[B-Greek] Mk. 15:24

A. Dirkzwager dirkzwager at pandora.be
Thu Mar 10 03:25:25 EST 2005


Concerning FERW:
It is possible to use the word in the meaning "to led". See John 21: 18 and
the Gospel of "Peter" 4. 10 KAI HNEGKON DUO KAKOURGOUS KAI ESTAURWSAN ANA
MESON AUTWN TON KURION.
The last sentence proves in my opinion that STAUROW in connection with the
death of Jesus should not mean anything else than to crucify.
If not, you should admit that STAUROW in that connection was originally "to
put up stakes, posts or slats or a palisade around him" and afterwards in
the whole christian tradition "to crucify".

The rest will be for this evening.

Arie


Dr. A. Dirkzwager
Hoeselt, Belgium
e-mail dirkzwager at pandora.be

----- Oorspronkelijk bericht -----
Van: "Julia Rossner" <julia_rossner at yahoo.com>
Aan: "A. Dirkzwager" <dirkzwager at pandora.be>; "Jeffrey B. Gibson"
<jgibson000 at comcast.net>
CC: "Biblical Greek" <b-greek at lists.ibiblio.org>
Verzonden: woensdag 9 maart 2005 23:11
Onderwerp: Re: [B-Greek] Mk. 15:24


> Thank you very much, Jeffrey and Arie, for the
> information and that interesting STAUROW compilation.
>
> So now we know that 'STAUROW can mean "to
> crucify" outside the Christian realm and already
> before Christian times'.
> But Carotta's translation is possible as well,
> probably even more probable in this context, isn't it?
>
> KAI STAURWSANTES AUTON DIAMERIZONTAI TA IMATIA AUTOU,
> BALLONTES KLHRON EP AUTA [...].
>
> 'And when they had crucified him, they parted
> his garments, casting lots upon them.'
>
> "But a Greek of the first century would not have
> understood the sentence in this way, either not at
> all, or if so, rather in this sense:
>
> '.and when they were putting up stakes, posts or
> slats or a palisade around him, they parted the
> garments, and cast valuable pieces on it.'
>
> -because the Greek word for lot-klêros-originally
> means all that is received as an allotment, especially
> an inheritance, an heirloom.
> A strange sentence. It rather seems to describe the
> erection of a funeral pyre and the ritual casting of
> gifts for the dead on it than the erection of a
> cross."
>
> Is this interpretation correct? The Greek linguist
> Fotis Kavoukopoulos has no objections.
>
> Now, if we go two verses backwards Mark says:
> Mk. 15:22: [.] KAI FEROUSIN AUTON EPI TON GOLGOQAN
> TOPON, O ESTIN MEQERHMNEUOMENON KRANIOU TOPOS.
>
> KJV: '.And they bring him unto the place Golgotha,
> which is, being interpreted, The place of a skull.'
>
> "It is striking that both sources in the Greek
> language use the same verb pherô: 'bear', 'carry',
> 'bring'. In Jesus' case we would have expected the
> word 'led', for he still was alive. This expectation
> is so strong that it has been correspondingly
> corrected in some manuscripts."
>
> Appianus says:
> App. BC 2.148: [.] O DE DHMOS EPI TO LECOS TOU
> KAISAROS EPANELQWN EFERON AUTO ES TO KAPITWLION [.].
>
> '...but the people returned to Caesar's bier and they
> bore him to the Capitol...'
>
> cf.
> http://www.carotta.de/subseite/texte/jwc_e/crux1.html#cross
>
> Could Mark be describing Caesar's funeral here?
> The parallels, there are hundreds more, are so
> strikingly similar that I think it would be worthwhile
> if some scholars took a close look at them. That the
> historical Jesus was actually Julius Caesar may very
> well be the discovery of the century (millenium).
>
> Julia Rossner
>
>
> Julia Rossner
> The Home Institute for Greek Bible and Historical Jesus Studies
>
>
>
>
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