him.
Matthew 17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
Matthew 19:16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
Matthew 19:27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?
Matthew 20:18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,
Matthew 20:30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou son of David.
Matthew 21:5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
Matthew 22:4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.
Matthew 23:34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
Matthew 23:38 Behold, your house is left unto you desolate.
Matthew 24:25 Behold, I have told you before.
Matthew 24:26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.
Matthew 25:6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
Matthew 25:20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
Matthew 25:22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
Matthew 26:45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.
Matthew 26:46 Rise, let us be going: behold, he is at hand that doth betray me.
Matthew 26:51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.
Matthew 26:65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.
Matthew 27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
Matthew 28:2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
Matthew 28:7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
Matthew 28:9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.
Matthew 28:11 Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.
Luke 1:20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Luke 1:31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.
Luke 1:36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
Luke 1:38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
Luke 1:48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
Luke 2:10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
Luke 2:25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
Luke 2:34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
Luke 2:48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.
Luke 5:12 And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.
Luke 5:18 And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.
Luke 6:23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.
Luke 7:12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.
Luke 7:25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings’ courts.
Luke 7:27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
Luke 7:34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!
Luke 7:37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,
Luke 8:41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house:
Luke 9:30 And, behold, there talked with him two men, which were Moses and Elias:
Luke 9:38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.
Luke 10:3 Go your ways: behold, I send you forth as lambs among wolves.
Luke 10:19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
Luke 10:25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
Luke 11:31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
Luke 11:32 The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
Luke 11:41 But rather give alms of such things as ye have; and, behold, all things are clean unto you.
Luke 13:7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
Luke 13:11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
Luke 13:30 And, behold, there are last which shall be first, and there are first which shall be last.
Luke 13:32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
Luke 13:35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
Luke 14:2 And, behold, there was a certain man before him which had the dropsy.
Luke 17:21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
Luke 18:31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.
Luke 19:2 And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.
Luke 19:8 And Zacchaeus stood, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.
Luke 19:20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:
Luke 22:10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.
Luke 22:21 But, behold, the hand of him that betrayeth me is with me on the table.
Luke 22:31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
Luke 22:38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
Luke 22:47 And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.
Luke 23:14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:
Luke 23:29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
Luke 23:50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
Luke 24:4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
Luke 24:13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.
Luke 24:49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
Acts 1:10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;
Acts 2:7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?
Acts 5:9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.
Acts 5:25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.
Acts 5:28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.
Acts 7:56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
Acts 8:27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
Acts 9:10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.
Acts 9:11 And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,
Acts 10:17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate,
Acts 10:19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
Acts 10:21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
Acts 10:30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
Acts 11:11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
Acts 12:7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.
Acts 13:11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
Acts 13:25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
Acts 13:41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
Acts 16:1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
Acts 20:22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
Acts 20:25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
Romans 2:17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
Romans 9:33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
1 Corinthians 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
2 Corinthians 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
2 Corinthians 6:2 (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)
2 Corinthians 6:9 As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;
2 Corinthians 12:14 Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours but you: for the children ought not to lay up for the parents, but the parents for the children.
Galatians 1:20 Now the things which I write unto you, behold, before God, I lie not.
Galatians 5:2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
Hebrews 8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
James 3:3 Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
James 3:5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
James 5:4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
James 5:7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.
James 5:9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.
James 5:11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.
1 Peter 2:6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
1 John 3:1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
Jude 1:14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,
Revelation 1:7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
Revelation 1:18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
Revelation 2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
Revelation 2:22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
Revelation 3:8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Revelation 3:9 Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
Revelation 3:11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
Revelation 3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
Revelation 4:1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.
Revelation 4:2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.
Revelation 5:5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
Revelation 6:2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.
Revelation 6:8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
Revelation 9:12 One woe is past; and, behold, there come two woes more hereafter.
Revelation 11:14 The second woe is past; and, behold, the third woe cometh quickly.
Revelation 12:3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
Revelation 14:14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
Revelation 15:5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:
Revelation 16:15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.
Revelation 19:11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.
Revelation 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
Revelation 21:5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
Revelation 22:7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Revelation 22:12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Do you think that when these passages were originally composed, they had a pronoun right before its associated noun?:
(looking at a 1975 Zondervan interlinear of the Greek)
Mt 3:4 Now himself– John– had
Mt 17:8 except himself– Jesus– only.
Mark 2:21 fullness from itself– the new
Mark 6:17 For himself– Herod– sending seized John
Mark 6:22 the daughter [of] herself– of Herodias– dancing
Mark 12:36 himself– David– said
Mark 12:37 himself– David– says
Mt 3:4 he Now Yukhanan (looking at Younan’s interlinear of the Aramaic)
Mt 17:8 l-a [not] kh-z-u [did they see] a-l-a [except/only] a-n [if] l’Y-sh-u-ai [to Yeshua] alone (looking at Younan + Magiera + Glaser) Mark 2:21 d’l-a [lest/ that-not] n-s-b-a [take away] m-l-y-u-th-h [its patch] that new from the old
Mark 6:17 he For Herodus sent
Mark 6:22 a’ai-l-th [and entered] b-r-th-h [her daughter] d’H-r-u-d-i-a [of Herodia]
Mark 12:36 he For Dawid spoke
Mark 12:37 he Since Dawid calls (is there a Greek mistranslation here?: “himself– David– says him Lord”)
_A Grammar of New Testament Greek by James Hope Moulton, Vol. III Syntax_ by Nigel Turner (1963), 417pp., on 41
The proleptic pronoun followed by resumptive noun is an Aramaic peculiarity^1 [1: C.F. Burney, _The Aramaic Origin of the Fourth Gospel_, Oxford 1922, 85ff. Moulton-Howard 43]
[amazon .com/Aramaic-Origin-Fourth-Classic-Reprint/dp/1331633184/] :
Mt 3^4… Mk 2^21… 6^17… 22 AC…
Jn 9^13…
Probably also:
Mk 6^17.18.22 …
12^36. 37. ….
It appears particularly in Codex Bezae^2:
[2: M. Black, _An Aramaic Approach to the Gospels and Acts_^2, Oxford 1953, 70-74]
[amazon .com/dp/1725272024?]
Matthew 12^45 D…
Mk 5^15f D …
6^18 D …
Ac 3^2 D (but mistake for …?).
This hypothesis of Aramaic influence could explain the apparent use of αὐτος = οὐτος in a demonstrative sense: see p. 194.
For later elaboration: in Bezae:
Mt 12:45
Mark 5:15, Mark 6:18
John 9:13
Acts 3:2
transcript of Codex Bezae
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Gregory S. Paulson, _Scribal Habits and Singular Readings in Codex Sinaiticus, Vaticanus, Ephraemi, Bezae, and Washingtonianus in the Gospel of Matthew_ (2018), 345pp., on 38, 39-40
The Singular Readings of Scribe D in Sinaiticus in Matthew….
There are only two singular transpositions in the text transcribed by scribe D (16:13;^155 17:8),^156….
156 The Aramaic proleptic pronoun construction is altered here (Zerwick, _Grammatical Analysis_, 55).
The Aramaic proleptic pronoun construction is also found in Matt 3:4; Mark 2:21; 6:17, (18), 22; (12:36, 37); John 9:13. Cf. Nigel G. Turner, _Syntax_, vol. 3 of A Grammar of New Testament Greek, by James Hope Moulton (Edinburgh: T&T Clark, 1963), 41.
The pronoun is no longer rendered proleptic (as in B* Θ 700) but as an antecedent pronoun, which is a common grammatical construction in the NT.
Zerwick states: “The proleptic use of pronouns, i.e. their use to ‘introduce’ a noun which follows… is a pure Aramaism, and has been almost entirely eliminated from the usual text” (_Biblical Greek_, §204; cf. §205). Cf. McNeile, _Matthew_, 251.
A closer look at Bezae’s
Mt 12:45
Mark 5:15, Mark 6:18
John 9:13
Acts 3:2
For the Aramaic Mt 12:45, there are 2 superfluous pronouns, specifically the “it”s of “dwell in it” and “be to it.” The latter involves a pronoun and then its corresponding noun:
“will be to it– to this evil generation.”
Maybe there’s a pronoun-then-noun construction in the Bezae Greek Mt 12:45, but it’s not obvious to me. Maybe the Bezae Greek reads, “and it becomes the end of it– of that man.”
Mt 12:45 (based on Younan)
Then it will go (and) lead seven other rukha [spirits] with it who are worse than it,
and they will enter and dwell in it, and the end of the man– it will be worse than his beginning.
Like this will be to it– to this evil generation.”
Mt 12:45 Codex Bezae, pg 64
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πορευεται και παραλαμβανει μεθ εαυτου
επτα ετερα πνευματα · πονηροτερα αυτου
και εισελθοντα κατοικει εκει
και γεινεται τα αισχατα αυτου
του ανθρωπου εκεινου · χειρον των πρωτων
ουτως εστε και τη γενεα ταυτη τη πονηρα
Using google translate on “και γεινεται τα αισχατα αυτου
του ανθρωπου εκεινου · χειρον των πρωτων”:
and it becomes the end of it–
of that man….
Mt 12:45 Westcott and Hort / NA28 variants
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καὶ γίνεται τὰ ἔσχατα
τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων.
Matthew 12:45
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kai/ καὶ/ and
ginetai/ γίνεται/ becomes
ta/ τὰ/ the
eschata/ ἔσχατα/ last [in place of that word, Bezae has the similar “αισχατα”]
[Bezae has here in addition: αυτου, which I assume means “he” or “it”]
tou/ τοῦ/ of the
anthrōpou/ ἀνθρώπου/ man
ekeinou/ ἐκείνου/ that
cheirona/ χείρονα/ worse [Bezae has here instead: χειρον]
tōn/ τῶν/ than the
prōtōn/ πρώτων/ first.
houtōs/ οὕτως/ So
estai/ ἔσται/ it will be
kai/ καὶ/ also
tē/ τῇ/ unto
genea/ γενεᾷ/ generation
tautē/ ταύτῃ/ this
tē/ τῇ/ the
ponēra/ πονηρᾷ/ evil
======================================
The Bezae Mk 5:15 has a pronoun-noun construction that seems to parallel what’s in the original Aramaic:
“see him– a demoniac.”
Mk 5:15 (based on Younan)
And they came to Yeshua, and saw him– the one d’sh-a-d-u-h-i [that (was) possessed of shada/ demons]– dressed and sober and was sitting, that in whom Legion had been, and they were afraid.
Mark 5:15, Latin portion of Codex Bezae, pg 580
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et ueniunt ad ihm · et uident illum
qui a daemonio uexauabatur · sedentem
uestitum et sane mentis
Using google tranlate:
et ueniunt ad ihm
et uident illum
qui a daemonio uexauabatur · sedentem
uestitum et sane mentis
And they come to hm
and they see him–
a demoniac– sitting uexauabatur ·
clothes and sane mentis [I bet “sane mentis” means ‘mentally sane’]
Mark 5:15, Greek portion of Codex Bezae, pg 579
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και ερχονται προς τον ιην · και θεωρουσιν αυτο(ν)
τον δαιμονιζομενον · καθημενον
ειματισμενον · και σωφρονουντα
Mark 5:15
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…. kai/ καὶ/ and
theōrousin/ θεωροῦσιν/ see
[Bezae has here as well: αυτο(ν)/ him]
ton/ τὸν/ the
daimonizomenon/ δαιμονιζόμενον/ possessed by demons
kathēmenon/ καθήμενον/ sitting
himatismenon/ ἱματισμένον/ clothed
kai/ καὶ/ and
sōphronounta/ σωφρονοῦντα/ sound minded ….
=============================.
The Bezae Mk 6:18 has a pronoun-noun construction:
“to have αυτην/her– the wife of the brother of you.”
The Aramaic Mk 6:19 has a pronoun-noun construction:
“she– Herodia– was a threat.”
Mk 6:18-19 (based on Younan)
18. For Yukhanan would say to Herodus that, “It is not lawful to you to take the wife of your brother.”
19. And she– Herodia– was a threat to him….
Mark 6:18, Codex Bezae, pg 587
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ελεγεν γαρ ϊωαννης τω ηρωδη
ουκ εξεστιν σε εχειν αυ
την γυναικα του αδελφου σου
Mark 6:18
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…. echein/ ἔχειν/ to have
[Bezae has here as well: αυτην/ her]
tēn/ τὴν/ the
gynaika/ γυναῖκα/ wife
tou/ τοῦ/ of the
adelphou/ ἀδελφοῦ/ brother
sou/ σου/ of you.
Matthew 1:19
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…. ἐβουλήθη/ eboulēthē/ purposed
λάθρᾳ/ lathra/ secretly
ἀπολῦσαι/ apolysai / to send away
αὐτήν/ autēn/ her.
search for “αυτην” on biblehub
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848. hautou
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hautou: her own, his own, their own, themselves, they.
Original Word: αὑτοῦ
Transliteration: hautou
Phonetic Spelling: (how-too’)
Definition: her own, his own, their own, themselves, they
846. autos
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autos: (1) self (emphatic) (2) he, she, it (used for the third pers. pron.) (3) the same
Original Word: αὐτός, αὐτή, αὐτό
Part of Speech: Personal Pronoun
Transliteration: autos
Phonetic Spelling: (ow-tos’)
Definition: (1) self (emphatic) (2) he, she, it (used for the third person pronoun) (3) the same
Usage: he, she, it, they, them, same.
==========================
I don’t detect a pronoun-noun construction in the Bezae Jn 9:13, nor in the typical Greek for Jn 9:13,
nor in the Aramaic Jn 9:13.
Both Bezae and the Aramaic start the sentence with “and.”
John 9:13 (Weymouth NT)
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They brought him to the Pharisees–the man who had been blind.
John 9:13 (Disciples’ Literal NT)
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They bring him to the Pharisees– the formerly blind _one_.
Jn 9:13 (based on Younan)
And they brought him– he who was blind from the beginning– to the Pharisees.
John 9:13, Codex Bezae
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et adducunt aeum ad pharisaeos
qui ante erat caecus
[google translate:
And they brought to the Pharisees aeum
he had been blind
Also:
And they brought to the Pharisees aeum
and before he was blind]
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και αγουσιν αυτον προς τους φαρισαιους
τον ποτε τυφλον
John Chapter 9 – Interliner Textus Receptus vs. Alexandrian Text
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13 αγουσιν αυτον προς τους φαρισαιους τον ποτε τυφλον
13 αγουσιν αυτον προς τους φαρισαιους τον ποτε τυφλον
John 9:13
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Agousin/ Ἄγουσιν/ They bring
auton/ αὐτὸν/ him
pros/ πρὸς/ to
tous/ τοὺς/ the
Pharisaious/ Φαρισαίους/ Pharisees
ton/ τόν/ who
pote/ ποτε/ once [was]
typhlon/ τυφλόν/ blind
=====================================
I don’t detect a pronoun-noun construction in the Aramaic Acts 3:2, nor in the Bezae Acts 3:2.
Acts 3:2 (based on Younan)
And behold, a certain man who (was) lame from the womb (of) his mother these (men) were carrying who were accustomed to bringing and placing him at the gate of the temple, which was called Beautiful, that he might request zedqata [alms] from those who were entering the temple.
Acts 3:2, Codex Bezae, pg 695
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και ιδου τις ανηρ χωλος εκ κοιλιας μητρος αυτου
εβασταζετο ον ετιθουν καθ ημεραν
προς την θυραν του ϊερου
την λεγομενην ωραιαν
του αιτειν ελεημοσυνην παρ αυτων
εισπορευομενων αυτων εις το ϊερον
Acts 3:2
kai/ καί/ And
tis/ τις/ a certain
anēr/ ἀνὴρ/ man
chōlos/ χωλὸς/ lame
ek/ ἐκ/ from
koilias/ κοιλίας/ womb
mētros/ μητρὸς/ of mother
autou/ αὐτοῦ/ of him
hyparchōn/ ὑπάρχων/ being
ebastazeto/ ἐβαστάζετο/ was being carried
hon/ ὃν/ whom
etithoun/ ἐτίθουν/ they placed
kath’/ καθ’/ every
hēmeran/ ἡμέραν/ day
pros/ πρὸς/ at
tēn/ τὴν/ the
thyran/ θύραν/ gate
tou/ τοῦ/ of the
hierou/ ἱεροῦ/ temple
tēn/ τὴν/ the
legomenēn/ λεγομένην/ called
Hōraian/ Ὡραίαν/ Beautiful
tou/ τοῦ/ the
aitein/ αἰτεῖν/ to ask for
eleēmosynēn/ ἐλεημοσύνην/ alms
para/ παρὰ/ from
tōn/ τῶν/ those who [instead of “παρὰ τῶν,” Bezae has the similar-looking “παρ αυτων”]
eisporeuomenōn/ εἰσπορευομένων/ were going
eis/ εἰς/ into
to/ τὸ/ the
hieron/ ἱερόν/ temple
===========================
Do you think any of Acts 15:34 belongs in Acts?
A long form of it appears in Codex Bezae.
Acts 15:34, Codex Bezae, pg 791
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εδοξε δε τω σειλεα επιμειναι αυτους
μονος δε ϊουδας επορευθη
It’s entirely absent from several versions.
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Douay-Rheims Bible
But it seemed good unto Silas to remain there;
and Judas alone departed to Jerusalem.
Aramaic Bible in Plain English
However, it was Shila’s will to remain there.
C.F. Burney (1868-1925), _The Aramaic Origin of the Fourth Gospel_ (1922), 176pp., on 6-7, 63-65, with colons for superscripted Bible citations
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So with other stylistic peculiarities of the Gospel, such as the frequent use of _Casus pendens_.
This, Prof. Moulton tells us, ‘is one of the easiest of anacolutha, as much at home in English as in Greek’ (_NTG_.^3 i, p. 69).
We recognize the truth of this statement as regards colloquial English, especially among the semi-educated.
We might be talking to a groom, and it would be natural for him to say,
‘The gentleman who used to ride that horse– he lost his arm in the war.’
Probably at times we use the same kind of anacoluthon ourselves in ordinary conversation ;
but we do _not_ use it in writing a book or article which we hope may be worthy to rank as literature.
Nor, if we take the whole New Testament as a fair specimen of literature written in the Κοινή, do we find as a rule more than very occasional instances of the usage.
In the Fourth Gospel, however, it _is_ remarkably frequent ;
and it is reasonable to seek some better reason than the supposition that the writer of the finest piece of literature in the New Testament was more than ordinarily infected with colloquialism.
Now there is a literature in which both the usages which we have been noticing– parataxis and _Casus pendens_– are not the marks of lack of education but common phenomena of the best writing style, namely, the literature of Semitic-speaking peoples.
If, then, these two characteristics of the style of the Fourth Gospel, only selected by way of example, fit in with numerous other characteristics which point to translation from a Semitic language, their evidence as part of our proof that the Gospel is such a translation is not in the slightest degree invalidated by the fact that parallels can be adduced from the non-literary and ephemeral type of document which we find represented in the papyri.
As a matter of fact, we have little cause to quarrel with Prof. Moulton at any rate in the course which is followed in our discussion of the language of the Fourth Gospel, for he lays down a canon which covers a great part of the characteristics which are brought forward.
‘If we are seeking’, he says, ‘for evidences of Semitic birth in a writer whose Greek betrays deficient knowledge of the resources of the language, we must not look only for uses which strain or actually contravene the Greek idiom.
We shall find a subtler test in the over-use of locutions which can be defended as good Κοινή Greek, but have their motive clearly in their coincidences with locutions of the writer’s native tongue.
This test of course applies only to Greek which is virtually or actually translated– to the Hebraism of the LXX and the Aramaism of New Testament books which are either translated from Aramaic sources or written by men who thought in Aramaic and moved with little freedom in Greek.’^* [*: _Cambridge Biblical Essays_, p. 474]
It is precisely this over-use of locutions coincident with locutions of Aramaic which will repeatedly be found to characterize the Greek of the Fourth Gospel.
…
Casus pendens.
It is characteristic of Hebrew and Aramaic to simplify the construction of a sentence, and at the same time to gain emphasis, by reinforcing the subject by a Personal Pronoun.
Such reinforcement is specially favoured if the subject happens to be further defined by a relative clause, since otherwise the sentence would– to the Semitic ear– appear involved and overweighted.
The same principle is also adopted with the object, when this, for the sake of emphasis, is brought to the beginning of the sentence ;
and other oblique cases may be similarly treated.
Examples in Hebrew are–
Gen. 3:12, ‘The woman whom Thou gavest to be with me, she gave me (…) of the tree and I did eat’;
Gen. 15:4, ‘But one that shall come out of thine own bowels, he shall be thine heir’ (…);
Gen. 24:7, ‘Yahweh, the God of heaven, who took me from my father’s house, &c., He shall send (…) His angel before thee’;
Deut. 13:1, ‘All the word that I command you, it shall ye observe to do’ (…);
Ezek. 18:24, ‘In his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die’ (…).
See further, Driver, _Tenses_, § 123 γ _Obs_.
Similarly in Aramaic–
Dan. 2:37, 38, ‘Thou, O king, the king of kings, to whom the God of heaven gave, &c., thou art that head of gold’ (…);
Dan. 3:22, ‘Those men that took up Shadrach, Meshach, and Abed-nego, the flame of the fire slew them’ (…);
Dan. 4:17-19, ‘The tree that thou sawest, &c., it is thou, O king’ (…);
Ezr. 5:14, ‘And moreover, the vessels of the house of God, &c., them did Cyrus the king take out (…) of the temple of Babylon’;
Ezr. 7:24, ‘All priests and Levites, &c., it shall not be lawful to impose tribute, &c., upon them’ (…);
Ezr. 7:26, ‘Every one that will not perform the law of thy God and the law of the king, let judgement diligently be executed upon him’ (…).
This reinforcement of a _Casus pendens_ by the Pronoun is a marked characteristic of the Fourth Gospel.
We may note the following illustrations :
1:12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι.
1:18 μονογενὴς Θεὸς ὁ ὧν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
1:33 ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν.
3:26 ὃς ἦν μετὰ cod… ἴδε οὗτος βαπτίζει.
3:32 ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ.
5:11 Ὁ ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν.
5:19 ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ.
5:36 τὰ γὰρ ἔργα ἃ δέδωκέν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὃ πατήρ με ἀπέσταλκεν (we should surely omit the comma after ποιῶ, and make αὐτὰ τὰ ἔργα the subject of μαρτυρεῖ, reinforcing τὰ yap ἔργα after ἃ δέδωκέν μοι κτλ.)
5:37 καὶ ὁ πέμψας pe πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ.
5:38 ὃν ἀπέστειλεν ἐκεῖνος τούτῳ ὑμεῖς οὐ πιστεύετε.
6:39 ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ.
6:46 ὁ ὧν παρὰ τοῦ Θεοῦ, οὗτος ἑώρακεν τὸν πατέρα.
7:18 ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν οὗτος ἀληθής ἐστιν.
8:26 κἀγὼ ἃ ἤκουσα παρ᾽ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον.
10:1 ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας… ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής.
10:25 τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ.
12:48 ὁ λόγος ὃν ἐλάλησα ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
12:49 ὁ πέμψας με πατὴρ αὐτός μοι ἐντολὴν δέδωκεν.
14:12 ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει.
14:13 καὶ ὅτι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου τοῦτο ποιήσω.
14:21 ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτὰς ἐκεῖνός ἐστιν ὁ ἀγαπῶν με.
14:26 ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα.
15:2 πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτό.
15:5 ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν.
17:2 ἵνα πᾶν ὃ δέδωκας αὐτῷ δώσει αὐτοῖς ζωὴν αἰώνιον.
17:24 ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν per ἐμοῦ.
18:11 τὸ ποτήριον ὃ δέδωκέν por ὁ πατὴρ οὐ μὴ πίω αὐτό ;
Against these 27 instances in Jn. we can only set
11 in Mt. (4:16, 13:20,22,23,38, 15:11, 19:28, 21:42, 24:13, 25:29, 26:23),
4 in Mk. (6:16, 7:20, 12:10, 13:11), and
6 in Lk. (8:14,15, 12:48, 20:17, 21:6, 23:50-52);
and of these Mt. 4:16 and Mt. 21:42 = Mk. 12:10 = Lk. 20:17 are O.T. quotations.
Of course it cannot be claimed that the use of _Casus pendens_ is specifically a Semitism, since– to go no farther– it is a familiar colloquialism in English.
Prof. Moulton remarks that ‘it is one of the easiest of anacolutha, as much at home in English as in Greek’ (_NTG_.^3 i, p. 69).
The fact which concerns us is the remarkable frequency of its occurrence in Jn. as compared with the Synoptists.
If Lk., for example, is a fair specimen of Κοινή Greek, why should we find that a construction which occurs there but 6 times is employed in Jn. with six times the frequency?
An adequate answer is forthcoming in the assumption that a common Aramaic construction has been exactly reproduced in translation.
Do you disagree with any of this?:
H. Louis Ginsberg, _Studies in Daniel_ (1948), 92pp., on 41
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Page n56
That the Hebrew portions of Daniel (i.e. chs. 1-2:4a; 8-12) are, with the exception of the obvious interpolation 9:4-20,^1 translated from Aramaic originals is a hypothesis of long standing, but was only demonstrated by Zimmermann 1938 and 1939.^2
As Baumgartner observes,^3 not all of Zimmermann’s arguments are cogent, and I shall have occasion to criticize some of them in the course of this Section, but some are so telling that they suffice to establish his thesis.
based on google translate to Burney, with *s around what seems to me to have excess pronoun-type material:
1:12 But as many as received him, *to them* gave he power to become the children of God.
1:18 The only begotten of God, *whom* he hath declared in the bosom of the Father.
1:33 He that sent me to baptize with water, *the same* said unto me.
3:26 He that was with the fish, behold, *this same* baptizeth.
3:32 That which he hath seen and heard, *he* beareth record.
5:11 He that made me whole, *the same* hath told me.
5:19 For whatsoever things this man doeth, *these also* doeth the Son likewise.
5:36 For the works which the Father hath given me to finish, *the same works* that I do, bear witness *of me*, that the Father hath sent me (we should surely omit the comma after ‘I do,’ and make ‘these works’ the subject of ‘bear witness,’ reinforcing ‘the works’ after ‘which he gave me’ etc.)
5:37 And he which the Father hath sent, *he* beareth witness of me.
5:38 Whom he hath sent, *him* believe ye not.
6:39 That of all that he hath given me I should lose nothing *of him*.
6:46 He that is of God, *he* hath seen the Father.
7:18 But he that seeketh the glory of him that sent him, *the same* is true.
8:26 And I speak unto the world that which I have heard of him.
10:1 He that entereth not by the door… *the same* is a thief and a robber.
10:25 The works that I do in my Father’s name, *these* bear witness of me.
12:48 The word that I have spoken, *the same* shall judge him in the last day.
12:49 The Father which sent me, *he* hath given me a commandment.
14:12 He that believeth on me, the works that I do shall *he* do also.
14:13 And if you ask anything in my name, I will do *it*.
14:21 He who has my commandments and keeps them *is the one who* loves me.
14:26 But the Advocate, the Holy Spirit, *whom* the Father will send in my name, *he* will teach you all things.
15:2 Every branch in me that does not bear fruit, you take away, and every one that does bear fruit, you prune.
15:5 He who abides in me, and I in him, *the same* brings forth much fruit.
17:2 That as many as you have given him, he may give eternal life.
17:24 I will that where I am they also may be with me.
18:11 The cup which the Father has given me, shall I not drink *it*?
What’s the best way to translate the Aramaic John 1:8?
C.F. Burney (1868-1925), _The Aramaic Origin of the Fourth Gospel_ (1922), 176pp., on 75
amazon .com/Aramaic-Origin-Fourth-Classic-Reprint/dp/1331633184/
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Now, however, we have to notice a usage of ἵνα in Jn. which can hardly be explained except by the hypothesis of actual _mistranslation_ of an original Aramaic document.
There are several passages in which ἵνα seems clearly to represent a mistranslation of דָּ [i.e. dalet] employed in a relative sense.
Translate them into Aramaic in the only possible way, representing ἵνα by דָּ, and an Aramaic scholar would, without question, give to that דָּ the sense ‘who’ or ‘which’.
1^8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ’ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.
This passage has already been discussed in our notes on the Prologue (p. 32).
The accepted interpretation of ἵνα with a telic force involves the assumption of an ellipse–
‘but (he came) that he might bear witness, &c.’
If ἵνα is a mistranslation of דָּ relative no such ellipse is required, the passage meaning,
‘He was not the light, but _one who_ was to bear witness of the light’.
John 1:8 (modified Younan)
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Not
he
was
the light,
rather
d’n-s-h-d [he who might bear witness concerning]
the light.
John 1:8 (based on Greek interlinear)
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Not
was
He
the
Light,
but
2443 hina ἵνα that
3140 martyrēsē μαρτυρήσῃ he might witness
concerning
the
Light.
John 1:8 (Berean Literal)
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He was not the Light,
but _came_ that he might witness concerning the Light.
John 1:8 (Disciples’ Literal NT)
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That _one_ was not the Light,
but _came_ in order that he might testify concerning the Light—
What’s the best way of rendering the Aramaic John 8:45?
(“because I speak the truth”?
“I that speak the truth”?)
“I who speak the truth”?)
C.F. Burney (1868-1925), _The Aramaic Origin of the Fourth Gospel_ (1922), 176pp., on 77
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Similarly, in 8^45 ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω
is rendered by Pal. Syr. …, which would naturally bear the sense,
‘I _who_ speak the truth’.
This meaning, which offers a superior antithesis to ‘he is a liar’ of the preceding verse,
is offered by the Diatessaron الذي ‘who’,
and by two MSS. of … (vg.) ‘qui’.
John 8 (Berean Literal)
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43 Why do you not understand My speech?
Because you are not able to hear My word.
44 You are of _your_ father the devil,
and you desire to do the desires of your father.
He was a murderer from _the_ beginning,
and has not stood in the truth,
because there is no truth in him.
Whenever he might speak falsehood,
he speaks from the own;
for he is a liar,
and the father of it.
45 Now because [3754 hoti ὅτι because] I speak the truth,
you do not believe Me!
Diatessaron
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SECTION XXXV.
…for he is a liar,
and the father of untruth.
And I who speak the truth,
ye believe me not.
(Aramaic Bible in Plain English)
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“But you are not believing in me,
I who am speaking the truth.”
(based on Younan’s John 8:34)
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But I d’sh-r-r-a [who truly] speak–
me you do not believe!
What’s the best way to translate the Aramaic John 8:24?
(“believe that I am _He_”?
“believe who I AM”?)
John 8 (Berean Literal)
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24 Therefore I said to you that
you will die in your sins;
for unless you believe that I am _He_,
you will die in your sins.”
25 Therefore they were saying to Him,
“Who are You?” …
Joh 8:24 (APNT)
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24 I told you that you will die in your sins,
for unless you believe that I am [he],
you will die in your sins.”
25 The Judeans said,
“Who are you?” …
John 8 (modified Younan 8:13)
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24. I told you that you will die in your sins,
for unless you believe d’ana ana [who I AM],
you will die in your sins.”
25. The Yehudeans said,
“Who are you?” …
What’s the best way to translate the Aramaic John 12:23?
(“that the Son of Man may be glorified”?
“for the Son of Man to be glorified”?)
John 12:23
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(Literal Standard)
And Jesus responded to them, saying, “The hour has come
that [2443 hina ἵνα that] the Son of Man may be glorified;
(Berean Literal)
And Jesus answered them, saying, “The hour has come
that Son of Man should be glorified.
(Young’s Literal)
And Jesus responded to them, saying, ‘The hour hath come
that the Son of Man may be glorified;
(Smith’s Literal)
And Jesus answered them, saying, The hour has come,
that the Son of man should be honoured.
(Aramaic Bible in Plain English)
But Yeshua answered and said to them, “The hour has come
for The Son of Man to be glorified.”
Joh 12:23 (APNT)
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And Jesus answered and said to them, “The hour has come
for the Son of Man to be glorified [d’n-sh-th-b-kh for to be glorified].
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