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b-greek-digest V1 #142




b-greek-digest             Tuesday, 12 March 1996       Volume 01 : Number 142

In this issue:

        MIAS GUNAIKOS ANDRA 
        Re: Remedial Question
        YHWH in LXX Papyrii
        SARKINOIS / SARKIKOI
        Re: MIAS GUNAIKOS ANDRA
        Re: YHWH in LXX Papyrii
        Subst Adj as Adv 
        YHWH in LXX Papyrii (shortened)
        Exegetical Dictionaries 
        Acts 19:2 
        RE: Exegetical Dictionaries

----------------------------------------------------------------------

From: "Arlie D. Rauch" <adarpub@servco.com>
Date: Sun, 10 Mar 1996 21:37:40 -0700
Subject: MIAS GUNAIKOS ANDRA 

Perhaps we should not dismiss the view of Nikolaos Adamou, PH.D., as merely
traditional.  I read somewhere that the early church fathers held the same
view.  That in itself doesn't prove anything, but can we discover why they
did?  There is practical wisdom in that view.

Does 1 Tim. 5:9 shed any light?  It seems that what is claimed for 1 Tim.
3:2 would have to be claimed for 1 Tim. 5:9 also, since the grammatical
construction is identical.

Though again it doesn't prove anything, notice that marriage law regarding
the priests in Lev. 21 is more stringent than the general population.  Is
it possible that marriage requirements for church elders be more stringent?

Arlie D. Rauch
Pastor at Community Bible Church, Glendive, MT



------------------------------

From: chris@shop.internet.net
Date: Mon, 11 Mar 1996 06:39:27 -0800
Subject: Re: Remedial Question

Chris Uzzi wrote;
>
>I have recently joined this mail list and have been lurking and observing
>all that comes and goes throught this list and figured I take a shot. I
>will be leading a small Bible study of 30-40 college students through
>Romans 7:14-25. I wish to to understand the contextual, as well as the
>relevant, use of SARKINOS (of root SARKON, I believe. sp?) in verse 14.
>Paul seems to compare this with the PNEUMATIKOS of the Law.
>
>Any comments?

SARKINOS and SARKIKOS are adjectives built on the noun SARX.  They indicate
that what they describe is "of the flesh."  Paul seems to indicate what
this means by adding PEPRAMENOS hUPO THN hAMARTIAN -- "effected by sin."
Contrast this with the Law as given by God -- of the Spirit - PNEUMATIKOS.

Carlton L. Winbery
Prof. Religion
LA College, Pineville, La
winberyc@popalex1.linknet.net
winbery@andria.lacollege.edu



~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Chris Uzzi
chris@internet.net
~ISN~
3475 Deer Creek Road
Palo Alto, California  94304
http://www.internet.net
(415) 846-7463  -- (415) 842-7415 fax
"God is dead" -Nietzsche
"No, I think you'll find it's Nietzsche who's dead" -God


------------------------------

From: "Wes C. Williams" <71414.3647@compuserve.com>
Date: 11 Mar 96 09:02:50 EST
Subject: YHWH in LXX Papyrii

Summary: The LXX copies in pre-Christian times retained the divine name.  
The evidence is that the substitution of YHWH for Kyrios in LXX copies began 
after the first century C.E. (or perhaps late first century).

>>  Thanks for your posting on the tetragramaton. I had just finished teaching a

course on it at the Lay Acadamy of Theology at University Lutheran Chaple in 
Minneapolis when I read your posting.  You mentioned other examples of the 
tetragramaton in various LXX fragments and papyri. I would much appriciate any 
info. you would care to send.
Thanks. <<

Here's more...

Also, I found the following internet site of interest.  It has a digitized photo
of a papyrus document (in Hebrew) dated in the Herodian period (1st cent BCE -
1st cent CE) containing the tetragrammaton.  You can plainly see how they wrote
the tetragrammaton in the ancient characters.
http://sunsite.unc.edu/expo/deadsea.scrolls.exhibit/Library/damasc.html
_________________________________________________________________________________
_
Over the past several decades many fragments of ancient Greek versions of the
Hebrew Scriptures have been discovered wherein the divine name was found
written, usually in Hebrew letters. This indicates that the divine name was used
in Greek versions until well into the ninth century C.E. Here are ten
manuscripts that contain the divine name, along with pertinent information.

(I put the original post at the end...)

(2) LXXVTS 10a renders the divine name by the Tetragrammaton written in ancient
Hebrew characters in the following places: Jon 4:2; Mic 1:1, 3; Mic 4:4, 5, 7;
Mic 5:4, 4; Hab 2:14, 16, 20; Hab 3:9; Zep 1:3, 14; Zep 2:10; Zec 1:3, 3, 4; Zec
3:5, 6, 7. This leather scroll, found in the Judean desert in a cave in Na hal
Hever, was dated to the end of the first century C.E. The fragments of this
scroll were published in Supplements to Vetus Testamentum, Vol. X, Leiden, 1963,
pp. 170-178.

(3) LXXIEJ 12 renders the divine name by the Tetragrammaton written in ancient
Hebrew characters in Jon 3:3. This shred of parchment, found in the Judean
desert in a cave in Nahal Hever, was dated to the end of the first century C.E.
It was published in Israel Exploration Journal, Vol. 12, 1962, p. 203.

(4) LXXVTS 10b renders the divine name by the Tetragrammaton written in ancient
Hebrew characters (</0>) in the following places: Zec 8:20; 9:1, 1, 4. This
parchment scroll, found in the Judean desert in a cave in Na hal  Hever, was
dated to the middle of the first century C.E. It was published in Supplements to
Vetus Testamentum, Vol. X, 1963, p. 178.

(5) 4Q LXX Levb renders the divine name in Greek letters <1> (IAO) in Le 3:12;
4:27. This papyrus manuscript, found in Qumran Cave 4, was dated to the first
century B.C.E. A preliminary report of this manuscript was presented in
Supplements to Vetus Testamentum, Vol. IV, 1957, p. 157.

(6) LXXP. Oxy. VII.1007 renders the divine name by abbreviating the
Tetragrammaton in the form of a double Yohdh in Ge 2:8, 18. This vellum leaf,
dated to the third century C.E., was published in The Oxyrhynchus Papyri, Part
VII, edited with translations and notes by Arthur S. Hunt, London, 1910, pp. 1,
2.

(7) AqBurkitt renders the divine name by the Tetragrammaton written in ancient
Hebrew characters (<45>) in the following places: 1Ki 20:13, 13, 14; 2Ki 23:12,
16, 21, 23, 25, 26, 27. These fragments of the Greek text of the version of
Aquila were published by F. Crawford Burkitt in his work Fragments of the Books
of Kings According to the Translation of Aquila, Cambridge, 1898, pp. 3-8. These
palimpsest fragments of the books of Kings were found in the synagogue genizah
in Cairo, Egypt. They were dated to the end of the fifth century or the
beginning of the sixth century C.E.

(8) AqTaylor renders the divine name by the Tetragrammaton written in ancient
Hebrew characters in the following places: Ps 91:2, 9; Ps 92:1, 4, 5, 8, 9; Ps
96:7, 7, 8, 9, 10, 13; Ps 97:1, 5, 9, 10, 12; Ps 102:15, 16, 19, 21; Ps 103:1,
2, 6, 8. These fragments of the Greek text of the version of Aquila were
published by C. Taylor in his work Hebrew-Greek Cairo Genizah Palimpsests,
Cambridge, 1900, pp. 54-65. These fragments were dated after the middle of the
fifth century C.E., but not later than the beginning of the sixth century C.E.

(9) SymP. Vindob. G. 39777 renders the divine name by the Tetragrammaton written
in archaic Hebrew characters (<89> or <:;>) in the following places: Ps 69:13,
30, 31. This fragment of a parchment roll with part of Ps 69 in Symmachus (68 in
LXX), kept in the Osterreichische Nationalbibliothek, Vienna, was dated to the
third or fourth century C.E. It was published by Dr. Carl Wessely in Studien zur
Palaeographie und Papyruskunde, Vol. XI., Leipzig, 1911, p. 171.

(10) Ambrosian O 39 sup. renders the divine name by the Tetragrammaton written
in square Hebrew characters in all five columns in the following places: Ps
18:30, 31, 41, 46; Ps 28:6, 7, 8; Ps 29:1, 1, 2, 2, 3, 3; Ps 30:1, 2, 4, 7, 8,
10, 10, 12; Ps 31:1, 5, 6, 9, 21, 23, 23, 24; Ps 32:10, 11; Ps 35:1, 22, 24, 27;
Ps 36:Sup, 5; Ps 46:7, 8, 11; Ps 89:49 (in columns 1, 2 and 4), Ps 89: 51, 52.
This codex, dated to the end of the ninth century C.E., has five columns. The
first column contains a transliteration of the Hebrew text into Greek, the
second column has the Greek version of Aquila, the third column has the Greek
version of Symmachus, the fourth column contains the LXX and the fifth column
contains the Greek version of Quinta. A facsimile edition of this palimpsest,
together with a transcript of the text, was published in Rome in 1958 by
Giovanni Mercati under the title Psalterii Hexapli Reliquiae . . . Pars prima.
Codex Rescriptus Bybliothecae Ambrosianae O 39 sup. Phototypice Expressus et
Transcriptus.

These ten manuscript fragments indicate that the translators of the Hebrew text
into Greek used the divine name where it occurred in the Hebrew text. Moreover,
the occurrence of the Tetragrammaton in Zec 9:4 corroborates the claim that the
Jewish Sopherim replaced the Tetragrammaton with 'Adho.nai' (Sovereign Lord) in
the Hebrew text in 134 places.

- ---------------------------------------------------------------------------------
- -------------------------------------------------------------------------
Here is the original post:

The Fouad 266 papyri (Greek) were prepared in the second or the first century
B.C.E. Over 30 times the copyist putin the midst of the Greek writingthe
Tetragrammaton in Hebrew letters.

Dr. Paul E. Kahle of Oxford explained that these fragments contain "perhaps the
most perfect Septuagint text of Deuteronomy that has come down to us." In Studia
Patristica, he added, "We have here in a papyrus scroll a Greek text which
represents the text of the Septuagint in a more reliable form than Codex
Vaticanus and was written more than 400 years before." And it retained God's
personal name, as did the Greek fragments of the Twelve Prophets from the Judean
desert. Both agreed.

In the Journal of Biblical Literature (Vol. 79, pp. 111-118), Dr. Kahle surveyed
the accumulating evidence regarding the use of the divine name among the Jews
and concluded:
"All Greek translations of the Bible made by Jews for Jews in pre-Christian
times must have used, as the name of God, the Tetragrammaton in Hebrew
characters and not [Kyrios], or abbreviations of it, such as we find in the
Christian" copies of the Septuagint.

George Howard, associate professor of religion at the University of Georgia,
reported in the Journal of Biblical Literature. (Vol. 96, No. 1, 1977, pp.
63-83) His article begins:
"Recent discoveries in Egypt and the Judean Desert allow us to see first hand
the use of God's name in pre-Christian times."
He then discussed some recently (with respect to 1977) published Greek texts
from the pre-Christian period. Regarding the previously accepted view that in
the Septuagint the Greek title Kyrios was always substituted for God's name, we
read:
"From these findings we can now say with almost absolute certainty that the
divine name, YHWH, was not rendered by [Kyrios] in the pre-Christian Greek
Bible, as so often has been thought."
What about the general mass of Dead Sea Scrolls? Professor Howard writes:
"Perhaps the most significant observation we can draw from this pattern of
variegated usage of the divine name is that the Tetragram was held to be very
sacred. . . . In copying the biblical text itself the Tetragram was carefully
guarded. This protection of the Tetragram was extended even to the Greek
translation of the biblical text."

What about the LXX during the time of Christ and the apostles?
Professor Howard explains:
"Since the Tetragram was still written in the copies of the Greek Bible which
made up the Scriptures of the early church, it is reasonable to believe that the
N[ew] T[estament] writers, when quoting from Scripture, preserved the Tetragram
within the biblical text. On the analogy of pre-Christian Jewish practice we can
imagine that the NT text incorporated the Tetragram into its OT quotations."

"Thus somewhere around the beginning of the second century the use of surrogates
[substitutes for God's name] must have crowded out the Tetragram in both
Testaments. Before long the divine name was lost to the Gentile church
altogether except insofar as it was reflected in the contracted surrogates or
occasionally remembered by scholars."

Here are the instances in Deuteronomy where the divine name occurs in the Fouad
266 papyri:
LXXP. Fouad Inv. 266 renders the divine name by the Tetragrammaton written in
square Hebrew characters (YHWH) in the following places: De 18:5, 5, 7, 15, 16;
De 19:8, 14; De 20:4, 13, 18; De 21:1, 8; De 23:5; De 24:4, 9; De 25:15, 16; De
26:2, 7, 8, 14; De 27:2, 3, 7, 10, 15; De 28:1, 1, 7, 8, 9, 13, 61, 62, 64, 65;
De 29:4, 10, 20, 29; De 30:9, 20; De 31:3, 26, 27, 29; De 32:3, 6, 19.
Therefore, in this collection the Tetragrammaton occurs 49 times in identified
places in Deuteronomy. In addition, in this collection the Tetragrammaton occurs
three times in unidentified fragments, namely, in fragments 116, 117 and 123.
This papyrus, found in Egypt, was dated to the first century B.C.E.


------------------------------

From: Denny A Diehl <dennydiehl@juno.com> 
Date: Mon, 11 Mar 1996 09:40:41 PST
Subject: SARKINOIS / SARKIKOI

In 1 Cor 3:1-3, Paul seems to be using a word play.

The three words are:

PNEUMATIKOIS
SARKINOIS
SARKIKOI

Professor Barclay states that the endings IKOIS and INOIS provide
the play of meaning.  In that IKOIS means DOMINATED BY and
INOIS means MADE OF.  So in vs1 Paul was lamenting that he
"could not speak to you as to spiritual (dominated by the spirit)
men, but as to men of flesh (made of flesh)..."  And then in vs3,
Paul states "for you are still fleshly (dominated by the flesh).

Any comments?

Denny

Denny Diehl
2030 Murray St
Wichita, KS  67212

------------------------------

From: David Moore <dvdmoore@dcfreenet.seflin.lib.fl.us>
Date: Mon, 11 Mar 1996 09:35:52 -0500 (EST)
Subject: Re: MIAS GUNAIKOS ANDRA

On Sun, 10 Mar 1996, Arlie D. Rauch wrote:

> Perhaps we should not dismiss the view of Nikolaos Adamou, PH.D., as merely
> traditional.  I read somewhere that the early church fathers held the same
> view.  That in itself doesn't prove anything, but can we discover why they
> did?  There is practical wisdom in that view.
> 
> Does 1 Tim. 5:9 shed any light?  It seems that what is claimed for 1 Tim.
> 3:2 would have to be claimed for 1 Tim. 5:9 also, since the grammatical
> construction is identical.
> 
> Though again it doesn't prove anything, notice that marriage law regarding
> the priests in Lev. 21 is more stringent than the general population.  Is
> it possible that marriage requirements for church elders be more stringent?

	It is possible that marriage requirements for church elders may 
be more stringent than for other believers.  Nevertheless, if Paul 
counseled the young widows to remarry (I Tim. 5:14), either hENOS ANDROS 
GUNH (5:9) does *not* mean "never remarried," or, alternately, Paul was 
willing that they should forever disqualify themselves from becoming part 
of the program he is talking about.  

	The singular construction we find in these verses may hold the 
key to the interpretation.  That this construction (number - genitive - 
noun where the number and genitive together modify the other noun) did 
not show up in a search of the NT except in these passages in the 
Pastorals may indicate it is a singular construction with a singular 
meaning.  I was looking through a book of personal-correspondence papyri 
last night to see if I could locate a similar construction, but no luck 
on that score.


David L. Moore                             Southeastern Spanish District
Miami, Florida                               of the  Assemblies of God
dvdmoore@dcfreenet.seflin.lib.fl.us           Department of Education
http://members.aol.com/dvdmoore


------------------------------

From: Bernard Taylor <btaylor@lasierra.edu>
Date: Mon, 11 Mar 1996 10:21:27 -0800 (PST)
Subject: Re: YHWH in LXX Papyrii

Futher to what Wes said, there is another aspect that I have not seen 
mentioned.  In a number of mss the divine name is represented in Greek 
characters as PIPI.  One of the interesting orthgraphic anomalies from 
Qumran is that yods were often longer than vavs, and vice versa, so that 
length can not be reliably used to distinguish these letters.  Similarly, 
the form PIPI is a Greek representation of what a Greek reader saw and 
understood when confronted by the divine name written in Hebrew 
characters.  Lacking any sensitivity to yod/vav represenatation, it was 
read as Greek (from left to right) as straight Greek characters.

Metzger makes mention of this in his volume: _Manuscripts of the Greek
Bible._ An Introduction to Palaeography (Oxford, 1981), p. 35, fn 73; 94,
108 (the latter two reference plates in the back of the book).  Jerome
reported that some ignorant souls (he could be so subtle) even pronounced
it as "pipi."  Hatch and Redpath have an entry for it in the main lexicon
and more in the Supplement. The first time I encountered this word in the
apparatus of Brooke-McLean (the Larger Cambridge LXX) I had no idea what
it might be! 

Bernard Taylor


------------------------------

From: "Dale M. Wheeler" <dalemw@teleport.com>
Date: Mon, 11 Mar 1996 10:37:11 -0800
Subject: Subst Adj as Adv 

I keep coming across this disagreement between the tools...

We are all used to the neut sing of an adj being used as an adverb, indeed
some of them have become so frozen and fixed in usage that it seems clear
that Koine speakers thought of them as separate adverbial lemmas/words.  The
disagreement in the tools has to do with such adjectives turned adverb, when
the are articular.  Some tools (eg., BAGD) have no problem designating as
adverbs certain occurrences of articular neut sing forms of adjectives (eg.,
TO DEUTERON in 2Cor 13:2; TO LOIPON in Phil 3:1 cmp., 2Cor 13:11; TO PRWTON
John 10:40; 19:39; etc., etc.).  Other tools studiously avoid designating as
adverbial even the most obvious examples, simply because they are articular;
they refer to them simply as adjectives.

I'm inclined to agree with BAGD; what do you all think ?????

***********************************************************************
Dale M. Wheeler, Th.D.
Chair, Biblical Languages Dept                  Multnomah Bible College
8435 NE Glisan Street                               Portland, OR  97220
Voice: 503-251-6416    FAX:503-254-1268     E-Mail: dalemw@teleport.com 
***********************************************************************


------------------------------

From: "Wes C. Williams" <71414.3647@compuserve.com>
Date: 11 Mar 96 09:08:19 EST
Subject: YHWH in LXX Papyrii (shortened)

Summary: The LXX copies in pre-Christian times retained the divine name.  
The evidence is that the substitution of YHWH for Kyrios in LXX copies began 
after the first century C.E. (or perhaps late first century).

>>  Thanks for your posting on the tetragramaton. I had just finished teaching a

course on it at the Lay Acadamy of Theology at University Lutheran Chaple in 
Minneapolis when I read your posting.  You mentioned other examples of the 
tetragramaton in various LXX fragments and papyri. I would much appriciate any 
info. you would care to send.
Thanks. <<

Here's more...

Also, I found the following internet site of interest.  It has a digitized photo
of a papyrus document (in Hebrew) dated in the Herodian period (1st cent BCE -
1st cent CE) containing the tetragrammaton.  You can plainly see how they wrote
the tetragrammaton in the ancient characters.
http://sunsite.unc.edu/expo/deadsea.scrolls.exhibit/Library/damasc.html
_________________________________________________________________________________
_
Over the past several decades many fragments of ancient Greek versions of the
Hebrew Scriptures have been discovered wherein the divine name was found
written, usually in Hebrew letters. This indicates that the divine name was used
in Greek versions until well into the ninth century C.E. Here are ten
manuscripts that contain the divine name, along with pertinent information.

(I put the original post at the end in the longer version)

(2) LXXVTS 10a renders the divine name by the Tetragrammaton written in ancient
Hebrew characters in the following places: Jon 4:2; Mic 1:1, 3; Mic 4:4, 5, 7;
Mic 5:4, 4; Hab 2:14, 16, 20; Hab 3:9; Zep 1:3, 14; Zep 2:10; Zec 1:3, 3, 4; Zec
3:5, 6, 7. This leather scroll, found in the Judean desert in a cave in Na hal
Hever, was dated to the end of the first century C.E. The fragments of this
scroll were published in Supplements to Vetus Testamentum, Vol. X, Leiden, 1963,
pp. 170-178.

(3) LXXIEJ 12 renders the divine name by the Tetragrammaton written in ancient
Hebrew characters in Jon 3:3. This shred of parchment, found in the Judean
desert in a cave in Nahal Hever, was dated to the end of the first century C.E.
It was published in Israel Exploration Journal, Vol. 12, 1962, p. 203.

(4) LXXVTS 10b renders the divine name by the Tetragrammaton written in ancient
Hebrew characters (</0>) in the following places: Zec 8:20; 9:1, 1, 4. This
parchment scroll, found in the Judean desert in a cave in Na hal  Hever, was
dated to the middle of the first century C.E. It was published in Supplements to
Vetus Testamentum, Vol. X, 1963, p. 178.

(5) 4Q LXX Levb renders the divine name in Greek letters <1> (IAO) in Le 3:12;
4:27. This papyrus manuscript, found in Qumran Cave 4, was dated to the first
century B.C.E. A preliminary report of this manuscript was presented in
Supplements to Vetus Testamentum, Vol. IV, 1957, p. 157.

(6) LXXP. Oxy. VII.1007 renders the divine name by abbreviating the
Tetragrammaton in the form of a double Yohdh in Ge 2:8, 18. This vellum leaf,
dated to the third century C.E., was published in The Oxyrhynchus Papyri, Part
VII, edited with translations and notes by Arthur S. Hunt, London, 1910, pp. 1,
2.

(7) AqBurkitt renders the divine name by the Tetragrammaton written in ancient
Hebrew characters (<45>) in the following places: 1Ki 20:13, 13, 14; 2Ki 23:12,
16, 21, 23, 25, 26, 27. These fragments of the Greek text of the version of
Aquila were published by F. Crawford Burkitt in his work Fragments of the Books
of Kings According to the Translation of Aquila, Cambridge, 1898, pp. 3-8. These
palimpsest fragments of the books of Kings were found in the synagogue genizah
in Cairo, Egypt. They were dated to the end of the fifth century or the
beginning of the sixth century C.E.

(8) AqTaylor renders the divine name by the Tetragrammaton written in ancient
Hebrew characters in the following places: Ps 91:2, 9; Ps 92:1, 4, 5, 8, 9; Ps
96:7, 7, 8, 9, 10, 13; Ps 97:1, 5, 9, 10, 12; Ps 102:15, 16, 19, 21; Ps 103:1,
2, 6, 8. These fragments of the Greek text of the version of Aquila were
published by C. Taylor in his work Hebrew-Greek Cairo Genizah Palimpsests,
Cambridge, 1900, pp. 54-65. These fragments were dated after the middle of the
fifth century C.E., but not later than the beginning of the sixth century C.E.

(9) SymP. Vindob. G. 39777 renders the divine name by the Tetragrammaton written
in archaic Hebrew characters (<89> or <:;>) in the following places: Ps 69:13,
30, 31. This fragment of a parchment roll with part of Ps 69 in Symmachus (68 in
LXX), kept in the Osterreichische Nationalbibliothek, Vienna, was dated to the
third or fourth century C.E. It was published by Dr. Carl Wessely in Studien zur
Palaeographie und Papyruskunde, Vol. XI., Leipzig, 1911, p. 171.

(10) Ambrosian O 39 sup. renders the divine name by the Tetragrammaton written
in square Hebrew characters in all five columns in the following places: Ps
18:30, 31, 41, 46; Ps 28:6, 7, 8; Ps 29:1, 1, 2, 2, 3, 3; Ps 30:1, 2, 4, 7, 8,
10, 10, 12; Ps 31:1, 5, 6, 9, 21, 23, 23, 24; Ps 32:10, 11; Ps 35:1, 22, 24, 27;
Ps 36:Sup, 5; Ps 46:7, 8, 11; Ps 89:49 (in columns 1, 2 and 4), Ps 89: 51, 52.
This codex, dated to the end of the ninth century C.E., has five columns. The
first column contains a transliteration of the Hebrew text into Greek, the
second column has the Greek version of Aquila, the third column has the Greek
version of Symmachus, the fourth column contains the LXX and the fifth column
contains the Greek version of Quinta. A facsimile edition of this palimpsest,
together with a transcript of the text, was published in Rome in 1958 by
Giovanni Mercati under the title Psalterii Hexapli Reliquiae . . . Pars prima.
Codex Rescriptus Bybliothecae Ambrosianae O 39 sup. Phototypice Expressus et
Transcriptus.

These ten manuscript fragments indicate that the translators of the Hebrew text
into Greek used the divine name where it occurred in the Hebrew text. Moreover,
the occurrence of the Tetragrammaton in Zec 9:4 corroborates the claim that the
Jewish Sopherim replaced the Tetragrammaton with 'Adho.nai' (Sovereign Lord) in
the Hebrew text in 134 places.
	


------------------------------

From: GAlanC@aol.com
Date: Mon, 11 Mar 1996 16:19:24 -0500
Subject: Exegetical Dictionaries 

I would like to know the opinion of the list regarding the following
Exegetical Dict's:

Theo. Lex of the NT -- Ceslas Spicq OP, tr by james Ernest

Exegetical Dict of the NT -- Balz & Schneider

Dict of NT Theology (?) -- Colin Brown

I am a pastor with intermediate Greek understanding. I am looking for a work
which will aid in my sermon and Bible study prep. At present all I have is
Vines, BAG, and Thayers.

Thanks
Alan Cassady
Montgomery, AL

------------------------------

From: Sherry Kull <skull@voicenet.com>
Date: Mon, 11 Mar 1996 18:53:47 -0500
Subject: Acts 19:2 

I promised my beginning Greek students that I'd ask you b-greekers for your
input on the usage of PISTEUSANTES in Acts 19:2.  The verse asks: EI PNEUMA
hAGION ELABETE PISTEUSANTES? Our textbook suggested that it could
legitimately mean action prior to the action of the main verb or attendant
circumstance, with neither grammar nor immediate context strongly pointing
one way or the other.  What do you think?  With the diversity of theological
positions represented by b-greek, I can't wait for your responses!

Sherry Kull
Adjunct Faculty
Biblical Theological Seminary
Hatfield, Pennsylvania
Sherry Kull
skull@voicenet.com


------------------------------

From: "A. Brent Hudson" <abhudson@wchat.on.ca>
Date: Tue, 12 Mar 1996 00:20:43 -0500
Subject: RE: Exegetical Dictionaries

Alan Cassady wrote:
I would like to know the opinion of the list regarding the following
Exegetical Dict's . . . =20

BROWN:
All of the dictionaries mentioned are good (although I have not =
personally used Spicq's work); however, Brown's has the advantage of an =
excellent index volume, which includes a separate indices for Scripture =
quotations, Rabbinic materials, pseudepigrapha, Qumran, Philo, Josephus, =
Hebrew & Aramaic words, Greek words, and a general subjects.  This far =
exceeds vol. 10 of TDNT!  Since Brown categorizes Greek words under =
English headings, it takes a big step in recognizing the concept of =
semantic domains, which may aid in exegesis (why an author chose one =
word over another etc.).=20

EDNT:
The Exegetical Dictionary of the NT is also an excellent work.  It does =
not have an index volume and thus, at that level, is not as usable as =
Brown (it has just an English to Greek index in vol. 3).  However, the =
EDNT deals with more words than Brown; moreover, its work on =
prepositions and other Greek particles shows a real deficiency in other =
dictionaries.  Also, EDNT has a good bibliography attached to most of =
its articles (though mostly German).=20

I also recommend the unabridged Liddell and Scott Lexicon (it is a real =
gold mine!).  Of those volumes you mentioned, I have found Brown to be =
the most helpful, since it has such a good index volume.  On the other =
hand, the EDNT is also an excellent work and makes up for some =
deficiencies in Brown.  These two works in conjunction to a good lexicon =
should keep your sermons and studies deeply rooted in Scripture and =
scholarship.

A. Brent Hudson

P. S. I have heard that Spicq's work is quite good.  I will be =
interested to see comments on that work myself.

- --------------------------------------------------
Graduate Student
McMaster University
Hamilton, ON, Canada

abhudson@wchat.on.ca   OR   g9117472.mcmaster.ca =20
- --------------------------------------------------




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End of b-greek-digest V1 #142
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