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b-greek-digest V1 #523
b-greek-digest Saturday, 24 December 1994 Volume 01 : Number 523
In this issue:
Dissertation Listings
b-greek list info
Re: Thief
Greek Linguistics Papers
Re: Dissertation
Re: b-greek-digest V1 #519
Re: Paradise ( was Thief)
----------------------------------------------------------------------
From: Robert Kraft <kraft@ccat.sas.upenn.edu>
Date: Fri, 23 Dec 1994 10:08:53 -0500 (EST)
Subject: Dissertation Listings
The most complete listing of dissertations completed and dissertations
in progress for American institutions, to my knowledge, is that produced
by the Council for Graduate Studies in Religion (CGSR) which is normally
published in issues of Religious Studies Review (RSR). Member schools of
CGSR submit the information to the main office, but not all PhDs and
ThDs in America are issued by member schools (e.g. ThDs from Seminaries
without strong University affiliation), so RSR usually publishes a
separate list of non-CGSR dissertations (I'm not sure how that list is
compiled). For addresses, instructions, etc., check back issues of RSR.
Bob Kraft, UPenn
------------------------------
From: stcdc <stcdc@cais.cais.com>
Date: Fri, 23 Dec 1994 11:55:41 -0500 (EST)
Subject: b-greek list info
review b-greek
------------------------------
From: Pat Tiller <ptiller@husc.harvard.edu>
Date: Fri, 23 Dec 1994 12:14:16 -0500 (EST)
Subject: Re: Thief
On Wed, 21 Dec 1994, Daniel Hedrick wrote:
> What exactly is paradise according to:
>
> This word is only found three times in the scriptures;
> Luke 23:43, 2 Cor 12:4, and Rev 2:7.
>
> My goal is to understand where Jesus was going with the
> thief..
Several traditions about Enoch (listed below) seem to understand that
at the end of Enoch's 365 years, he was taken away to dwell in a "Garden
of Righteousness" which is the same as Eden or at least has within it the
tree of the knowledge of good and evil. This garden is in the north
somewhere near the ends of the earth and not far from the Mountain of God
which is in the extreme Northwest. See 1 Enoch 32; 65.2; 106.8; 60.8;
70.2-4; 77.3; Jubilees 4.23-26; 1QapGen ii 23 [Genesis Apocryphon].
I do not know, but it seems likely that this garden of righteousness,
"the garden where the elect and righteous dwell" (1 Enoch 60.8 [trans.,
R. H. Charles]), is another name for Paradise. If so, then did Luke know
of and agree with the Enochic map of the world? Or did he understand
only that Paradise was the abode, not only of Enoch and Elijah, but also
of all the "elect and righteous" dead?
Whether one puts Paradise at the ends of the earth or as a "layer" of
heaven probably depends on the extent to which one subscribes to an
Enochian map.
Pat Tiller
Harvard Divinity School
------------------------------
From: Dvdmoore@aol.com
Date: Fri, 23 Dec 1994 17:39:48 -0500
Subject: Greek Linguistics Papers
I received the following on the Linguist List; thought it might be of
interest to those signed up to b-greek.
Regards,
David Moore
- ------------------------------------------------------------------------------
- ------------------------
GREEK
Themes in Greek Linguistics
Papers from the First International Conference on Greek Linguistics, Reading,
September 1993
I. PHILIPPAKI-WARBURTON, K. NICOLAIDIS and M. SIFIANOU (eds.) (University of
Readingl (University of Athens)
This volume brings together 65 conference papers, whose aim is to provide a
comprehensive state-of-the-art in Greek Linguistics.
Papers concern all the standard topics: syntax, semantics and pragmatics
within
current models such as Principles & Parameters, HPSG, and Relevance Theory;
phonology and phonetics; discourse, style and spoken and written discourse
including miscommunication, metaphor and politeness issues; Ancient and
Modern
Greek dialects such as Macedonian, Cypriot, and Pontic, as well as issues
like
social and geographical varieties, diglossia and language acquisition and the
use of computers for the analysis, translation and teaching of Greek.
Also includes an index of authors, languages and main key words.
Current Issues in Linguistic Theory, 117
xviii 520 pp. + index Hb 1-55619-571-0 $79.00
------------------------------
From: Tyler Williams <twilliam@epas.utoronto.ca>
Date: Fri, 23 Dec 1994 19:19:34 -0500 (EST)
Subject: Re: Dissertation
Sorry about my "blooper" yesterday about finding dissertation information
online.
You can access the UMI Networked Dissertations Internet Gopher Service
through the University of Toronto gopher. This service has dissertations
completed in Philosophy, Theology, and Religion since 1980.
You can access the U of T gopher on the internet with the following command:
gopher gopher.utoronto.ca
The UMI Networked Dissertations Internet Gopher Service is found in the
following menu:
/Centre for Computing in the Humanities /Other academic resources
/Religious studies and theology
Hope this helps.
Tyler
- -----------------------------------------------------------------------------
Tyler F. Williams Wycliffe College
Internet: twilliam@epas.utoronto.ca Toronto School of Theology
Voice/Fax: (416) 963-9082 University of Toronto
- -----------------------------------------------------------------------------
------------------------------
From: MR ALAN R CRAIG <CSRT29A@prodigy.com>
Date: Fri, 23 Dec 1994 23:06:41 EST
Subject: Re: b-greek-digest V1 #519
- -- [ From: Alan R. Craig * EMC.Ver #2.10P ] --
Mr. Moore:
> Date: Thursday, 22-Dec-94 01:15 AM
> From: Dvdmoore@aol.com \ America On-Line: (Dvdmoore)
> To: Alan R. Craig \ PRODIGY: (CSRT29A)
>
> Subject: Re: b-greek-digest V1 #519
>
> >I find
> >it quite interesting that so often when one simply disagrees with
> >another, that is, as to the conclusions they might have arrived at
from
> >out of their own study of the Scriptures, the first question is,
`what
> >are his qualifications' and "background"? For some reason, when
> >someone takes that position, I get the impression that it must come
> >from out of a conviction that only *they* can and do properly
> >understand the Scriptures.
>
> > Mind you, I only posted it because I thought that, since
there has
> >been such a lengthy discussion on the reading and meaning of this
verse
> >(John 1:1), certain ones might find it `interesting' to consider.
> >Sorry if it offended you in any way.
>
> >Alan Craig,
>
> Alan Craig,
>
> Don't be discouraged. Anyone who wishes and who knows a little
bit
> of Greek can put in his two cents' worth on this list. It's good,
> however, to bring a willingness to learn along with any willingness
to
> teach that one might have. There is lots to be learned when one is
> talking about the New Testament, and none of us has learned it all.
Interesting that you took my reply as an indication of `discouragement,
' when, in fact, I felt nothing of the kind.
> I hope you'll take it as a friendly gesture if I mention some
> bibliographies to you. They are three books that give lists of
reference
> works and lists of other books that would be helpful to anyone who
studies
> the Bible.
>
> Bollier, John A. _The Literature of Theology: A Guide for Students
> and Pastors_. Philadelphia: Westminster, 1979.
>
> Kepple, Robert J. _Reference Works for Theological Research_.
> New York: University Press of America, 1981.
>
> Kiehl, Erich H. _Building Your Biblical Studies Library_. St. Louis:
> Concordia, 1988.
>
> You might find one or another of them at the library. If not,
you
> should be able to order them through any Bible bookstore. I'd
recommend
> Kiehl as the least specialized and as the one of more general
interest to
> anyone studying the Bible.
>
> Regards,
> David Moore
As for your "friendly gesture," the fact that you feel inclined to
provide me with your "helpful" list is, in my mind, further
substantiation of my conviction that when one takes such a position
that "it must come from out of a conviction that only *they* [you] can
and do properly understand the Scriptures."
Mind you, it was you who had initially questioned the propriety of my
having posted Mr. Kenrick's reading and comments to the Biblical Greek
list when you stated:
Frankly, Alan, I find this whole post rather amazing. This
list is for biblical Greek. I find nothing in this 19th century
"scholar's" long post that indicates that he knew even a
shred of Greek. What were his qualifications? How about
some background?
Just because you (and perhaps a host of others) disagree with his
assessment in no way proves that his findings are false or that `he did
not know even a shred of Greek.' What audacity! And then to (almost
in the same breath) pretend that you would consider yourself included
in that group of those who should "bring a willingness to learn along
with any willingness to teach," to then also conclude with, "and none
of us has learned it all," is amazing! (The real question might
actually be whether you did, indeed, mean for me to understand that you
were including yourself in that group!?)
Once again, "I only posted [Kenrick's translation and comments] because
I thought that, since there has been such a lengthy discussion on the
reading and meaning of this verse (John 1:1), certain ones might find
it `interesting' to consider."
Alan Craig,
Upper Marlboro, Md., USA
------------------------------
From: Dvdmoore@aol.com
Date: Sat, 24 Dec 1994 01:05:17 -0500
Subject: Re: Paradise ( was Thief)
ptiller@husc.harvard.edu (Pat Tiller) quoted and wrote:
>On Wed, 21 Dec 1994, Daniel Hedrick wrote:
>> What exactly is paradise according to:
>>
>> This word is only found three times in the scriptures;
>> Luke 23:43, 2 Cor 12:4, and Rev 2:7.
>>
>> My goal is to understand where Jesus was going with the
>> thief..
>Several traditions about Enoch (listed below) seem to understand that
>at the end of Enoch's 365 years, he was taken away to dwell in a "Garden
>of Righteousness" which is the same as Eden or at least has within it the
>tree of the knowledge of good and evil. This garden is in the north
>somewhere near the ends of the earth and not far from the Mountain of God
>which is in the extreme Northwest. See 1 Enoch 32; 65.2; 106.8; 60.8;
>70.2-4; 77.3; Jubilees 4.23-26; 1QapGen ii 23 [Genesis Apocryphon].
>I do not know, but it seems likely that this garden of righteousness,
>"the garden where the elect and righteous dwell" (1 Enoch 60.8 [trans.,
>R. H. Charles]), is another name for Paradise. If so, then did Luke know
>of and agree with the Enochic map of the world? Or did he understand
>only that Paradise was the abode, not only of Enoch and Elijah, but also
>of all the "elect and righteous" dead?
>Whether one puts Paradise at the ends of the earth or as a "layer" of
>heaven probably depends on the extent to which one subscribes to an
>Enochian map.
It seems plausible that the references in Enoch to "the garden where the
elect and righteous dwell" may be related to "Paradise," considering the
original meaning of the latter term. In light of NT evidence, however, it
seems unlikely that the reference in Luke coincides with some geographic
location mentioned in 1 Enoch (unless the Enoch reference is not to be taken
literally, but, rather, as a reference to heaven [Cf. D. Kidner, _Psalms
1-72_, p. 179]). It is more probable that Luke (if the word "Paradise" finds
its way into the narrative through him) would hold understanding of the word
in common with Paul (2 Cor. 12:4) than with an author of intertestamental
apocaliptic. Luke's having traveled with Paul and apparently having assisted
him in ministry would also recommend the probability of his sharing concepts
held by Paul in reference to heaven and the afterlife.
Paul's reference to Paradise fairly straightforwardly refers to a
heavenly place. Despite parallels that may be found to some of Paul's
language in Jewish apocaliptic works, one may say with some assurance that
A(RPAGENTA TON TOIOUTON E(WS TRITOU OURANOU (2 Cor. 12:2) is parallel in
meaning to H(RPAGH EIS TON PARADEISON (v. 4).
So, really, the Lord's answer to the evildoer crucified together with
Him is a promise of being together with Him in the heavenly realm. This
agrees with the whole tenor of the Luke 23:39-43 pericope. IMHO it would
stretch credulity to say that Jesus was promising the man a place beside
himself on some northern mountain. Such a meaning would be a non-sequiter in
light of their circumstances at that moment. A promise of heavenly reward in
the afterlife would not.
It is also worth noting, that the "thief" (He was probably a Jewish
freedom fighter rather than a thief as such.) asked for the Lord's help in
some remote future: "when you come in (EIS) your kingdom." Jesus answered
that the recompense of the man's faith is to be immediate - that very day!
David L. Moore
------------------------------
End of b-greek-digest V1 #523
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