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b-greek-digest V1 #942




b-greek-digest            Tuesday, 7 November 1995      Volume 01 : Number 942

In this issue:

        Re: Lk 19:1-10: ambiguous present tense
        Re: "Perfect"?
        Re: Graber -- off the backboard!
        Discourse Analysis
        Re: "Perfect"?
        Re: Discourse Analysis
        Re: Discourse Analysis
        Re: Romans 4:13
        Re: Discourse Analysis
        Greek Grammars
        Re: Discourse Analysis
        Re: Lk 19:1-10: ambiguous present tense
        Re: Discourse Analysis
        Re: Romans 4:13
        Re: Lk 19:1-10: ambiguous present tense
        Online Bible
        Jn 1:1
        RE: Mike 
        Re: Online Bible
        Re: Jn 1:1

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

From: David Moore <dvdmoore@dcfreenet.seflin.lib.fl.us>
Date: Mon, 6 Nov 1995 00:58:55 -0500 (EST)
Subject: Re: Lk 19:1-10: ambiguous present tense

"Carl W. Conrad" <cwconrad@artsci.wustl.edu> wrote:

>The lectionary gospel text in my church today was the Zacchaeus narrative
>in Luke. Although I was certainly aware of the special status of TELWNAI in
>Luke as paradigms of the righteous in antithesis to the Pharisees (Lk
>3:12-13; 7:29; 18:9-14); yet I was not aware of the Joseph Fitzmyer (Anchor
>Bible) interpretation of the Zacchaeus pericope: that here is a man who,
>although a despised publican, indeed an ARXITELWNHS, has evidently been
>regularly donating 50% of his income to the poor and reimbursing 4-fold any
>persons whom he is found to have defrauded. The key verse 8 uses the
>present tense for Zacchaeus' declaration, in response to scoffers' outrage
>that Jesus should have chosen to dine with a "sinner," that his customary
>practice more than satisfies the requirements of the Law.
>
>I had always sort of "taken for granted" that vs. 8 was an assertion of
>what Zacchaeus intended to do hereafter in response to the confrontation
>with Jesus, and that the translation of NRSV of the verbs of this verse in
>the FUTURE tense was appropriate to the right interpretation of the
>passage. In viewing the text this morning, we noted that RSV retains the
>present tense in English to translate the Greek present tense.
>
>It appears to me that there are indicators pointing both to the traditional
>interpretation (that Zacchaeus promises he will undertake these actions)
>and to the Fitzmyer interpretation. In favor of the latter is the fact that
>there is nothing in the narrative that says Zacchaeus is repenting of
>former sins (unless one wants to read "EI TINOS TI ESUKOFANTHSA" that way)
>and that Jesus makes the dinner appointment at the house of Zacchaeus with
>the assertion (v. 9), "KAQOTI KAI AUTOS hUIOS ABRAAM ESTIN." In favor of
>the alternative view is what would appear to be an indicator of a
>conversion on Zacchaeus' part, Jesus's declarations, (v. 9) "SHMERON
>SWTERIA TWi OIKWi TOUTWi EGENETO" and (v. 10) "HLQEN hO hUIOS TOU ANQRWPOU
>ZHTHSAI KAI SWSAI TO APOLWLOS."
>
>As intriguing to me as the fact that an noteworthy interpreter has argued
>for such an interpretation and the evident ambiguity of the story itself is
>the use of the present tense in v. 8. We have just had an intriguing
>discussion of the possibilities of varied interpretation of the Greek
>present tense, and it occurs to me that this particular instance is
>sufficiently ambiguous to invite discussion amongst our learned colleagues.
>What do you think this present tense means about Zacchaeus' habitual
>behavior or future demonstration of present repentance?

	There are several problems with Fitzmyer's interpretation which,
IMO, tip the balance in favor of the traditional interpretation of this
passage.  Carl has hinted at some of these points but allow me to develop
them a little. 

	First is his taking hUPARXONTWN (v. 8) to mean "income."  (Cf.
Louw & Nida 57.189-57.208 for a number of words that *could* be used in
this sense.) He cites Luke 8:3 and Acts 4:32 as possibly supporting this
interpretation (Fitzmyer, 1225), but there is no compelling reason to
translate either of these instances as he has understood the word.  So it
seems better to take hUPARCIS (Is that the right lexical form of this
part.?) in its usual lexical meaning - which fits quite well in both Lk.
8:3 and Acts 4:32.  Zacchaeus' dedication of half his ownings as donations
to the poor would be very much in keeping with Jesus' teaching regarding
riches as recorded in Luke (Lk. 18:22; 12:32-34; cf. also Acts 4:32-35)
and could be seen as the fruit of sincere repentance and faith (Lk. 3:8,
9; 6:43f.). 

	Second, Fitzmyer does not deal adequately with SHMERON in v. 9. 
He says, "Jesus pronounces not forgiveness but the vindication of
Zacchaeus: Jesus announces salvation 'to this house' because he sees that
Zacchaeus is innocent..." (Fitzmyer 1220-21).  In saying this, Fitzmyer
leaves out the implication that Zacchaeus' change of heart has come
"today."  Otherwise, that salvation has come "today" in that Jesus, who
embodies salvation, has come to Zacchaeus' house (Fitzmyer 1225) is a
concept that may be present in the Lord's saying; but such an emphasis,
without at least equal emphasis on the other characters' (in this case
Zacchaeus') response to Jesus would be uncharacteristic of Luke. 

	Third, there is good reason to take the two verbs in the present
form here as futuristic presents.  APODIDWMI must be futuristic since it
depends on the conditional clause, "*If* I have extorted anything from
anyone...." The aorist, of course, would not have to be preterite, but it
would be highly illogical to think that it was customary for Zacchaeus to
extort from people and then pay them back fourfold.  His statement, with
its conditional "if" clause, can only be taken as a good-faith promise to
pay back anyone he may have cheated.  If we take APODIDWMI as a futuristic
present, the chances are much better that DIDWMI should be understood
similarly.  Also, notice the use of KURIE in the middle of Zacchaeus'
speech.  This may indicate that he is recognizing Jesus' right to call him
to such a radical change of direction in his life.


David L. Moore                             Southeastern Spanish District
Miami, Florida                               of the  Assemblies of God
dvdmoore@dcfreenet.seflin.lib.fl.us           Department of Education



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

From: Rod Decker <rdecker@inf.net>
Date: Tue, 7 Nov 1995 06:30:19 -0600
Subject: Re: "Perfect"?

Eric commented that:

>...God has no purpose
>for miracles.  Miracles in the Bible were never in one instance used strictly
>for someone's personal benefit...
>miracles were God's
>witness that the one teaching was truly from God...
...
>authority to do so.  Jesus rebuked them and healed the man.  Why?  Not because
>he felt sorry for the man.  But to show He had the authority from God to do
>what He did and say what He said.  That's the only use that God's ever had of
>miracles.

Let's be a bit cautious here; I'm afraid we've a reductionist argument.
Must there be only ONE purpose for miracles? I doubt Dave Moore would
disagree that miracles did, indeed, authenticate God's messenger. Is there
some great problem with their also (intentionally) expressing compassion?
It seems that Mark 4:41 would qualify as a statement of compassionate
purpose.

>I agree that if my child were sick, that a miracle would be pretty
>"useful" but I wouldn't expect God to perform a miracle.  By the way, there is
>a difference between God's miraculous healing and God's providencial hand in
>matters (which I do believe), but that is perhaps a different subject.

If you don't expect it, then might it be considered grace if God were to
supernaturally intervean in such a situation? :)

Part of the question, esp. as you phrase it, is definitional. If we define
miracle as a supernatural intervention of God in history for revelational
purposes (and I think such a def. or one similar might be defensible), then
we might not describe instances of healing as miraculous--at least if
"revelational" is viewed in terms of special revelation. On the other hand,
do we lock God in a box and argue that he CANNOT intervean in instances of
physical malady? Or even, DOES NOT intervean?

I would certainly agree that God ought not to be viewed as a "cosmic
vending machine" from whom we can _demand_ miracles, etc. But do we pray
and expect anything by way of response other than a psychological boost? If
we do, then is God interveaning in a supernatural way? Does God accomplish
healing, whether directly or by indirect means, in response to prayer on
some occasions? Yes, God does work providentially, perhaps even most of the
time. But I'm not convinced that the universe is so neat and tidy as some
think (and I say that from a "cessationist" position!).

But perhaps we've wandered quite a ways from the meaning of "perfect"...  :)
So I'll not pursue the matter further.

Rod

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Rodney J. Decker                      Calvary Theological Seminary
Asst. Prof./NT                                   15800 Calvary Rd.
rdecker@inf.net                        Kansas City, Missouri 64147
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~



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

From: Rod Decker <rdecker@inf.net>
Date: Tue, 7 Nov 1995 06:30:25 -0600
Subject: Re: Graber -- off the backboard!

Although I'm not sure what happened to the subject line???...

>>I am using with great success James Voelz, Fundamental Greek Grammar (

Voelz is a first year textbook and I don't think would be at all suitable
for what Phil requested. I used it for first year for a numbr of years, but
have since switched to Mounce and found it much better. Porter's _Idioms_
or Young's _Intermediate_ would both be better, but neither are really
"advanced grammar"--though if the proposed reading course assumes only 1
year of Greek, then they are probably most appropriate. If something a bit
"heavier" is desired, then I think Wallace's syntax will be worth looking
at (if and when it ever appears--it's now been pushed back to spring).
Based on the draft MS I've been using, it will be more exhaustive than the
other two noted--perhaps even to exhaustive for 3d semester students.

>>This together with Bowne's "Greek Practice" on the Mac make for a very
>>enjoyable and productive semester.

Can anyone pass along any further info on this program?

Thanks,

Rod

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Rodney J. Decker                      Calvary Theological Seminary
Asst. Prof./NT                                   15800 Calvary Rd.
rdecker@inf.net                        Kansas City, Missouri 64147
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~



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

From: Allan Lyons <lyons@dlcwest.com>
Date: Tue, 7 Nov 1995 07:18:54 -0600
Subject: Discourse Analysis

I am looking for any information/resources (books, articles, URLs, 
etc.) that deal with discourse analysis and the Biblical text.  How is 
discourse analysis used?  What does discourse analysis offer to the 
biblical scholar?  etc.  If anyone is interested, they could contact me 
for a summary.

Thanks.

Allan Lyons
lyons@dlcwest.com

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

From: "Carl W. Conrad" <cwconrad@artsci.wustl.edu>
Date: Tue, 7 Nov 1995 08:01:40 -0600
Subject: Re: "Perfect"?

I really think that this discussion of miracles has wandered pretty far off
the concerns of the list. There are other places for that sort of
discussion. The question here is what proper significance we can assign to
TO TELEION in 1 Cor 13:10.

Carl W. Conrad
Department of Classics, Washington University
One Brookings Drive, St. Louis, MO, USA 63130
(314) 935-4018
cwconrad@artsci.wustl.edu  OR cwc@oui.com
WWW: http://www.artsci.wustl.edu/~cwconrad/



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

From: David Moore <dvdmoore@dcfreenet.seflin.lib.fl.us>
Date: Tue, 7 Nov 1995 09:17:43 -0500 (EST)
Subject: Re: Discourse Analysis

On Tue, 7 Nov 1995, Allan Lyons wrote:

> I am looking for any information/resources (books, articles, URLs, 
> etc.) that deal with discourse analysis and the Biblical text.  How is 
> discourse analysis used?  What does discourse analysis offer to the 
> biblical scholar?  etc.  If anyone is interested, they could contact me 
> for a summary.

	You might want to take a look at _Style and Discourse_, by Nida, 
Louw, Snyman, and Cronje (Capetown: Bible Society, 1983).  It can be 
ordered through ABS.

David L. Moore                             Southeastern Spanish District
Miami, Florida                               of the  Assemblies of God
dvdmoore@dcfreenet.seflin.lib.fl.us           Department of Education



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

From: Stephen Carlson <scc@reston.icl.com>
Date: Tue, 7 Nov 95 10:33:53 EST
Subject: Re: Discourse Analysis

David Moore wrote:
> On Tue, 7 Nov 1995, Allan Lyons wrote:
> > I am looking for any information/resources (books, articles, URLs, 
> > etc.) that deal with discourse analysis and the Biblical text.  How is 
> > discourse analysis used?  What does discourse analysis offer to the 
> > biblical scholar?  etc.  If anyone is interested, they could contact me 
> > for a summary.
> 
> 	You might want to take a look at _Style and Discourse_, by Nida, 
> Louw, Snyman, and Cronje (Capetown: Bible Society, 1983).  It can be 
> ordered through ABS.

There's also a book that applies discourse analysis to 1 Corinthians,
written by a fellow listmember:  Ralph Bruce Terry, A DISCOURSE ANALYSIS
OF FIRST CORINTHIANS (SIL, 1995).  It has helped me understand Paul's
argument (which initially seemed almost contradictory) concerning food
offered to idols.

Stephen Carlson
- -- 
Stephen Carlson     :  Poetry speaks of aspirations,  : ICL, Inc.
scc@reston.icl.com  :  and songs chant the words.     : 11490 Commerce Park Dr.
(703) 648-3330      :                 Shujing 2:35    : Reston, VA  22091   USA

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

From: Noam Hendren <noamh@netmedia.co.il>
Date: Tue, 7 Nov 1995 16:41:45 GMT
Subject: Re: Romans 4:13

To follow up on David Moore's reply:

The "apposition" to H EPANGELIA gives the content, the text you might say, 
of the promise.  What I find interesting is the use of the term KOSMOS to 
refer to the inheritance.  In Genesis the term Eretz is used, a term which 
can refer to a specific land or to the entire earth (contrast Gen. 12:1, 5 
with Creation and flood accounts). Since the promise to Abraham and his 
seed focused on the land of Israel as delineated in Gen. 15, it is 
significant to note Paul's word choice in this verse: GH would have been 
the natural choice, one which leaves open the options inherent in eretz.  
KOSMOS, on the other hand, clearly gives a universal twist to the 
promise (Messianic Kingdom?, cf. Beatitudes; Heb. 2:3-5, there THN 
OIKOUMENHN THN MELLOUSAN).

Since TW ABRAAM is connected to TW SPERATI AUTOU by H rather than KAI, the 
singular pronoun which follows focuses on the primary object (Abraham) 
without excluding "his seed" which is understood to be an heir of the 
promise "in him" (cf. Gen. 13:15; 17:8, prior to Isaac's birth, where "and" 
is used).

Noam Hendren (ThM. 1980, OT and Semitics, DTS)
Kfar Saba, Israel

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

From: Kenneth Litwak <kenneth@sybase.com>
Date: Tue, 7 Nov 1995 08:47:42 +0800
Subject: Re: Discourse Analysis

 
> I am looking for any information/resources (books, articles, URLs, 
> etc.) that deal with discourse analysis and the Biblical text.  How is 
> discourse analysis used?  What does discourse analysis offer to the 
> biblical scholar?  etc.  If anyone is interested, they could contact me 
> for a summary.
> 
> Thanks.
> 
> Allan Lyons
> lyons@dlcwest.com

   I' m sure others on the list will have more specific suggestions,
but I saw a few titles in the recent copy I got of the Scholarly
Resources Catalog from the Amer. Bible Society (though the one that
got my interest the most was on Hebrew poetry, I believe there were
titles related to NT Greek).  I don't have it with me so I can't be
more specific at the moment (if you need more, try me after next
Monday -- until then, I'm not doing anything but reading stuff on
anthropology and the NT for a presentation).


Ken Litwak
GTU
Bezerkley, CA

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

From: "JOHN HAYDEN, JEWELL, IA" <hayden@duke.iccc.cc.ia.us>
Date: Tue, 7 Nov 1995 12:34:55 -0600
Subject: Greek Grammars

I've never taught Greek, but when Dan Wallace taught intermediate at Grace
we used Zerwick's _Grammar_.  Just a recollection.  I'm not sure why he
preferred it at that time.

John Hayden
Iowa Central Community College

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

From: "Philip L. Graber" <pgraber@emory.edu>
Date: Tue, 7 Nov 1995 13:49:32 -0500 (EST)
Subject: Re: Discourse Analysis

For discourse analysis of New Testament texts, see especially Stephen H. 
Levinsohn, *Discourse Features of New Testament Greek: A Coursebook* 
(Dallas: SIL, 1992). A new title that addresses applications to Hebrew is 
Walter R. Bodine, ed., *Discourse Analysis of Biblical Literature: What 
It Is and What It Offers* (Atlanta: Scholars Press, 1995).

Philip Graber				Graduate Division of Religion
Graduate Student in New Testament	211 Bishops Hall, Emory University
pgraber@emory.edu			Atlanta, GA  30322  USA

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

From: "Philip L. Graber" <pgraber@emory.edu>
Date: Tue, 7 Nov 1995 14:06:51 -0500 (EST)
Subject: Re: Lk 19:1-10: ambiguous present tense

On Sun, 5 Nov 1995, Carl W. Conrad wrote:

> As intriguing to me as the fact that an noteworthy interpreter has argued
> for such an interpretation and the evident ambiguity of the story itself is
> the use of the present tense in v. 8. We have just had an intriguing
> discussion of the possibilities of varied interpretation of the Greek
> present tense, and it occurs to me that this particular instance is
> sufficiently ambiguous to invite discussion amongst our learned colleagues.
> What do you think this present tense means about Zacchaeus' habitual
> behavior or future demonstration of present repentance?

Since none of our learned colleagues have responded, I guess I will. Luke 
Johnson translates DIDWMI as "am giving," explaining that Zacchaeus is 
indicating that his repentance is not a one-shot deal, but a change in 
habit. Whether or not this is a good reading, it certainly is a 
legitimate use of the present tense in English. It is stewardship season 
in many churches, and a natural response to the question, "What will you 
give to the church next year?" might be, "I am giving $xx.xx/month next 
year." According to Mari's analysis (of both Greek and English), this is 
accounted for by the fact that present realizes imperfective aspect but 
not tense. In context, the time reference is clearly future. In the 
Zacchaeus story, the context would also seem to indicate future 
(Zacchaeus is identified as a sinner, and Jesus says that "today" 
salvation has come, etc.).

Philip Graber				Graduate Division of Religion
Graduate Student in New Testament	211 Bishops Hall, Emory University
pgraber@emory.edu			Atlanta, GA  30322  USA


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

From: "James K. Tauber" <jtauber@tartarus.uwa.edu.au>
Date: Wed, 8 Nov 1995 03:21:15 +0800 (WST)
Subject: Re: Discourse Analysis

> > I am looking for any information/resources (books, articles, URLs, 
> > etc.) that deal with discourse analysis and the Biblical text.  How is 
> > discourse analysis used?  What does discourse analysis offer to the 
> > biblical scholar?  etc.  If anyone is interested, they could contact me 
> > for a summary.

Check out some of the bibliographies on the Hellenistic Greek Linguistics 
Pages:

	http://www.entmp.org/HGrk/bibliographies/

especially Jeff Reed's.

James K. Tauber <jtauber@tartarus.uwa.edu.au>
University Computing Services and Centre for Linguistics
University of Western Australia, Perth, AUSTRALIA
http://www.uwa.edu.au/student/jtauber                 finger for PGP key




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

From: "Carlton L. Winbery" <winberyc@linknet.net>
Date: Tue, 7 Nov 1995 14:08:34 -0600
Subject: Re: Romans 4:13

Noam Hendren wrote:
> What I find interesting is the use of the term KOSMOS to
>refer to the inheritance.  In Genesis the term Eretz is used, a term which
>can refer to a specific land or to the entire earth (contrast Gen. 12:1, 5
>with Creation and flood accounts). Since the promise to Abraham and his
>seed focused on the land of Israel as delineated in Gen. 15, it is
>significant to note Paul's word choice in this verse: GH would have been
>the natural choice, one which leaves open the options inherent in eretz.
>KOSMOS, on the other hand, clearly gives a universal twist to the
>promise (Messianic Kingdom?, cf. Beatitudes; Heb. 2:3-5, there THN
>OIKOUMENHN THN MELLOUSAN).<

It may be that Paul has Gen. 18:18 and/or 22:18 where the LXX has EQNH THS
GHS, "the nations of the earth" for the inheritance.  KOSMOS would be
closer to this expression and would fit with Paul's concept of his
apostleship to the EQNH.


Carlton Winbery
Prof. Religion
LA College,
Pineville,La
winberyc@linknet.net
fax (318) 442-4996



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

From: "Carl W. Conrad" <cwconrad@artsci.wustl.edu>
Date: Tue, 7 Nov 1995 16:13:56 -0600
Subject: Re: Lk 19:1-10: ambiguous present tense

At 1:06 PM 11/7/95, Philip L. Graber wrote:
>Since none of our learned colleagues have responded, I guess I will. Luke
>Johnson translates DIDWMI as "am giving," explaining that Zacchaeus is
>indicating that his repentance is not a one-shot deal, but a change in
>habit. Whether or not this is a good reading, it certainly is a
>legitimate use of the present tense in English. It is stewardship season
>in many churches, and a natural response to the question, "What will you
>give to the church next year?" might be, "I am giving $xx.xx/month next
>year." According to Mari's analysis (of both Greek and English), this is
>accounted for by the fact that present realizes imperfective aspect but
>not tense. In context, the time reference is clearly future. In the
>Zacchaeus story, the context would also seem to indicate future
>(Zacchaeus is identified as a sinner, and Jesus says that "today"
>salvation has come, etc.).

Actually, there was a reply Sunday night from David Moore upon which he
expanded still further last night (I must say, David appears to do good
work late at night!). I am not trying to argue for Fitzmyer's
interpretation, Phil, but I want to be clear on your understanding of this
present tense. Isn't it context alone that decides you that the meaning of
DIDWMI here is future? If all other things were void of indication, would
the form not be capable of expressing the speaker's sense that this is what
he regularly and normally does--has done and will continue doing? I'm
trying to ascertain whether, apart from other indications in the narrative,
Fitzmyer's understanding of the present tense is excluded from
consideration.

Carl W. Conrad
Department of Classics, Washington University
One Brookings Drive, St. Louis, MO, USA 63130
(314) 935-4018
cwconrad@artsci.wustl.edu  OR cwc@oui.com
WWW: http://www.artsci.wustl.edu/~cwconrad/



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

From: Karl_Schulte-CKS005@email.mot.com
Date: 7 Nov 95 16:02:07 -0600
Subject: Online Bible

Does anyone know where to get (on net/bbs)(www preferred) the Oline Bible?  
I downloaded a wonderful set of doc's giving Textus Recept and Byzantine 
Majority text in Greek (I assume theu are good from the very informative 
preface/introduction that I can read, as I can't make the texts "go").  The 
files need the Online Bible "engine" to run.  They were put "on air" by Dr M.
 Robinson, So. Baptist in NC., and are collectively the Online Greek NT. 
Worth reading just for the description of the as yet mysterious main files.
I uynfortunately found them after several hours of netsurfing, and can't 
find the page again (Inow add a bookmark for interesting sites).
RSVP to list .
Thanks
Karl Schulte
student

PS: New topic (old one revisited)
The CD I had mentioned was part of a series  and I had given wrong part 
number. This was in ref. to several CD featuring church chant of unusual 
beauty and with an interest to the list in that there was an example of 
Greek and eastern chant still used in Italy in early Middle Ages.  In any 
case the title is Chants de Eglise de Rome, second in set "Mass of St. 
Marcel. Itys number is HMC901382, by Harmonia Mundi.  The particular 
selection is the Adoration of the Cross, improperia, office for vendrede 
Sunday.  It also appears in the sampler of HM's sacred music, #200023.

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

From: Steve Easley <seasley@netside.com>
Date: Tue, 07 Nov 95 17:50:52 -0500
Subject: Jn 1:1

Is the Moffat translation of this verse,
"..and the word was divine"

being based on the idea that the indefinite article as in "a 
god"
or "of a godlike (divine) sort was the logos"?

Have any of you ever heard of the Jehovah's Witnesses using 
the
rendering, "...and a god was the word."

Can anybody tell me in a nutshell how Moffat relates to the JW 
rendering,
and are they both misleading?

(In other words, is Christ truly made equal to God in this 
verse from a
purely non-biased POV if possible). If Iesous is made equal 
with God, what
about the next verse?

Thanks in advance,




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

From: Karl_Schulte-CKS005@email.mot.com
Date: 7 Nov 95 17:09:07 -0600
Subject: RE: Mike 

[none]
Call for Papers: Early Greek Culture and Society

Re: T. 
Date: Sat, 04 Nov 1995 15:06:11 AST
Message-Id: <9504150611.D3F8>Date: Sat, 4 Nov 1995 16:32:36 -0500
Subject: Call for Papers: Early Greek Culture and Society

CALL FOR PAPERS--
     Culture-Change in Early Greece (c. 1200 to 600 B.C.)

Deadline for abstracts: February 1, 1996

Three-Year Colloquium on Early Greek Culture and Society (c. 1200-600 B.C.):
1996 Panel on Culture-Change in Early Greece

Organizers: Joanna S. Smith, Boston University and Cyprus American
Archaeological Research Institute, and John R. Lenz, Drew University

In Greece the period of c. 1200 to 600 B.C. embraces the transition from the
collapse of Aegean Bronze Age civilizations, through restructurings of 
society
in the Early Iron Age, to the emergence of Archaic Greek city-states.  
Within
ancient studies generally, early Greece is a prime field for 
interdisciplinary
work combining archaeology, history, and literature, as well as for the
deployment and testing of anthropological and social-scientific approaches
to questions of early society and economy, cultural continuity and change,
political development, and the social significance of material culture
and of literature and literary forms.

The period of c. 1200 to 600 B.C. poses some fundamental problems, both
factual and theoretical, of social and cultural development: What was the
extent of "continuity" of a Mycenaean heritage in social structure, religion,

or material culture?  What were the nature and role of Oriental impetuses
on Greece, in language, mythology, and thought?  What internal dynamics
operated within Greece itself?  How do changes in material culture reflect
social trends?  Such questions are areas of lively debate in Classical 
Studies
and beyond.

For 1996 we welcome proposals for papers addressing these or related 
questions
of culture-change (considered broadly) in this period, from a variety of
perspectives.  We hope that this Colloquium will contribute to social theory
as well as react to it.  Authors should (therefore) explicitly address
issues of methodology and theory.

All abstracts will be refereed anonymously, in writing, by two or more
readers.  Those who present papers will have the opportunity of serving as
organizers in future years.  Submit abstracts (in the usual APA format,
500-800 words; see the APA newsletter for details) to: Joanna S. Smith,
Cyprus American Archaeological Research Institute (CAARI), 11 Andreas
Demitriou St., Nicosia 1066, Cyprus, or to John R. Lenz, Dept. of Classics,
Drew University, Madison, NJ 07940 USA.

*               *               *               *               *

AND--

Be sure to come to this year's panel too!!!

APA/AIA Annual Meeting, San Diego, CA: Thursday December 28, 1995 at 1:30 pm.
:

1995 Panel on "Approaches to Greek State-Formation"

It is the first Panel of the Three-Year Colloquium on Early Greek Culture
and Society (c. 1200-600 B.C.)


__________________
I relay this from Anc. Near East list as some of you may find it of use.
Karl Schulte
____________
Joanna S. Smith, PhD
Lecturer and Research Fellow
Department of Archaeology
Boston University
675 Commonwealth Avenue
Boston, MA  02215
tel: (617) 353-3415
fax: (617) 353-6800
email: jssmith@acs.bu.edu

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

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

From: Travis Bauer <bauer@acc.jc.edu>
Date: Tue, 7 Nov 1995 21:24:33 -36000
Subject: Re: Online Bible

Karl,
	I got my copy of the Online Bible throught wuarchive via ftp.  If 
you want to go through a WWW browser, use the URL:

	ftp://wuarchive.wustl.edu/doc/bible

	This will give you the choice of what operating system you use, 
then the actual program modules.  wuarchive is very difficult to get 
into, so good luck!  Does anyone know any less frequently busy sources?

    /-----------------------------------------------------------------
  /   Travis Bauer    /         Help stamp out and eliminate	    /
/ Jamestown College / 			redundancy.       	  /
- -----------------------------------------------------------------


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

From: "Carlton L. Winbery" <winberyc@linknet.net>
Date: Tue, 7 Nov 1995 20:08:39 +0400
Subject: Re: Jn 1:1

>Is the Moffat translation of this verse,
>"..and the word was divine"
>
>being based on the idea that the indefinite article as in "a
>god"
>or "of a godlike (divine) sort was the logos"?
>
>Have any of you ever heard of the Jehovah's Witnesses using
>the
>rendering, "...and a god was the word."
>
>Can anybody tell me in a nutshell how Moffat relates to the JW
>rendering,
>and are they both misleading?
>
>(In other words, is Christ truly made equal to God in this
>verse from a
>purely non-biased POV if possible). If Iesous is made equal
>with God, what
>about the next verse?
>
>Thanks in advance,

Steve, may I suggest that you get on the Internet and go to the site,
(http://www.entmp.org/archive/b-greek/aug95/) and read the posts on John
1:1 and Colwell's Rule and then come back and ask the question.
thanks,

Carlton Winbery
Prof. Religion
LA College,
Pineville, La
winberyc@linknet.net
fax 318 442 4996



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

End of b-greek-digest V1 #942
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