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03-30-2025, 10:18 PM
(This post was last modified: 04-01-2025, 01:08 AM by DavidFord.)
Is it possible that the author of Revelation got the concept of a "second death" from a Targum?
Targum Isaiah
_The Chaldee Paraphrase on the Prophet Isaiah [by Jonathan b. Uzziel]_ tr. by C.W.H. Pauli (1871), 226pp.
https://archive.org/details/chaldeeparap...d+death%22
Is 22:14
Page n85
14 The prophet said,
with mine ears I was hearing when
this was decreed from before the Lord of hosts,
_namely_, that this your iniquity shall not be forgiven you
till you die the second death,
said the Lord, the God, _the God_ of hosts.
Page n85
Thus we find in the Jerusalem Targum, Deut. xxxiii. 6,
"Let Reuben live in this world, and not die, ... , the second death,
with which the wicked die in the world to come."
The same phrase we find in the Targum on Isaiah lxv. 6, 15 ;
Jeremiah li. 39, 57; and in Philo. De Proemus and Poenis, p. 921.
Is 65:6
Page n232
6 Behold, it is written before me:
I will not give unto them prolongation in this life;
but I will recompense unto them the wages for their sins,
and deliver their bodies to the second death.
Is 65:15
Page n234
15 And ye shall leave your name for a curse to my chosen :
for the Lord God shall slay you with the second death,
and call His righteous servants by another name :
=======================
_The Targum of Jeremiah_ (The Aramaic Bible, Volume 12) (1987), 206pp.
https://www.amazon.com/Targum-Jeremiah-A...814654819/
https://archive.org/details/aramaicbible...d+death%22
Jer 51:39
Page 187
... 39. Bring distress upon them,
and they shall be like drunken men,
so that they shall not be strong,
and they shall die the second death,
and shall not live for the world to come,
says the Lord.
Jer 51:57, on 188-189:
57. And I will make her princes and her wise men drunk,
her governors and her tyrants and her mighty men;
and they shall die the second death
and not live for the world to come."
says the King;
the Lord of Hosts is his Name.
======================
(NABRE)
https://www.biblegateway.com/quicksearch...sion=NABRE
Revelation 2:11
“‘“Whoever has ears ought to hear what the Spirit says to the churches.
The victor shall not be harmed by the second death.”’
Revelation 20:6
Blessed and holy is the one who shares in the first resurrection.
The second death has no power over these;
they will be priests of God and of Christ,
and they will reign with him for [the] thousand years.
Revelation 20:14
Then Death and Hades were thrown into the pool of fire.
(This pool of fire is the second death.)
Revelation 21:8
But as for cowards, the unfaithful, the depraved,
murderers, the unchaste, sorcerers,
idol-worshipers, and deceivers of every sort,
their lot is in the burning pool of fire and sulfur,
which is the second death.”
=============================
Targum Psalms 49:9b-11
_The Targum of Psalms_ (2004), 254pp., on 102
https://www.amazon.com/Targum-Psalms-Ara...814654916/
https://archive.org/details/targumofpsal...?q=GEHENNA
https://archive.org/details/targumofpsal...d+death%22
9. ... and his misery and punishment would cease for ever,
10. and he would yet live for ever
and not see the judgment of Gehenna.
11. For the wise one shall see the wicked being judged^n in Gehenna;
the foolish and the demented shall perish together,
and leave their wealth to the righteous.
footnote n:
mtdnyn; M [fancy P]^110 dmytyn mytwt' tnyn’ wmtdnyn,
"who die the second death,
and are being judged."
========================
Targum Deuteronomy 33:6
https://www.sefaria.org/Targum_Jonathan_....6?lang=bi
Let Reuben live in this world,
nor die the second death
which the wicked die in the world to come;
and let his youths be numbered with
the young men of his brethren of Beth Israel.
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What do you make of this mention of Jeremiah?:
Matthew 27:9 (NIV)
https://biblehub.com/matthew/27-9.htm
Then what was spoken by Jeremiah the prophet was fulfilled:
“They took the thirty pieces of silver,
the price set on him by the people of Israel,
==============
The Greek Matthew text has corruption.
Matthew 27:9 (Aramaic Bible in Plain English)
https://biblehub.com/matthew/27-9.htm
Then was fulfilled what was spoken by the Prophet who said,
“I took thirty silver coins,
the price of The Precious One
on which they of the children of Israel had agreed.
==============
The text of Greek Romans has corruption.
If you were to correct this corrupted text, how would you correct it?:
Romans 5:7 (NIV)
https://biblehub.com/romans/5-7.htm
Very rarely will anyone die for a righteous person,
though for a good person someone might possibly dare to die.
==============
Of the options below, what was Paul most likely to have originally written?
https://dukhrana.com/peshitta/analyze_ve...ize=125%25
(Lamsa) Hardly would any man die for the sake of the wicked: but for the sake of the good, one might be willing to die.
(KJV) For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
http://dukhrana.com/peshitta/, EBV Dutch Peshitta
Romans 5:7 – Slechts bij hoge uitzondering zal iemand voor een boosdoener sterven, maar voor de goeden is een mens misschien nog wel bereid te sterven.
Slechts bij hoge uitzondering – letterlijk: ‘ternauwernood’ of: ‘nauwelijks’.
een boosdoener – letterlijk: ‘boosdoeners’. Dit is de lezing van de Aramese Peshitta.
De lezing van de Griekse NA28, MHT en TR luidt: ‘een rechtvaardige’.
google translate:
Romans 5:7 – Only in very rare cases will someone die for an evildoer, but for the good a person may be willing to die.
Only in very rare cases – literally: ‘barely’ or: ‘barely’.
an evildoer – literally: ‘evildoers’. This is the reading of the Aramaic Peshitta.
The reading of the Greek NA28, MHT and TR is: ‘a righteous one’.
=================
Do you believe Paul originally wrote:
‘Hardly any man would die for the sake of a wicked person’?
‘Hardly any man would die for the sake of a righteous person’?
=================
Below, is there a:
translation?
paraphrase?
Mark 5:41 (Berean Literal)
https://biblehub.com/mark/5-41.htm
And having taken the hand of the child, He says to her,
“Talitha, koum!”
which is translated,
“Little girl, I say to you, arise!”
Mark 5:41 (Greek Orthodox Church 1904)
https://biblehub.com/texts/mark/5-41.htm
καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ·
Ταλιθά, κοῦμι, ὅ ἐστι μεθερμηνευόμενον, Τὸ κοράσιον, σοὶ λέγω ἔγειρε.
Mark 5:41
https://biblehub.com/greek/koum_2891.htm
GRK: αὐτῇ ταλιθα κούμ ὅ ἐστιν
NAS: to her, Talitha kum! (which
KJV: unto her, Talitha cumi; which is,
INT: to her Talitha cumi which is
=================
In your view, did the Greek for Luke 7:47 correctly render what Jesus said in Aramaic?
Luke 7:47
https://biblehub.com/luke/7-47.htm
(Berean Literal)
Therefore I say to you this:
Her many sins have been forgiven,
for she loved much;
but to whom little is forgiven,
he loves little.”
(Young’s Literal)
therefore I say to thee,
her many sins have been forgiven,
because she did love much;
but to whom little is forgiven,
little he doth love.’
Luke 7:47 (Greek Orthodox Church 1904)
https://biblehub.com/texts/luke/7-47.htm
οὗ χάριν λέγω σοι,
ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί,
ὅτι ἠγάπησε πολύ·
ᾧ δὲ ὀλίγον ἀφίεται,
ὀλίγον ἀγαπᾷ.
=================
Luke 7 (NIV)
https://biblehub.com/niv/luke/7.htm
36 When one of the Pharisees invited Jesus to have dinner with him,
he went to the Pharisee’s house and reclined at the table.
37 A woman in that town who lived a sinful life
learned that Jesus was eating at the Pharisee’s house,
so she came there with an alabaster jar of perfume.
38 As she stood behind him at his feet weeping,
she began to wet his feet with her tears.
Then she wiped them with her hair,
kissed them
and poured perfume on them.
Regarding the scenario posed below, in your view did Simon answer correctly?
Luke 7 (Berean Literal)
https://biblehub.com/blb/luke/7.htm
41 “There were two debtors to a certain creditor.
The one owed five hundred denarii,
and the other fifty.
42 They having nothing to pay, he forgave both.
Therefore which of them will love him more?”
43 Simon answering, said,
“I take it that he to whom he forgave the most.”
And He said to him, “You have judged rightly.”
=================
Did she love because she was forgiven?
Was she forgiven because she loved?
IOW, with which if any of these statements do you agree?:
She loved because she was forgiven.
She was forgiven because she loved.
=================
The Old Covenant is null and void, having been replaced by a better, New Covenant.
Even when it was around, nobody except for Jesus could keep the Old Covenant.
The Old Covenant world/age passed away by the end of AD 70.
‘Amen’ can mean ‘continuing.’
So a better rendition of what's below is,
‘I am with you always, even to the end of the ages/worlds, continuing’:
Matthew 28:20 (Aramaic Bible in Plain English)
https://biblehub.com/matthew/28-20.htm
“And instruct them to keep everything whatever I have commanded you,
and behold, I am with you every day, even unto the end of time. Amen”
=================
What do you make of the translations present in the Greek Hebrews 7:2?
Do you believe that when it was originally written, Hebrews said that Melchizedek didn’t have a father or mother?
Hebrews 7 (Berean Litera)
https://biblehub.com/blb/hebrews/8.htm
1 For this Melchizedek, king of Salem, priest of God Most High,
having met Abraham returning from the slaughter of the kings,
and having blessed him,
2 is he to whom also Abraham apportioned a tenth of all,
first indeed being translated,
“king of righteousness;”
and then also, “king of Salem,”
which is, “king of peace.”
3 Without father,
without mother,
without genealogy,
having neither beginning of days nor end of life,
but having been made like the Son of God,
he remains a priest unto all time.
=================
Do you believe the Greek Mark 4:11-12 accurately presents what Jesus spoke in Aramaic?
Do you detect in the Greek a mistranslation of Jesus' Aramaic?
Mark 4 (Berean Literal)
https://biblehub.com/blb/mark/4.htm
9 And He was saying,
“He who has ears to hear,
let him hear.”
10 And when He was alone, those around Him with the Twelve began asking Him about the parable.
11 And He was saying to them,
“To you has been given the mystery of the kingdom of God,
but to those who are outside,
everything is done in parables,
12 so that,
‘Seeing, they might see and not perceive;
and hearing, they might hear and not understand;
lest ever they should turn,
and they should be forgiven.’”
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When Acts 21:7 was originally written, did it have:
Ptolemais?
Akko/ Aku/ Acco/ Acu?
Acts 21:7
https://biblehub.com/acts/21-7.htm
(NIV)
We continued our voyage from Tyre and landed at Ptolemais,
where we greeted the brothers and sisters and stayed with them for a day.
(Aramaic Bible in Plain English)
And we journeyed from Tyre and we came to the city Akko,
and we gave greeting to the brethren there and we lodged with them one day.
https://dukhrana.com/peshitta/analyze_ve...ize=125%25
(Etheridge) But we voyaged from Tsur, and came to Aku the city,
and gave the salutation to the brethren who were there, and abode among them one day.
(Murdock) And we sailed from Tyre, and arrived at the city Acco;
and we saluted the brethren there, and stopped with them one day.
=========================
Michael Grisanti, "Inspiration, Inerrancy, and the OT Canon: The Place of Textual Updating in an Inerrant View of Scripture" (Dec 2001), 577-598, on 584
PDF:
https://etsjets.org/wp-content/uploads/2...8_JETS.pdf
There are five other examples of scribal glosses in Genesis 14 where an updated place name is given instead of an outdated one.^22
This updating of the onomastic entries indicates the antiquity of the source document and was done to make the text intelligible to the reader.
22:
14:2: "Bela (that is, Zoar)";
14:3: "the valley of Siddim (that is, the Salt Sea)";
14:7: "Enmishpat (that is, Kadesh)";
14:8: "Bela (that is, Zoar)";
14:17: "the valley of Shaveh (that is, the King's Valley)."
Hat tip
Douglas Petrovich, _Origin of the Hebrews_ (2021), 314pp., on 35
https://www.amazon.com/Origin-Hebrews-Do...999040952/
=========================
Norton, William. 1889. _A Translation, in English Daily Used, of the Peshito-Syriac Text, and of the Received Greek Text, of Hebrews, James, 1 Peter, and 1 John, With an Introduction on the Peshito-Syriac Text, and the Revised Greek Text of 1881_ (London: W.K. Bloom), ~140pp.
What's below is from a Google books copy; the book is also at
https://archive.org/details/translationineng00nort
In the Introduction, pages l - li:
In the names of places, the Peshito shows the same independence of the Greek. . . . .
in Acts xxi. 7, the Gk. has, Ptolemais; the Syriac has, Acu.
Mr. Jer. Jones, in his work on the Canon, 1798, contends that the use of the name Acu, for Ptolemais, is a decisive proof that the Peshito must have been made not far in time from A.D. 70, when Jerusalem was destroyed. (vol. i. p. 103.)
He says that the most ancient name of this place among the Israelites was Aco, or Acco, Judges i.31;
that this name was afterwards changed to Ptolemais;
that some say it had its new name from Ptolemy Philadelphus, about 250 B.C.
He says it is certain that the old name Aco, was antiquated and out of use in the time of the Romans, and that the use of the old name Acu, in the Peshito, can be accounted for in no other way, but by supposing that the persons for whom the version was made were more acquainted with it, than with the new name Ptolemais;
that upon any other supposition it would have been absurd for him to have used Acu.
He says, that until the destruction of Jerusalem, one may suppose that the Jews may have retained the old name Aco still, out of fondness for its antiquity; but, he says,
"how they, or any other part of Syria, could, after the Roman conquest, call it by a name different from the Romans, seems to me impossible to conceive. . .
To suppose, therefore, that this translation, in which we meet with this old name, instead of the new one, was made at any great distance of time after the destruction of Jerusalem, is to suppose the translator to have substituted an antiquated name known to but few, for a name well known to all" (pp. 104, 105.)
Mr. Jones says that a similar proof that the Peshito cannot have been made much after A.D. 70, is found in the fact that the Peshito often calls the Gentiles, as the Jews were accustomed to do, _profane persons_, where the Greek calls them _the nations_, that is, the Gentiles.
The Peshito calls them profane, in Matt. vi.7; x.5; xviii.17; Mark vii.26; John vii.35; Acts xviii.4, 17; 1 Cor. v.1; x.20, 27; xii.2; 1 Pet. iv.3.
The expression is used, therefore, throughout the Peshito.
Mr. Jones says, that it shows that the writer was a Jew, for no other person would have called all the world profane; and that after the destruction of the temple, all Hebrew Christians must have seen that other nations were not to be reckoned unclean and profane in the Jewish sense, and that therefore this version must have been made either before, or soon after, A.D. 70. (On Canon, Vol. i., pp. 106-110.)
=========================
How do you account for the geographical details present in the Peshitta, but lacking in Greek mss.?
What letters are had in the Old Syriac for these geographical locations?: Capernaum. Bethania. Bethphage. Bethesda in John v.2.
Johann David Michaelis, _Introduction to the New Testament, tr., and augmented with notes (and a Dissertation on the origin and composition of the three first gospels)_ as translated by Herbert Marsh, 4 vols., vol. 2 part 1 (1802), 43-44
https://books.google.com/books?id=Y1gHAAAAQAAJ&pg=PA39
In the Curæ, in Act. Apost. § vi. p. 73, 74. I have taken notice of certain traces in the Syriac version, which lead to the supposition of its having been made by a native Jew.
To the reasons alleged in that treatise, which I submit to the determination of my readers, I will add, that the Syriac translator appears to have been so well acquainted with Palestine, that he must at least have visited that country, for he has frequently restored geographical names in the Greek Testament to their true Oriental orthography.
Capernaum is written in the Syriac Testament ... , that is, the village of Nahum;
Bethania, is written ... ;
Bethphage is written ... , which perfectly corresponds to its situation, for ... , in Arabic, signifies 'a valley between two opposite mountains,' an etymology which alone removes a contradiction which was supposed to exist between the New Testament and the Talmud ;
and Bethesda, John v.2. is written ... , which is probably conformable to the derivation, whether we translate it 'place of favour,' or 'place of the conflux of waters.'
The Syriac version therefore is the surest, and indeed the only guide, in discovering the etymology of geographical names, for the Arabic versions are too modern, and in other translations it was impossible to preserve the orthography of the East.
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Do you believe that in the original rendition of Mk 4:9-12, Jesus spoke of his intentionally "concealing the true meaning" of parables?
Richard Carrier, _On the Historicity of Jesus: Why We Might Have Reason for Doubt_ (2014), 696pp., on 419
https://archive.org/details/on-the-histo...concealing
Page 419
... In the Sea Narrative Jesus starts telling parables about the gospel (even beginning with an explanation of the whole concept of parable as a way of concealing the true meaning behind fictitious stories: Mk 4.9-12)...
Mark 4 (Berean Literal)
https://biblehub.com/blb/mark/4.htm
9 And He was saying,
“He who has ears to hear,
let him hear.”
10 And when He was alone, those around Him with the Twelve began asking Him about the parable.
11 And He was saying to them,
“To you has been given the mystery of the kingdom of God,
but to those who are outside, everything is done in parables,
12 so that,
‘Seeing, they might see
and not perceive;
and hearing, they might hear
and not understand;
lest ever they should turn,
and they should be forgiven.’”
Mark 4 (Lamsa)
https://biblehub.com/lamsa/mark/4.htm
9 And he said,
He who has ears to hear,
let him hear.
10 When they were alone by themselves,
those who were with him together with the twelve asked him about that parable.
11 And Jesus said to them,
To you is given to know the mystery of the kingdom of God,
but to the outsiders everything has to be explained by parables.
12 For seeing they see,
and yet do not perceive;
and hearing they hear,
and yet do not understand;
if they return,
their sins would be forgiven.
===========================
T. W. Manson (1893-1958), _The Teaching of Jesus: Studies of its Form and Content_ (1935), 351pp., on 76-80
https://www.amazon.com/Teaching-Jesus-T-...521091993/
https://archive.org/details/teachingofje...q=category
Page 76
mean those whom Jesus himself had called and a further group of people who had attached themselves to him.
With this class is contrasted the other class who are outside.
To the inner circle is given the secret of the Kingdom of God, to the others only parables.
The most obvious question to ask at this stage is how the two classes are divided :
what is it that places a man in the one class rather than the other?
In view of what has been said above on the nature of parables, there can be only one answer to this question.
It is the man himself who places himself in one category or another, and that simply by the response which he makes to the parables.
Those in whom religious insight and faith are awakened by the hearing of parables press into the inner circle for more.
Once more the saying applies:
'To him that hath shall be given'.
The parable is in practice a test :
and the response of a man to it is what determines whether he shall ever get beyond it to the secret of the Kingdom.
We are now brought face to face with the chief difficulty of the passage :
ἵνα βλέποντες ... ἀφεθῇ αὐτοῖς.
The stumblingblock here is the ἵνα.
As the text stands it can only mean that the object, or at any rate the result, of parabolic teaching is to prevent insight, understanding, repentance, and forgiveness.
On any interpretation of parable this is simply absurd.
If parables had this object or result, that in itself would be the strongest possible argument against making use of them, and would make it impossible to imagine why Jesus should have employed such a way of delivering his teaching.
The solution of the difficulty is to be sought in two directions.
The first clue is the parable of the Sower itself.
Commentators have pointed out that _vv_. 11, 12 are really an intrusion between the parable and its interpretation :
and the step from 'intrusion' to 'interpolation' is easily made.
But the intrusion of this saying is perfectly natural, if, as I believe, the 'Sower' is a parable about parabolic teaching.
'The sower sows the word' (_v_. 14) :
'and in many such parables he spake the word to them' (_v_. 33)
Now the one thing that is clear in the parable is that the result of the sowing depends, not on the seed, but on the kind of ground in which it lodges.
In other words the efficacy of parables depends, not on the parables, but on the character of the hearers.
The object of sowing is not to prevent growth and fruition but rather to see whether anything will grow and give fruit.
Granted this, it will follow that the inner circle in _v_. 11 represent the good ground which brings forth fruit ;
while those outside correspond to the ground which, for various reasons, produces nothing.
The second clue lies in the fact that the quotation from Is. vi. 9 f. ends with the words καὶ ἀφεθῇ αὐτοῖς, departing from LXX ..., and the Hebrew ..., and agreeing with the Targum ... .
This suggests that the last part of the quotation is given in what was the accepted version for synagogue purposes, a version which later was incorporated in the written Targum.
It also stamps the saying as Palestinian in origin and thus creates a strong presumption in favour of its authenticity.
If we now turn to the beginning of the quotation we find that in the Targum it runs as follows:^1 [1: Ed. P. de Lagarde, p. 230]
...
And he said :
Go and speak to this people
who hear indeed
and do not understand,
and see indeed
but do not know.
Turned into Greek this would be: ... .
Here again the quotation in Mark agrees with the Targum against both the Hebrew and the LXX in putting the verbs in the third person rather than the second.
The chief point of difference is that the Marcan form gives final clauses where the Targum has relative clauses.
Now in Aramaic the particle ... [I'm guessing it's ר resh, which looks like ד dalet], which is used in the Targum here, can be used to introduce either a relative or a final clause :
it can mean either
οἵ
or
ἵνα.
The conclusion to be drawn is, I think, that the form in which the words were spoken by Jesus approximated to what we find in the Targum, and that the Marcan version rests on a misunderstanding of the Aramaic due mainly to the ambiguity of the particle ... [I'm guessing it's ר resh, which looks like ד dalet]
We may conjecture that what Jesus said was:
To you is given the secret of the Kingdom of God;
but all things come in parables to those outside who
See indeed but do not know
And hear indeed but do not understand
Lest they should repent and receive forgiveness^1 [1: Cf. Is. xlii. 18-20]
where the last words would seem to mean :
'For if they did, they would repent and receive forgiveness'.
In support of this interpretation one other point may be mentioned.
If the object of the quotation were to show that parabolic teaching was calculated to harden the hearts of the hearers, it is curious that the words in Is. vi. 9 f. which would most strongly suggest this are precisely those which are omitted in Mark :
'Make the heart of this people fat
and make their ears heavy,
and shut their eyes,
lest they see with their eyes
and hear with their ears,
and understand with their heart'.
These would surely be more apt to the purpose than what we actually have in Mark :
and it seems to me significant that they are _not_ quoted.
With the omission of these words the conjunction ... is left in the air :
and at once two possibilities emerge.
Either it may be taken in the sense suggested above, in which case it will appear that the real cause of the blindness of those outside is that they do not wish to repent and be forgiven : a deadly self-satisfaction is the real hindrance to the efficacy of parabolic teaching.
Or, though this seems to me less probable, we may place a full stop after 'understand' and take ... in its other sense of 'perhaps'.
The last words would then express a hope that the unresponsiveness of these people will yet be overcome-- 'Perhaps they may yet repent'.
If it be objected that this interpretation of the passage makes Jesus do violence to the Old Testament text, the answer is that this passage is a piece of Haggadah and that the passage from Isaiah is not cited as a proof-text but as an illustration.
Further, it is not cited in the original but in the current Aramaic version, which, as we have already seen, departs from the Hebrew in several important particulars.
And it may be added that Jewish practice permitted and approved a much greater freedom in the use of the Scriptures when quoted in Haggadah than would be allowable when strict interpretation of the Law was in question.
Anyone who is familiar with the feats of exegesis performed in the homiletic Midrashim will find nothing startling in this case.
We may conclude then that the text as it stands in _v_. 12 rests on a misunderstanding of what Jesus really said and that the true sense of his words would be given by a text running somewhat as follows:
...^1 [1: This represents an Aramaic original which would be somewhat as follows: ...
which has been misunderstood as if it were: ...
thus producing the text which stands in Mark.]
The passage will then be in complete agreement with what we learn elsewhere in the Synoptic Gospels about the nature and object of teaching in parables.
It will be clear that the purpose of parables is not to harden the hearts of the hearers, but that it is the hardness of heart of the hearers that defeats the purpose of parables.
The quotation from Isaiah is not introduced by Jesus to explain the purpose of teaching in parables, but to illustrate what is meant by
οἵ ἔξω :
it is in fact a definition of the sort of character which prevents a man from becoming one of those to whom the secret of the Kingdom is given, a description in language borrowed from the Jewish Bible of those people who did not produce the things for which Jesus was constantly seeking-- insight, repentance, and faith.
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T. W. Manson, _The Beginning of the Gospel_ (1950), on 74
https://www.amazon.com/Beginning-Gospel-...19236104X/
https://archive.org/details/beginningofg...?q=aramaic
Page n85
This story ["The Fruitless Fig-tree"], taken at its face value, bristles with difficulties, most of which arise from two sources.
...
The other source of difficulty is the so-called 'cursing' of the tree.
It is felt to be completely out of tune with what we otherwise know of the character of Jesus.
...
As for the second difficulty, it has been pointed out that in Aramaic only the tone of voice would distinguish between a simple statement and what seems like a curse.
I suspect that there are some serious misunderstandings in the story as it stands;
but any attempt to correct them involves more guess-work than can be indulged in here.
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Do you believe that Paul coined the phrase "obedience of faith"?
Delio DelRio, _Paul and the Synagogue: Romans and the Isaiah Targum_ (2013), 133pp., on xvii
https://biblehub.com/lexicon/romans/1-5.htm
https://www.amazon.com/Paul-Synagogue-Ro...620321971/
...the phrase ὑπακοὴν πίστεως ("obedience of faith")...
the uniqueness of the phrase, which is found only in Rom 1:5 and 16:26 within the whole of ancient literature.
The uniqueness of the phrase justifiably has led some scholars to describe the phrase [as] coined by Paul.
Romans 1:5 (Disciples’ Literal NT)
https://www.biblegateway.com/passage/?se...rsion=DLNT
through Whom we received grace and apostleship for _the_ obedience _of_ faith among all the Gentiles for the sake of His name,
Romans 16:26 (Disciples’ Literal NT)
https://www.biblegateway.com/passage/?se...rsion=DLNT
but now having been revealed and having been made-known to all the nations
through _the_ prophetic Scriptures
according to _the_ command _of_ the eternal God for _the_ obedience _of_ faith[a],
a: Same phrase as in 1:5.
Acts 6:7
https://biblehub.com/acts/6-7.htm
(Young's Literal)
And the word of God did increase,
and the number of the disciples did multiply in Jerusalem exceedingly;
a great multitude also of the priests were obedient to the faith.
(Aramaic Bible in Plain English)
And the word of God was magnified
and the number of the disciples was multiplied greatly in Jerusalem,
and many people of the Judeans were obeying the faith.
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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)
https://biblehub.com/lsv/matthew/5.htm
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)
http://dukhrana.com/peshitta/index.php
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
https://www.amazon.com/Sayings-Jesus-T-W-Manson/dp/B000XTBMN2/
https://archive.org/details/sayingsofjesusas0000mans/page/158/mode/2up?q=mistranslation
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
https://www.amazon.com/Rabbinic-literature-Gospel-teachings-Montefiore/dp/B00085IEJQ/
https://archive.org/details/rabbinicliteratu0000mont/page/49/mode/1up?q=swearing
R. Huna said,
'The yea of the righteous is a yea ;
their no is a no' (Ruth R. vii. § 6, on iii. 18).
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In the Greek NT Mt 6:34, is "itself" a "mistranslation of the Aramaic dileh, meaning 'its own affairs'"?
Matthew 6:34
https://biblehub.com/matthew/6-34.htm
https://biblehub.com/interlinear/matthew/6-34.htm
(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)
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
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
https://www.amazon.com/Sayings-Jesus-T-W...000XTBMN2/
https://archive.org/details/sayingsofjes...ranslation
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.
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Do you believe "there is fundamental discontinuity between the 'son of man' of Dan 7:13 and the 'son of man' of the NT"?
Michael B. Shepherd, "Daniel 7:13 and the New Testament Son of Man" (2006)
https://www.galaxie.com/article/wtj68-1-07#GWTJ68A071
The linguistic and exegetical tools of modern scholarship have been wielded for every conceivable interpretation of Dan 7:13 with the exception of what has been called by James Montgomery the earliest and past prevailing interpretation among Jews and Christians-- the messianic interpretation.
Although a point of interest will occasionally be addressed by a scholar who holds to the messianic interpretation, a sustained argument based on all the contextual evidence is nowhere to be found.
This situation creates a host of problems for understanding the relationship between Dan 7:13 and the NT.
The overwhelming consensus among critical scholars is that there is fundamental discontinuity between the “son of man” of Dan 7:13 and the “son of man” of the NT.
Here the proposed solution to the problem is that the “son of man” of Dan 7:13 is in fact an individual figure as identified by Jesus and the NT authors.
Whatever else may be said about discontinuity between the testaments, a significant line of continuity is in view with the use of Dan 7:13 in the NT.
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David Alan Black, "New Testament Semitisms" _The Bible Translator_ (April 1988), 215-223, on 219-220
https://docs.google.com/file/d/0BxdOYisj...JByeEfzZng
http://www.bible-researcher.com/hebraisms.html
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").
======================
Would a native Greek speaker write
"body of _noun_"
to speak of
"_adjective_ body"?
"body of" from Young's Literal
https://www.biblegateway.com/quicksearch...ultspp=250
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,
==============
Would a native Greek speaker write
"son/s of _noun_"
to speak of
"_adjective_ man/men"?
"sons of" from Young's Literal
https://www.biblegateway.com/quicksearch...ultspp=250
"sons of the"
https://www.biblegateway.com/quicksearch...ultspp=250
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,
==============
Would a native Greek speaker write "sons of Israel" to refer to Israelites?
"sons of Israel" from Young's Literal
https://www.biblegateway.com/quicksearch...ultspp=250
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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http://www.bible-researcher.com/hebraisms.html#nota3
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
https://www.biblegateway.com/quicksearch...ultspp=250
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.
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04-11-2025, 07:16 PM
(This post was last modified: 04-12-2025, 12:15 AM by DavidFord.)
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
https://www.amazon.com/Aramaic-Origin-Fo...331633184/
https://archive.org/details/aramaicorigi...up?q=casus
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 γαρ 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 ;
[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*? ]
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.
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Do you disagree with any of this?:
H. Louis Ginsberg, _Studies in Daniel_ (1948), 92pp., on 41
https://www.amazon.com/Studies-Daniel-Lo...873341074/
https://archive.org/details/studiesindan...zimmermann
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.
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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/
https://archive.org/details/aramaicorigi...slation%22
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)
https://dukhrana.com/peshitta/msviewer.php?ms=4&id=377
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)
https://biblehub.com/interlinear/john/1-8.htm
Not
was
He
the
Light,
but
2443 hina ἵνα that
3140 martyrēsē μαρτυρήσῃ he might witness
concerning
the
Light.
John 1:8 (Berean Literal)
https://biblehub.com/john/1-8.htm
He was not the Light,
but _came_ that he might witness concerning the Light.
John 1:8 (Disciples’ Literal NT)
https://www.biblegateway.com/passage/?se...rsion=DLNT
That _one_ was not the Light,
but _came_ in order that he might testify concerning the Light—
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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
https://archive.org/details/aramaicorigi...ithesis%22
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)
https://biblehub.com/blb/john/8.htm
https://biblehub.com/interlinear/john/8-45.htm
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
http://www.earlychristianwritings.com/te...saron.html
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)
https://biblehub.com/john/8-45.htm
“But you are not believing in me,
I who am speaking the truth.”
(based on Younan's John 8:34)
http://dukhrana.com/peshitta/msviewer.php?ms=4&id=424
But I d'sh-r-r-a [who truly] speak--
me you do not believe!
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