[Prev][Next][Index][Thread]
b-greek-digest V1 #868
b-greek-digest Thursday, 21 September 1995 Volume 01 : Number 868
In this issue:
Re: translation of "melle"
Re: translation of "melle"
Septuagint and New Testamant.
perseus
Re: Mark 16 hRHSSW/hRHGNUMI
Re: Calling Jesus "God" in the NT
Early Christian texts
Calling Jesus God
Re: perseus
Message-Id: <"Macintosh */PRMD=MOT/ADMD=MOT/C=US/"@MHS>
Re: Mark 16 hRHSSW/hRHGNUMI
Re: perseus
Greek books; music
music
NA27 vs. NA26
NA27 / NA26
Re: Early Christian texts
Sinaiticus/Vaticanus
----------------------------------------------------------------------
From: Shaughn Daniel <shaughn.daniel@student.uni-tuebingen.de>
Date: Thu, 21 Sep 1995 13:36:09 +0000
Subject: Re: translation of "melle"
>To get back to the point, by the NT period, MELLEI, MELLOUSI(N) are used
>quite regularly as auxiliaries with a present infinitive to form a
>periphrastic future tense. There is thus no difference (I challenge anyone
>to show me a difference) between hOTAN MELLHI TAUTA SUNTELEISQAI PANTA and
>hOTAN TAUTA SUNTELHTAI PANTA or,to take it out of the subjunctive, between
>TAUTA MELLEI SUNTELEISQAI PANTA and TAUTA SUNTELEQHSETAI PANTA.
Carl,
<raising hand slightly> I think there is a difference, but maybe something
that I can't perfectly reflect in experience. My German-soon-to-be-wife
almost always makes the mistake: "We gonna get married soon. You ready?"
and then I answer her, implying that she left out a word, "We'RE gonna get
married soon. And yes, I'm ready, are the bags packed?" The verb "are" +
present participle (GONNA is defective from "going to") being the present
continuous in grammatical form, functioning as a future, AND the former
without the "are" is defective based on her memory of English. To me, an
East Texas boy, "fixin' to" and "gonna" mean something different. Take
these examples:
1. I'm gonna repair the truck <today>.
2. I'm fixin' to repair the truck.
3. I'm going to repair the truck <today>.
4. I will repair the truck <today>.
My feeling tells me that 2 is more contingent then all the rest, and my
feeling also told me to drop off the "today" on the end (Why that? I don't
know). Now when we get to questioning with "gonna", then one can leave out
the "to be" part, I feel:
1. [Are] You gonna repair the truck <today>?
2. You fixin' to repair the truck?
3. Are you going to repair the truck <today>?
4. Will you repair the truck <today>?
2 is still the most contingent to my feeling for East Texas dialect. If any
of this helps, then let me know. I'm still confused about it all.
Sincerely,
*---------------------------------------------------------------*
| Shaughn Daniel shaughn.daniel@student.uni-tuebingen.de |\
| Tuebingen, Germany | |
| ~~~~~ | |
| I put tape on the mirrors in my house so I don't accidentally | |
| walk through into another dimension.---Steven Wright | |
*---------------------------------------------------------------* |
\_______________________________________________________________\|
------------------------------
From: "Carl W. Conrad" <cwconrad@artsci.wustl.edu>
Date: Thu, 21 Sep 1995 07:51:32 -0500
Subject: Re: translation of "melle"
At 8:36 AM 9/21/95, Shaughn Daniel wrote:
>>To get back to the point, by the NT period, MELLEI, MELLOUSI(N) are used
>>quite regularly as auxiliaries with a present infinitive to form a
>>periphrastic future tense. There is thus no difference (I challenge anyone
>>to show me a difference) between hOTAN MELLHI TAUTA SUNTELEISQAI PANTA and
>>hOTAN TAUTA SUNTELHTAI PANTA or,to take it out of the subjunctive, between
>>TAUTA MELLEI SUNTELEISQAI PANTA and TAUTA SUNTELEQHSETAI PANTA.
>
>Carl,
>
><raising hand slightly> I think there is a difference, but maybe something
>that I can't perfectly reflect in experience. My German-soon-to-be-wife
>almost always makes the mistake: "We gonna get married soon. You ready?"
>and then I answer her, implying that she left out a word, "We'RE gonna get
>married soon. And yes, I'm ready, are the bags packed?" The verb "are" +
>present participle (GONNA is defective from "going to") being the present
>continuous in grammatical form, functioning as a future, AND the former
>without the "are" is defective based on her memory of English. To me, an
>East Texas boy, "fixin' to" and "gonna" mean something different. Take
>these examples:
>
>1. I'm gonna repair the truck <today>.
>2. I'm fixin' to repair the truck.
>3. I'm going to repair the truck <today>.
>4. I will repair the truck <today>.
>
>My feeling tells me that 2 is more contingent then all the rest, and my
>feeling also told me to drop off the "today" on the end (Why that? I don't
>know). Now when we get to questioning with "gonna", then one can leave out
>the "to be" part, I feel:
>
>1. [Are] You gonna repair the truck <today>?
>2. You fixin' to repair the truck?
>3. Are you going to repair the truck <today>?
>4. Will you repair the truck <today>?
>
>2 is still the most contingent to my feeling for East Texas dialect. If any
>of this helps, then let me know. I'm still confused about it all.
I won't argue with you over this last point, viz., that (2) is more
contingent than the others (although my dialectal perspective is
north-central New Orleans rather than Easat Texas), but I would still
affirm that by the NT era the construction (MELLEI + infinitive) is a
simple auxiliary equivalent in meaning to a future indicative--that there's
no real semantic difference anymore as there might have been 300 or more
years earlier. I don't think it differs in substance from the semantic
equivalence of the construction (PROS + accusative) and the dative of the
person addressed in combination with a verb of speaking:
APEKRIQH DE PROS AUTON TAUTA = APEKRIQH AUTWi TAUTA
I think that what you're getting into here is the danger that I often have
fallen into myself, namely, that of interpreting phrases etymologically
from a diachronic perspective rather than semantically from the more
appropriate synchronic perspective when our concern is with what the
expression "meant" to the original speaker and hearer/reader of the phrase.
Carl W. Conrad
Department of Classics, Washington University
One Brookings Drive, St. Louis, MO, USA 63130
(314) 935-4018
cwconrad@artsci.wustl.edu OR cwc@oui.com
WWW: http://www.artsci.wustl.edu/~cwconrad/
------------------------------
From: BBezdek@aol.com
Date: Thu, 21 Sep 1995 09:22:13 -0400
Subject: Septuagint and New Testamant.
Can anyone tell me where I might get the Septuagint and New Testament
bound in one volume. I would very much like to have one for my general
reading.
Thanks,
Byron T. Bezdek
------------------------------
From: Travis Bauer <bauer@acc.jc.edu>
Date: Thu, 21 Sep 1995 08:58:38 -35900
Subject: perseus
I was playing around with the perseus home page and the related
sites. I didn't realize that so many Greek texts were available on the
net. This is probably an overasked question on this list, but I've never
heard the answer. Are early Greek Christian texts available on the net?
I'm thinking of the Didache in particular. I've got the font for Windows
(thanks to someone on this list), and now I'd like to find some texts.
/-----------------------------------------------------------------
/ Travis Bauer / If all the world's philosophers were laid /
/ Jamestown College / end to end, would they reach a conclusion? /
- -----------------------------------------------------------------
------------------------------
From: Bruce Terry <terry@bible.acu.edu>
Date: Thu, 21 Sep 1995 08:38:05 CST
Subject: Re: Mark 16 hRHSSW/hRHGNUMI
On Wed, 20 Sep 1995, Carlton Winbery wrote:
>Subject: Re: Mark 16 hRHSSW/hRHGNUMI
>We treated these words as variant spellings of the same word in the
>Morphology. We generally followed BAGD in these matters.
Thanks, Carlton. What had me confused about this was that BAG gives different
meanings for hRHGNUMI (tear, break) and hRHSSW (throw down, dash). This made
me think they were different words.
Your post drove me back to BAG and then to LSJM. I note that they list Mark
9:18 under hRASSW, for which they give the Attic as hRATTW and the Ionic and
Koine as hRHSSW.
Does this change things?
********************************************************************************
Bruce Terry E-MAIL: terry@bible.acu.edu
Box 8426, ACU Station Phone: 915/674-3759
Abilene, Texas 79699 Fax: 915/674-3769
********************************************************************************
------------------------------
From: "Larry W. Hurtado" <hurtado@cc.umanitoba.ca>
Date: Thu, 21 Sep 1995 09:36:01 -0500 (CDT)
Subject: Re: Calling Jesus "God" in the NT
May I interject a point in the discussion? There are *two*
distinguishable issues in fact on the table, which even NT scholars tend
far too much to confuse, or to think that the answer to the one settles
the other. They are: (1) does the NT every apply the term "theos" to
Jesus? and (2) does the NT support a view of Jesus as "divine" in the
way in which God the "Father" is thought of as divine?
Please note that use of the epithet "god" either in Greek or in
Semitic languages does *not* necessarily indicate what people coming to
the term from a long-time Western cultural background load into it. In
Greek, for example, "theos" has a wide, wide semantic range and usage,
and can simply = someone manifesting power or authority. Please, please,
it is high time for NT scholars to do two things important for
philology: (1) careful study of contemporary (ancient) usage of terms,
more than often done, especially in terms thought theological
significant; and (2) some learning of modern linguistics, which could
refine and correct considerably the way philological discussions
proceed. Esp. on the latter: words are not carriers of fixed semantic
cargo, but acquire their meaning *when used in sentences*. So, where,
e.g., "theos" appears, we must always seek to understand it in the
context of the sentences in which it appears. There are in fact at least
a few instances of the eipthet applied to Jesus in the NT, no question.
But the real question is what they authors meant when they used the
term--it is not self evident simply by pointing to "theos".
Second, however, even after all this philological work is done,
we have still not adequately dealt with the other (the real?) issue:
What is the perceived status/meaning of Jesus in the religious
life/thought of the NT writers? The answer to this requires much, much
more than simply tabulating the epithets (the now notorious
"christological titles") given to Jesus, though these are certainly
important matters involved. In my book, _One God, One Lord: Early
Christian Devotion and Ancient Jewish Monotheism_ (Fortress Press, 1988),
I attempted to focus on this latter question, and attempted to identify
the scope of relevant data that must be considered to answer it. This
involves esp. looking at the way Christ "functioned" in the religious
life and practice of early Christians, particularly in "formal" group
worship settings/contexts. I argue that Christ quickly became an object
of worshipping devotion in ways/actions otherwise reserved for God in
observant Jewish circles of the time, and that *this* shows a de facto
"divine" Christ in the really meaningful sense of the term for ancient
Christians. It took "mainstream/catholic/orthodox" Christianity a few
centuries to try to work up a doctrine of God adequate to the devotional
practice and its implications that had sprung up within the first few
years of the Christian movement.
Larry Hurtado, Religion, Univ. of Manitoba
------------------------------
From: "Michael W. Holmes" <holmic@homer.acs.bethel.edu>
Date: Thu, 21 Sep 1995 09:55:37 -0500 (CDT)
Subject: Early Christian texts
On Thu, 21 Sep 1995, Travis Bauer wrote:
>
> I was playing around with the perseus home page and the related
> sites. I didn't realize that so many Greek texts were available on the
> net. This is probably an overasked question on this list, but I've never
> heard the answer. Are early Greek Christian texts available on the net?
> I'm thinking of the Didache in particular.
>
>
As a consequence of publishing a Greek-English edition of the
Apostolic Fathers (Lightfoot and Harmer, _The Apostolic Fathers: Greek
Texts and English Translation of Their Writings_ [Grand Rapids: Baker,
1992]), I have the text of all the AF on disk, in Nota Bene Lingua
format. I also have access to a web site here at Bethel. If the texts
are not already on the net somewhere, perhaps someone who knows about
such things could figure out how to make my copy available? (I'm a
complete neophyte when it comes to publishing on the WWW.) Thanks in
advance for any assistance.
------------------------------
From: Paul Moser <PMOSER@cpua.it.luc.edu>
Date: Thu, 21 Sep 95 10:13 CDT
Subject: Calling Jesus God
Larry Hurtado's distinction between the linguistic evidence
and the functional evidence in the NT regarding the divinity
of Jesus is plausible and important. The essays I noted
by France and Baukham treat some important functional
evidence, whereas the essays by Taylor and Wainwright focus
on linguistic evidence. Translators should be cautious
about using inferences from the functional evidence to
settle delicate ambiguities in the linguistic evidence
(e.g., in the translations of Rom 9:5, Titus 2:13, Heb
1:8). The NRSV and various other mainline translations
fail on this score, at least at a few important points.
It's misleading at best to work with the assumption that
Paul and various other NT writers held either that "Jesus is
God" or that the orthodox doctrine of the trinity is true.
This would be to read later developments into the minds
of various NT writers. It is arguable that the later
developments offer the best explanation of the relevant
data offered by the NT writers, but it is quite another
matter to propose that the various NT writers themselves
had this best explanation. Even though the author of
John and the apostle Paul (cf. Phil 2) had certain
conceptions of the divinity of Jesus, it is not at all
clear that they, or any other NT writer, knew how
to elaborate those conceptions in accordance with
later trinitarian monotheism. At least, the burden
of proof is definitely with the person who holds
otherwise. --Paul Moser, Loyola University of Chicago.
------------------------------
From: Stephen Carlson <scc@reston.icl.com>
Date: Thu, 21 Sep 95 10:54:14 EDT
Subject: Re: perseus
Travis Bauer wrote:
> I was playing around with the perseus home page and the related
> sites. I didn't realize that so many Greek texts were available on the
> net. This is probably an overasked question on this list, but I've never
> heard the answer. Are early Greek Christian texts available on the net?
> I'm thinking of the Didache in particular. I've got the font for Windows
> (thanks to someone on this list), and now I'd like to find some texts.
I've recently looked into this and I couldn't find any early Greek
Christian, non-canonical texts on the Web. The CCAT project at U.
Penn. has English translations of the Apostolic Fathers, but Greek
only for the New Testament and LXX. Perseus only has classical
texts as far as I could determine. I did find out that most if not
all of the early Christian Greek texts are available on the TLG
CD-ROM (and for a tidy sum).
By the way, I found that Prof. Carl Conrad's home page proved to be
a valuable collection of links to classical resources.
Stephen Carlson
- --
Stephen Carlson : Poetry speaks of aspirations, : ICL, Inc.
scc@reston.icl.com : and songs chant the words. : 11490 Commerce Park Dr.
(703) 648-3330 : Shujing 2:35 : Reston, VA 22091 USA
------------------------------
From: Karl_Schulte-CKS005@email.mot.com
Date: 21 Sep 95 10:26:07 -0500
Subject: Message-Id: <"Macintosh */PRMD=MOT/ADMD=MOT/C=US/"@MHS>
Carleton Winbery wrote:
"I am aware that the accents were developed in the Byzantine period and had
something to do with chanting. I do not try to emphasize rising or falling
inflections, but the accents help the students recognize."
I have read that they derived from an earlier period , in Hellenic times, and
were used in Alexandria to teach foreigners how to pronounce Greek with correct
tones. An old recording I have of the opening of the Illiad using a possible
reconstruction of the tonality of classic/pre-classic Greek sounds somewhat like
Norwegian, and alomost like singing. In a discussion on the subject with the
Patriarch's (Ecumenical, Istanbul) Chief Chanter and music director of the
seminary, he said that the old "style" had been preserved in their archives and
was apparantly used long after it had passed away in the Greek world. There is,
he felt, some vestige of it in the older chants and the traditional treatments
passed down in both the seminary there and some isolated active and very old
monasteries. He also told an interesting story of a Greek settlement in Russia
(he really meant USSR) that had been isolated for many centuries, near Rostov,
members of which were allowed to travel to Greece and Konstantinople around the
turn of the century (sorry, no dates, this was passed down verbally). It seems
they spoke a much older form of Greek, either Hellenic/koine or early Byzantine,
with some loan words from neighbors (Tataric? Ukrainian? Georgian?). They were
interviewed by local scholars and church officials (where he had the story).
Has anyone out there any info on this?
Karl
------------------------------
From: "Carl W. Conrad" <cwconrad@artsci.wustl.edu>
Date: Thu, 21 Sep 1995 10:56:44 -0500
Subject: Re: Mark 16 hRHSSW/hRHGNUMI
At 9:38 AM 9/21/95, Bruce Terry wrote:
>On Wed, 20 Sep 1995, Carlton Winbery wrote:
>
>>Subject: Re: Mark 16 hRHSSW/hRHGNUMI
>
>>We treated these words as variant spellings of the same word in the
>>Morphology. We generally followed BAGD in these matters.
>
>Thanks, Carlton. What had me confused about this was that BAG gives different
>meanings for hRHGNUMI (tear, break) and hRHSSW (throw down, dash). This made
>me think they were different words.
>
>Your post drove me back to BAG and then to LSJM. I note that they list Mark
>9:18 under hRASSW, for which they give the Attic as hRATTW and the Ionic and
>Koine as hRHSSW.
>
>Does this change things?
No, it doesn't. In Attic dialect the shift of original long-alpha to eta,
which was carried through without exception in Ionic, was inhibited if the
long-alpha was preceded by epsilon, iota, or rho, the last of which is the
case here. Secondly, the phonetic combination GY + O/E (thematic vowel)
produced regularly Attic presents in -TTW, Ionic presents in -SSW (Attic
PRATTW = Ionic PRASSW, the former pronounced originally, I believe,
something like "pratcho," the latter something like "prassho"). The Ionic
forms are generally the ones found in the Koine. The upshot: they ought
still to be seen as variants of the same verb.
Carl W. Conrad
Department of Classics, Washington University
One Brookings Drive, St. Louis, MO, USA 63130
(314) 935-4018
cwconrad@artsci.wustl.edu OR cwc@oui.com
WWW: http://www.artsci.wustl.edu/~cwconrad/
------------------------------
From: "Carl W. Conrad" <cwconrad@artsci.wustl.edu>
Date: Thu, 21 Sep 1995 10:56:50 -0500
Subject: Re: perseus
At 2:58 AM 10/6/95, Travis Bauer wrote:
> I was playing around with the perseus home page and the related
>sites. I didn't realize that so many Greek texts were available on the
>net. This is probably an overasked question on this list, but I've never
>heard the answer. Are early Greek Christian texts available on the net?
>I'm thinking of the Didache in particular. I've got the font for Windows
>(thanks to someone on this list), and now I'd like to find some texts.
The simple answer to this, I think, is NO. The texts in the Perseus web
site were only put up very recently. The only endeavor of which I'm aware
to put Greek texts from the NT or early Xn literature on the web is at the
web site at Passau in Germany:
http://www.uni-passau.de/ktf/bibelwissenschaft.html
and the passage there is, I think, a GIF of a printed page of the text
being discussed.
Similarly Greek texts to be read in the e-journal "Arachnion"
(http://www.cisi.unito.it/arachne/arachne.html)
have been photographed and converted into GIFs (or they may be screen dumps
transformed into GIFs) and coded to show in the right places in the tagged
text at the web site.
I don't know that what has been done at the Perseus site has been done
anywhere else. I think Michael Holmes wants to experiment with putting his
stuff on a web site, he might do well to contact Gregory Crane at Tufts:
his e-address is
crane@IKAROS.HARVARD.EDU
and find out from the source how it was done there. I rather guess that it
was a matter of putting the texts up in beta code which can be read by
readers using Netscape who have the right fonts for Mac or Windows set as
their fixed-width font. But that ought to be checked out with Greg.
Carl W. Conrad
Department of Classics, Washington University
One Brookings Drive, St. Louis, MO, USA 63130
(314) 935-4018
cwconrad@artsci.wustl.edu OR cwc@oui.com
WWW: http://www.artsci.wustl.edu/~cwconrad/
------------------------------
From: Karl_Schulte-CKS005@email.mot.com
Date: 21 Sep 95 11:22:18 -0500
Subject: Greek books; music
Hi. If any of you are in NW Chicago area, I have a very old Greek Grammer (circa
1750 - its at home) that has Doric and Ionic as well as other dialects. Also,
in my collection of Greek texts, I have an interesting book in either
Katherevousa or Atticised Modern Greek on Phrenology, and a German grammar for
Greek speakers, both from late 1800's (which I'd trade for a newer Liddel &
Scott or other worthy lexikon- my full-sized edition is getting too fragile to
use as its about a hundred years old), editions of Plato, Euripidhs, and other
classic works and anthologies of classical/Hellenic, all from early to late
1800's, most printed in Konstantinople or Athens, some with Latin intro's. If
any of you are in Chicage NW sub's I'd be willing to loan them. I haunt auctions
in older towns and cities as well as used bookshops and buy anything I find in
Greek (if price isn't silly), and have a small collection; some given me by a
Metropolitan in Istanbul, which were printed there in mid-to-late 1800's.
Outside of the Oxford/Harvard series, its hard to find such material. I know
this is a NT. group, but many of you seem to have an interest in Classical times
as well.
By the way, I've come across a fascinating series of CD's (ZORBA CZ1 through
CZ9) with most Byzantine hymns and some secular/classical Byzantine music. Also,
PAIAN 606 and 607, secular and sacred pre-Christian Greek music. These are
partly conjecture, partly real from origional manuscrpt music recently found,
etc. The instruments used are reconstructed and tuned according to what is
written on ancient music. In some cases the same instrument is used today and
came out same. One more of interest is PELLA 610 - Lamentations on the fall of
Konstantinople. The pronounciation of all is unfortunately modern. These codes
can be ordered at any music store. The 606 and 607 have interesting booklets
with them.
Karl
Schulte-CKS005 Karl@email.mot.com
------------------------------
From: Karl_Schulte-CKS005@email.mot.com
Date: 21 Sep 95 11:59:09 -0500
Subject: music
Hello again;
I forgot another set of excellent (and very authentic) Byzantine music albums
(not church music, but secular, like chamber music and soldiers songs of the
frontier(akritika). Perfect for enchanting background music while teaching
Byzantine/late Roman subjects to your students to further enhance the joy and
rapture they must already feel in your classes. Nice background booklets are
included. And no, I don't sell them, just want to share the info. ORAPAN 001
Music of Post Byzantine High Society (the Greeks who still had a bit of money or
position regained after the fall); ORASYM001 Sympotica (Byzantine banquet
music); ORAAKR 001 (akritic songs). You can recognize both classical and
Byzantine hymn influences as well as some borrowed and "Byzantificated" :-)
Tatar and Persian melodies. Fascinating and often beautiful.
Another use suggests itself: "Class, I'll stop this music when you all get a
"B" or better...."
Finally, in the Gregorian Chant section, you may find two beautiful albums by
Marcel Peres's sacred music research and recreation group in France. One is the
Gradual of Eleanor of Aquitania (Western, recently discovered intact stuck
inside another manuscript and unseen/heard for about 800 years, of no connection
with list, but lovely anyway, and it will help you find the other title which
just left my mind for the moment). The other has a title such as Hymns of the
ancient Roman church; many are in pre-Gregorian, Byzantine style and one (still
done in East, recently lost in West) is in alternating Greek and Latin, for the
mixed population in seventh century Italy. The opening is Agios O Theos/Sanctus
Deus, Agios iskuros, etc. The hymn then takes form of Jesus addressing Israel in
questioning rebukes "I led you out of Egypt and you have crucified your Savior;
answer me, O my people! (Responde mihi). I'm doing this from memory. It gives a
wonderful insight into the pre-schism church. The Latin is in identical style as
the Greek, by the way. The music and texts are from ancient Vatican manuscripts
used by the choir director of a curch in the 8th cent. Hope you find the above
of interest.
Karl Schulte
------------------------------
From: Kenneth Litwak <kenneth@sybase.com>
Date: Thu, 21 Sep 95 13:29:56 PDT
Subject: NA27 vs. NA26
Can someone please elaborate for me on the specific differences
between NA27 and NA26? Do I need to get NA27 or UBS4 for serious
academic research or is NA26/UBS3 adequate? I'm under the impression
that UBS4 has merely changed its font (to Roman Speedo Eyestrain)
and a few textual decisions (which in any case I'm expected to make
on my own at this stage -- which is okay because I like a lot
of the unqiue readings in P46 :-) ). Thanks in advance.
Ken Litwak
GTU
Bezerkley, CA
------------------------------
From: Edward Hobbs <EHOBBS@wellesley.edu>
Date: Thu, 21 Sep 1995 18:14:48 -0500 (EST)
Subject: NA27 / NA26
Ken asked about the differences between the two, specifically as to whether
he needs to buy NA27 for his course work.
The TEXT is identical. A few paragraphings and a few punctuation
marks have been altered, but otherwise zero change.
The APPARATUS is considerably changed. But "with few exceptions, the passages selected for the apparatus have not been changed."
The apparatus really IS better; and the Alands said it is more accurate.
Do you need it? Ordinarily the answer would be "No", because of the
few gains aside from the apparatus. There ARE other gains: the type is
(slightly) l;arger, the margins are far bigger.
But for YOU, Ken, the answer is a resounding YES! Not to please your
profs; most of them (at least the ones I used to know) will have noticed little
except the larger format. But because you are going into New Testament
scholarship as a career, and this is your basic tool! As I recall, it
costs $18. You can't dinner for that in Boston, and few best-selling novels
are sold for so little. If you are going to be a real scholar of the New
Testament, you ought to own every serious edition of the Greek New Testament
which you can afford to buy.
And your own personal textual decisions--assuming you are competent to
make them--depend on whether your information is CORRECT! The few hundred
errors in NA26 may not trouble you, but you never know when you are looking
at an erroneous transcription, or other error.
SPEND THE $18!
Edward Hobbs
------------------------------
From: "James K. Tauber" <jtauber@tartarus.uwa.edu.au>
Date: Fri, 22 Sep 1995 09:31:50 +0800 (WST)
Subject: Re: Early Christian texts
On Thu, 21 Sep 1995, Michael W. Holmes wrote:
> As a consequence of publishing a Greek-English edition of the
> Apostolic Fathers (Lightfoot and Harmer, _The Apostolic Fathers: Greek
> Texts and English Translation of Their Writings_ [Grand Rapids: Baker,
> 1992]), I have the text of all the AF on disk, in Nota Bene Lingua
> format. I also have access to a web site here at Bethel. If the texts
> are not already on the net somewhere, perhaps someone who knows about
> such things could figure out how to make my copy available? (I'm a
> complete neophyte when it comes to publishing on the WWW.) Thanks in
> advance for any assistance.
I am quite willing and eager to make them available on my own web server
to complement the other Hellenistic Greek material.
We can work out the details privately, Michael, if you are interested,
but I just wanted other b-greekers to know someone has volunteered.
James K. Tauber <jtauber@tartarus.uwa.edu.au>
University Computing Services and Centre for Linguistics
University of Western Australia, Perth, AUSTRALIA
http://www.uwa.edu.au/student/jtauber finger for PGP key
------------------------------
From: David Rising <rising@epix.net>
Date: Thu, 21 Sep 1995 21:27:00 -0400 (EDT)
Subject: Sinaiticus/Vaticanus
As a relatively new comer to the e-discussion phenomena, I have enjoyed
listening in one some great discussions.
Does anyone know where I could get hard copies of Sinaiticus or
Vaticanus? I would like to beef up my reading skills in uncials (as well
as put more in my library). Thanks in advance for any help.
I am spending equal time these days in BH and the GNT and I would love to
hear some discussion on how NT writers may have used Semitic conventions
in the different genre of the NT or even classical Greek.
David
-------------------
| David J. Rising |
| rising@epix.net |
| Factoryville, PA |
| 717-945-3850 |
-------------------
------------------------------
End of b-greek-digest V1 #868
*****************************
** FOR YOUR REFERENCE **
To unsubscribe from this list write
majordomo@virginia.edu
with "unsubscribe b-greek-digest" as your message content. For other
automated services write to the above address with the message content
"help".
For further information, you can write the owner of the list at
owner-b-greek@virginia.edu
You can send mail to the entire list via the address:
b-greek@virginia.edu