ἔγειρε semantics and orthography--how would you parse this?

Philip Arend
Posts: 61
Joined: October 14th, 2018, 1:15 am

Re: ἔγειρε semantics and orthography--how would you parse this?

Post by Philip Arend »

Here are some secular examples, plus extensive patristic citations which often change biblical citations to the αι form:

elius Herodianus et Pseudo-Herodianus Gramm., Rhet., Partitiones (= Ἐπιμερισμοί) [Sp.?] (e codd. Paris. 2543 + 2570) (0087: 036)
“Herodiani partitiones”, Ed. Boissonade, J.F.
London, 1819, Repr. 1963.
Page 271, line 10

Ἔγειραι, ἀντὶ τοῦ ἐγέρθητι, δίφθογγον· ἔγειρε δὲ ἄλλος
ἄλλον, ε.
Καίη, σταίη, πλαίη, τεθναίη, δίφθογγον καὶ η· θέει
δὲ, ἀντὶ τοῦ τρέχει, ψιλὸν καὶ δίφθογγον.



Acta Joannis, Acta Joannis (0317: 001)
“Acta apostolorum apocrypha, vol. 2.1”, Ed. Bonnet, M.
Leipzig: Mendelssohn, 1898, Repr. 1972.
Section 52, line 9

ἐπὶ τοῖς αὐτοῖς ἀνίστασαι, ἔδει σε
μᾶλλον τεθνάναι· ἀλλ' ἐπὶ κρείττοσιν ἔγειραι.



Palladius Med., Commentarii in Hippocratis librum sextum de morbis popularibus (0726: 001)
“Scholia in Hippocratem et Galenum, vol. 2”, Ed. Dietz, F.R.
Königsberg: Borntraeger, 1834, Repr. 1966.
Volume 2, page 193, line 8

ἔγειραι οὖν αὐτὸν, καὶ ἐκεῖνα πρόστασσε
τὰ ἔργα, ἃ φεύγει, εἰ γράφει, τὸ γράφειν, εἰ ἀναγινώσκει,
τὸ ἀναγινώσκειν.



Gregorius Nyssenus Theol., Refutatio confessionis Eunomii (2017: 031)
“Gregorii Nysseni opera, vol. 2.2”, Ed. Jaeger, W.
Leiden: Brill, 1960.
Section 177, line 6

ἐφανέρωσε δὲ τὸ τοῦ ὅλου νόημα ἐν
μὲν τοῖς ἄλλοις εὐαγγελίοις, πρὸς τὸν διὰ τῆς κλίνης ἐν
τῷ μέσῳ κεχαλασμένον εἰπὼν Ἀφέωνταί σοι αἱ ἁμαρτίαι,
ὅπερ ψυχῆς ἐστιν ἴασις, καὶ ὅτι Ἔγειραι καὶ περιπάτει, ὅπερ
εἰς τὴν σάρκα βλέπει· ἐν δὲ τῷ κατὰ Ἰωάννην μετὰ τὸ
δοῦναι τὴν ὑγίειαν τῷ σώματι καὶ τὴν ψυχὴν ἐλευθερώσας
τῆς ἰδίας νόσου, ἐν οἷς φησιν ὅτι Ὑγιὴς γέγονας, μηκέτι
ἁμάρτανε· ἐντεῦθεν *** ὁ δι' ἀμφοτέρων τεθεραπευμένος,
ἐν ψυχῇ τε λέγω καὶ σώματι.



Eusebius Scr. Eccl., Theol., Demonstratio evangelica (2018: 005)
“Eusebius Werke, Band 6: Die Demonstratio evangelica”, Ed. Heikel, I.A.
Leipzig: Hinrichs, 1913; Die griechischen christlichen Schriftsteller 23.
Book 3, chapter 5, section 76, line 12

αἰτήσαντος γοῦν ποτε τοὺς ἀμφὶ τὸν Πέτρον χωλοῦ
τινος (οὗτος δ' ἦν τῶν δι' ἐσχάτην ἀπορίαν τὰς τροφὰς μεταιτούν-
των), οὐκ ἔχων ὁ Πέτρος ὅ τι δῷ, ὡμολόγει πάσης ὑπάρξεως χρυσίου
καὶ ἀργυρίου καθαρεύειν, φήσας· «ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει
μοι, ὃ δὲ ἔχω, τοῦτό σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ
ἔγειραι καὶ περιπάτει».



Epiphanius Scr. Eccl., Ancoratus (2021: 001)
“Epiphanius, Band 1: Ancoratus und Panarion”, Ed. Holl, K.
Leipzig: Hinrichs, 1915; Die griechischen christlichen Schriftsteller 25.
Chapter 100, section 1, line 3

Διὰ τοῦτο καὶ ὁ κύριος ἐν σαρκὶ ἐλθὼν ἤγειρε νεκρούς, ἵνα
τὸ διὰ τῆς σαρκὸς πάλιν κοιμηθῇ, ἕως αὐτὴ ἡ σὰρξ ἀναστῇ καὶ
μηκέτι ἀποθάνῃ καὶ σιωπήσῃ τοῦτο <τὸ> λέγειν μόνῳ ἑνί· «ἔγειραι»,
»δεῦρο ἔξω», ἕως ἂν ἔλθῃ καὶ μηκέτι ἑνικῶς εἴπῃ, ἔγειραι, ἀλλ'
ἐγείρεσθε πάντες, τὴν καθολικὴν ἀνάστασιν ἐργαζόμενος· αὐτὸς γάρ
ἐστιν ἡ ἀνάστασις τῶν νεκρῶν.



Gregorius Nazianzenus Theol., In sanctum baptisma (orat. 40) (2022: 048); MPG 36.
Volume 36, page 376, line 17

Καὶ πάλιν· Ἔγειραι, ὁ καθεύδων,
καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι
ὁ Χριστὸς, λύων τὴν νύκτα τῆς ἁμαρτίας·
ἐπειδὴ, Ἐν νυκτὶ ἐλπὶς πονηρὰ, κατὰ τὸν
Ἡσαΐαν, καὶ τῷ πρωῒ ληφθῆναι λυσιτελέ-
στερον.



Athanasius Theol., De synodis Arimini in Italia et Seleuciae in Isauria (2035: 010)
“Athanasius Werke, vol. 2.1”, Ed. Opitz, H.G.
Berlin: De Gruyter, 1940.
Chapter 49, section 5, line 6

ὁ δὲ υἱὸς ἔλεγεν οἷς ἤθελεν· «ἀφέωνταί σου αἱ ἁμαρτίαι», ὅτε καὶ
τῶν Ἰουδαίων γογγυζόντων ἔργῳ τὴν ἄφεσιν ἐδείκνυε λέγων τῷ παραλυτικῷ· «ἔγειραι,
ἆρον τὸν κράββατόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου».



Athanasius Theol., Orationes tres contra Arianos (2035: 042); MPG 26.
Volume 26, page 420, line 39

οἶδε πότε καὶ ποίᾳ ὥρᾳ ἔρχεται, καὶ πότε μέλλει
λέγειν· Ἔγειραι, ὁ καθεύδων, καὶ ἀνάστα ἐκ
τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός.
Ὥσπερ γὰρ, ἄνθρωπος γενόμενος, μετὰ ἀνθρώπων
πεινᾷ καὶ διψᾷ καὶ πάσχει, οὕτω μετὰ μὲν τῶν
ἀνθρώπων, ὡς ἄνθρωπος, οὐκ οἶδε· θεϊκῶς δὲ,
ἐν τῷ Πατρὶ ὢν Λόγος καὶ Σοφία, οἶδε, καὶ οὐδέν
ἐστιν, ὃ ἀγνοεῖ.



Athanasius Theol., Homilia de semente [Sp.] (2035: 069); MPG 28.
Volume 28, page 165, line 44

Ἔγειραι, μηκέτι προσαίτει.



Athanasius Theol., Homilia de semente [Sp.]
Volume 28, page 165, line 44

Τὸ γὰρ, ἔγειραι, τὸ καθ-
έζεσθαι ἐδήλου.



Athanasius Theol., Homilia de semente [Sp.]
Volume 28, page 165, line 51

Μηδὲ διὰ τὸ ξηρὰν ἔχειν τὴν
χεῖρα προσαίτει, ἀλλ' ἀπολαβὼν αὐτὴν ὑγιῆ, λοιπὸν
καὶ σώαν ἐργασάμενος, ἔκτεινον τὴν χεῖρά σου πτω-
χῷ. Ἔγειραι, καὶ στῆθι εἰς τὸ μέσον· γενοῦ θέατρον
τοῖς βλέπουσιν.



Athanasius Theol., Homilia de semente [Sp.]
Volume 28, page 168, line 24

Ἔγειραι,
στῆθι εἰς τὸ μέσον, ἵνα πάντως μὴ κατηγορήσωσι τῆς
ἀληθείας· ἵνα ἀσυκοφάντητον γένηται τὸ πρᾶγμα.



Athanasius Theol., Homilia de passione et cruce domini [Sp.] (2035: 070); MPG 28.
Volume 28, page 208, line 17

Ἔδει γὰρ τὸν Κύριον, ἀνανεῶσαι
θέλοντα τὸν πρῶτον Ἀδὰμ, ἐν ἐκείνῳ τῷ τόπῳ παθεῖν,
ἵνα, ἐκείνου λύων τὴν ἁμαρτίαν, ἀπὸ παντὸς αὐτὴν
ἄρῃ τοῦ γένους· καὶ ἐπειδὴ ἤκουσεν ὁ Ἀδάμ· «Γῆ
εἶ, καὶ εἰς γῆν ἀπελεύσῃ,» διὰ τοῦτο πάλιν ἐκεῖ τέ-
θειται, ἵνα τὸν Ἀδὰμ εὑρὼν ἐκεῖ, λύσῃ μὲν τὴν κατά-
ραν, ἀντὶ δὲ τοῦ· «Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ,»
λοιπὸν εἴπῃ· «Ἔγειραι, ὁ καθεύδων, καὶ ἀνάστα
ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός·» καὶ
πάλιν· «Ἀνάστα, καὶ δεῦρο, ἀκολούθει μοι,» ἵνα
μηκέτι τεθῇς ἐπὶ γῆς, ἀλλ' ἐν οὐρανοῖς ἀνέλθῃς.



Athanasius Theol., Quaestiones in scripturam sacram [Sp.] (2035: 080); MPG 28.
Volume 28, page 764, line 3

Τί λέγει· «Ἔγειραι ὁ καθεύδων, καὶ
ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χρι-
στός;



Basilius Theol., Regulae morales (2040: 051); MPG 31.
Volume 31, page 789, line 37

Ἐν
τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου ἔγει-
ραι καὶ περιπάτει.



Basilius Theol., Homilia in Psalmum 115 (2040: 055); MPG 30.
Volume 30, page 104, line 25

Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ
Ναζωραίου, ἔγειραι καὶ περιπάτει. Ταύτῃ τῇ
φωνῇ ἐπηκολούθει τὸ ἔργον διὰ τοῦ Πνεύματος.



Origenes Theol., Commentarium in evangelium Matthaei (lib. 12–17) (2042: 030)
“Origenes Werke, vol. 10.1–10.2”, Ed. Klostermann, E.
Leipzig: Teubner, 10.1:1935; 10.2:1937; Die griechischen christlichen Schriftsteller 40.1–40.2.
Book 16, chapter 12, line 127

ἀλλ' ὁ φιλάνθρω-
πος σωτὴρ στάς, οὐκέτι (κατὰ τὸν
Ματθαῖον) αὐτὸς αὐτὸν φωνεῖ, ἀλλ'
εἶπεν αὐτὸν φωνηθῆναι·
οἱ δὲ προσταχθέντες εἶπον αὐτῷ·
»θάρσει, ἔγειραι» (καθεζομένῳ γὰρ
αὐτῷ καὶ ἀναπεπτωκότι φασίν·
»ἔγειραι») καὶ λέγουσι· «φωνεῖ σε».



Origenes Theol., Commentarium in evangelium Matthaei (lib. 12-17)
Book 16, chapter 12, line 149

μήποτ' οὖν τὰ ὡς τυφλοῦ καὶ ἐπαίτου
***
ἐπικαλύμματα καὶ περιβόλαια, οἷς
περιβέβλητο ὁ Βαρτιμαῖος, δηλοῦ-
ται· ἅτινα ἀπέβαλεν ὁ τυφλὸς ἀκού-
σας· «θάρσει, ἔγειραι, φωνεῖ σε» καὶ
ἀποβαλὼν
τὰ τῆς ἐπαιτήσεως καλύμματα καὶ
περιβόλαια «ἀνεπήδησε καὶ ἀνέστη»,
ἵνα
ἔλθῃ πρὸς τὸν Ἰησοῦν
καὶ τυχὼν τῆς παρ' αὐτοῦ ἀποκρί-
σεως εἰρημένης πρὸς τὴν ἀξίωσιν
τῆς «τί θέλεις ποιήσω;



Origenes Theol., Scholia in Canticum canticorum (2042: 076); MPG 17.
Volume 17, page 269, line 7

ψυχὴν προτετρῶσθαι τοῦ ἐπὶ τὴν κοίτην ζητοῦντος
τὰ τοῦ θείου λόγου βαθύτερα· περιμένειν δὲ τὴν τῆς
ποθούσης ἀνάστασιν ὁ ποθούμενος· ὡς ἂν ἐπιτείνας
τὸν ἔρωτα κατὰ καιρὸν ἑαυτὸν ἐμφανίσειε τῇ καμού-
σῃ πλεῖστα παρὰ τὴν ζήτησιν τὴν αὐτοῦ· εἰποῦσα γὰρ
ὅτι ἐπὶ τὴν κοίτην μου ἐν νυξὶν ἐζήτησα ὃν ἠγά-
πησεν ἡ ψυχή μου, καὶ ὅτι ἐζήτησα αὐτὸν καὶ
οὐχ εὗρον, ἐπάγει· ἀναστήσομαι δὴ καὶ κυκλώσω·
οὐκοῦν ὑπτιασμὸν καὶ τὴν κατάμυσιν ἀποθέμενοι,
διαναστῶμεν πειθόμενοι τῷ λέγοντι, Ἔγειραι δὴ ὁ
καθεύδων· ὅλος δὲ ὁ κόσμος, ἡ πόλις ὃν ἐκπεριελθὼν
δεῖ τῇ περὶ αὐτοῦ θεωρίᾳ γινόμενον ἐν ταῖς σοφαῖς
διδασκαλίαις· αὗται γὰρ αἱ ἀγοραί· ὅθεν τι χρήσιμόν
ἐστι λαβεῖν, ἀλλὰ καὶ ἐν ταῖς πλατείαις· σοφία γὰρ ἐν
ἐξόδοις ὑμνεῖται, ἐν δὲ πλατείαις παῤῥησίαν ἄγει·
κεκελεύσμεθα δὲ καὶ ἡμεῖς ἐπὶ τὸ πλάτος τῆς καρ-
δίας ἡμῶν γράψαι· μείζονα δὲ ζητοῦσα ἢ κατ' ἀγορὰς
καὶ πλατείας μὴ εὑρηκέναι φησί· πλὴν ὁδεύει ἐπὶ τὴν
εὕρεσιν, εὑρισκομένη ὑπὸ τῶν τηρούντων τὴν πόλιν




Joannes Chrysostomus Scr. Eccl., De Christi divinitate (= Contra Anomoeos, homilia 12) (2062: 020); MPG 48.
Vol 48, pg 806, ln 33

Ὅτε ἔδειξεν, ὅτι θεραπείας
ἄξιός ἐστι, καὶ δικαίως πρὸ τῶν ἄλλων ἐπ' αὐτὸν
ἦλθε, καὶ λέγει αὐτῷ· Ἔγειραι, ἆρον τὸν κράββατόν
σου, καὶ περιπάτει. Ὁρᾷς πῶς οὐδὲν ἀπὸ τῶν τριά-
κοντα καὶ ὀκτὼ ἐτῶν παρεβλάβη, ἐπειδὴ μεθ' ὑπο-
μονῆς ἤνεγκε τὸ συμβάν;



Joannes Chrysostomus Scr. Eccl., De coemeterio et de cruce (2062: 031); MPG 49.
Vol 49, pg 394, ln 25

Καὶ πάλιν ἀλλαχοῦ· Ἔγειραι, ὁ καθεύδων. Καὶ ἵνα
δείξῃ ὅτι περὶ νεκροῦ τοῦτο λέγει, ἐπήγαγε· Καὶ
ἀνάστα ἐκ τῶν νεκρῶν. Ὅρα πανταχοῦ ὕπνον κα-
λούμενον τὸν θάνατον· διὰ τοῦτο καὶ ὁ τόπος κοιμη-
τήριον ὠνόμασται· χρήσιμον γὰρ ἡμῖν καὶ τὸ ὄνομα,
καὶ φιλοσοφίας γέμον πολλῆς.



Joannes Chrysostomus Scr. Eccl., De sancta pentecoste (homiliae 1–2) (2062: 037); MPG 50.
Vol 50, pg 456, ln 20

Εἶπεν, Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ ἔγειραι,
καὶ περιπάτει, καὶ ὁ λόγος ἔργον ἐγένετο.



Joannes Chrysostomus Scr. Eccl., In paralyticum demissum per tectum (2062: 063); MPG 51.
Vol 51, pg 60, ln 18

τί γὰρ εὐκοπώτε-
ρον εἰπεῖν, Ἀφέωνταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν,
Ἔγειραι καὶ περιπάτει;
ζʹ.



Joannes Chrysostomus Scr. Eccl., In paralyticum demissum per tectum
Vol 51, pg 60, ln 31

Ἐπειδὴ τοίνυν μέλλει πρὸς τὴν ἀπόδειξιν τοῦ
μείζονος τῷ ἐλάττονι κεχρῆσθαι, δεικνὺς, ὅτι διὰ τὴν
ἀσθένειαν τὴν ἐκείνων οὕτως ἐποίησε, καὶ συγκατα-
βαίνων αὐτῶν τῇ ταπεινότητί φησι· Τί ἐστιν εὐκο-
πώτερον εἰπεῖν, Ἀφέωνταί σου αἱ ἁμαρτίαι, ἢ εἰ-
πεῖν, Ἔγειραι καὶ περιπάτει; Τίνος οὖν ἕνεκεν
ἐπὶ τὸ ἔλαττον ἔρχῃ δι' ἐκείνους;



Joannes Chrysostomus Scr. Eccl., In paralyticum demissum per tectum
Vol 51, pg 60, ln 37

Διὰ τοῦτο οὐ πρότερον αὐτὸν ἀνέστησεν, ἕως οὗ εἶπεν
αὐτοῖς· Ἵνα δὲ εἰδῆτε, ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς
τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς, τότε
φησὶ τῷ παραλυτικῷ, Ἔγειραι καὶ περιπάτει,
ὡσανεὶ ἔλεγε· Μεῖζον μέν ἐστι σημεῖον ἡ τῶν ἁμαρ-
τημάτων ἄφεσις· διὰ δὲ ὑμᾶς καὶ τὸ ἔλαττον προς-
τίθημι, ἐπειδὴ τοῦτο ὑμῖν ἀπόδειξις ἐκείνου εἶναι δο-
κεῖ.



Joannes Chrysostomus Scr. Eccl., In principium Actorum (homiliae 1–4) (2062: 064); MPG 51.
Vol 51, pg 84, ln 55

Ἀργύριον, φησὶ,
καὶ χρυσίον οὐκ ἔχω· ὃ δὲ ἔχω, τοῦτό σοι δίδωμι·
ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ ἔγειραι, καὶ περι-
πάτει. Εἶδες πενίαν καὶ πλοῦτον;



Joannes Chrysostomus Scr. Eccl., In principium Actorum (homiliae 1-4)
Vol 51, pg 85, ln 21

Ἀργύριον καὶ χρυσίον οὐκ ἔχω· ὃ δὲ ἔχω, τοῦτό
σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ ἔγει-
ραι, καὶ περιπάτει. Δύο ἐνταῦθά ἐστι, πολιτεία καὶ
θαῦμα.



Joannes Chrysostomus Scr. Eccl., In principium Actorum (homiliae 1-4)
Vol 51, pg 106, ln 34

Τοῦ γὰρ ἰδεῖν αὐτὸν ἀναστάντα οὐκ ἔλαττον
ἦν ἀκοῦσαι Πέτρου λέγοντος· Ἐν τῷ ὀνόματι Ἰησοῦ
Χριστοῦ ἔγειραι καὶ περιπάτει. Καὶ ὅτι τοῦτο ἀνα-
στάσεως μεγίστη ἀπόδειξις, καὶ εὐκολώτερον πρὸς
πίστιν ἢ ἐκεῖνο τὸ πρότερον, καὶ μᾶλλον ἠδύνατο
πεῖσαι τὰς διανοίας τῶν ἀνθρώπων τὸ σημεῖα φαί-
νεσθαι ἐν τῷ ὀνόματι αὐτοῦ γινόμενα, ἢ τὸ ἰδεῖν αὐ-
τὸν ἀναστάντα, δῆλον ἐκεῖθεν.



Joannes Chrysostomus Scr. Eccl., In principium Actorum (homiliae 1-4)
Vol 51, pg 106, ln 56

Ἀκούσαντες γὰρ οἱ ὄχλοι τοῦ
Πέτρου τῷ χωλῷ λέγοντος, Ἐν ὀνόματι Ἰησοῦ
Χριστοῦ ἔγειραι καὶ περιπάτει, τρισχίλιοι ἐπίστευ-
σαν καὶ πεντακισχίλιοι τῷ Χριστῷ ἄνδρες· ὁ δὲ μα-
θητὴς ἰδὼν ἀναστάντα ἠπίστησεν.



Joannes Chrysostomus Scr. Eccl., De sancta trinitate [Sp.] (2062: 123); MPG 48.
Vol 48, pg 1094, ln 23

Τότε λέγει αὐτῷ·
Ἐγερθεὶς ἆρόν σου τὸν κράββατον, καὶ ὕπαγε εἰς
τὸν οἶκόν σου· καὶ πάλιν ἄλλῳ· Ἔκτεινον τὴν
χεῖρά σου· καὶ τῇ θαλάσσῃ· Σιώπα, πεφίμωσο· Ἡ
παῖς, ἔγειραι· Λάζαρε, δεῦρο ἔξω· Θέλω, καθαρί-
σθητι· καὶ τὰ ἑξῆς ἅπαντα, δι' ὧν δηλοῖ τὸ πρὸς τὸν
Πατέρα ὁμότιμον· ἅπερ ἅπαντα καταμανθάνων, πί-
στευε ὅτι ὁμοούσιός ἐστι τῷ Πατρὶ, ὁμοούσιον δὲ καὶ
τὸ Πνεῦμα.



Joannes Chrysostomus Scr. Eccl., De sancta trinitate [Sp.]
Vol 48, pg 1095, ln 39

Οὐδεὶς
λέγει βασιλεῖ, Ἔκδυσαι τὴν πορφυρίδα σου, ἢ, ἔγειραι
ἐκ τοῦ θρόνου σου, ἵνα σοι ψιλῷ προσκυνήσω, ἀλλὰ
προσκυνεῖ βασιλεῖ ἐπὶ θρόνου καθημένῳ, καὶ ἐν πορ-
φυρίδι ὄντι.



Joannes Chrysostomus Scr. Eccl., Homilia de capto Eutropio [Dub.] (2062: 142); MPG 52.
Vol 52, pg 407, ln 10

Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, ἔγειραι καὶ
περιπάτει.



Joannes Chrysostomus Scr. Eccl., In Matthaeum (homiliae 1–90) (2062: 152); MPG 57:13–472; 58:471–794.
Vol 58, pg 715, ln 15

Οὐδὲ γὰρ ἂν εἴπω
μόνον, Ἔγειραι καὶ περιπάτει, οὐδὲ ἂν εἴπω, Ταβιθὰ,
ἀνάστηθι, τότε τὰ τοῦ Χριστοῦ λαλῶ· ἀλλὰ πολλῷ μᾶλ-
λον ἂν λοιδορηθεὶς εὐλογήσω, ἂν ἐπηρεασθεὶς εὔξωμαι
ὑπὲρ τοῦ ἐπηρεάζοντος.



Joannes Chrysostomus Scr. Eccl., In Matthaeum (homiliae 1-90)
Vol 58, pg 792, ln 35

Δύο γὰρ ἦν ἃ εἴρηκεν· Ἀργύριον καὶ χρυ-
σίον οὐχ ὑπάρχει μοι· καὶ, Ἐν τῷ ὀνόματι Ἰησοῦ
Χριστοῦ, ἔγειραι καὶ περιπάτει. Ποῖον οὖν αὐτὸν ἐποίη-
σε λαμπρὸν καὶ μακάριον;



Joannes Chrysostomus Scr. Eccl., In Joannem (homiliae 1–88) (2062: 153); MPG 59.
Vol 59, pg 207, ln 52

Δεικνὺς ὅτι λόγῳ πάντα δύ-
ναται ποιεῖν, Ἔγειραι, φησὶν, ἆρον τὸν κράββατόν
σου, καὶ περιπάτει. Τινὲς μὲν οὖν οἴονται τοῦτον
εἶναι τὸν ἐν τῷ Ματθαίῳ κείμενον.



Joannes Chrysostomus Scr. Eccl., In Joannem (homiliae 1-88)
Vol 59, pg 209, ln 22

Ἀλλὰ τούτων οὐδὲν εἶπεν,
οὐδὲ ἐνενόησεν· ἀλλ' ἅμα τε ἤκουσε, καὶ ἠγέρθη· καὶ
γενόμενος ὑγιὴς, οὐκ ἠπείθησε τῷ κελεύσαντι αὐτῷ·
Ἔγειραι, ἆρον τὸν κράββατόν σου, καὶ περιπάτει.
Θαυμαστὸν μὲν οὖν καὶ τοῦτο· τὰ δὲ μετὰ ταῦτα
πολλῷ πλέον· μᾶλλον δὲ τὸ μὲν παρὰ τὴν ἀρχὴν μη-
δενὸς ἐνοχλοῦντος πεισθῆναι, οὐχ οὕτω θαυμαστὸν
τοῦτο· τὸ δὲ μετὰ ταῦτα μαινομένων Ἰουδαίων, καὶ
πανταχόθεν ἐπικειμένων καὶ ἐγκαλούντων καὶ πολιορ-
κούντων αὐτὸν, καὶ λεγόντων, Οὐκ ἔξεστί σοι ἆραι
τὸν κράββατόν σου, μὴ μόνον ὑπερορᾷν αὐτῶν τῆς
μανίας, ἀλλὰ καὶ μετὰ πολλῆς τῆς παῤῥησίας ἐν μέσῳ
τῷ θεάτρῳ τὸν εὐεργέτην ἀνακηρύττειν, καὶ τὴν




Joannes Chrysostomus Scr. Eccl., In Joannem (homiliae 1-88)
Vol 59, pg 402, ln 31

Τί δέ ἐστιν, Ἐν τῷ ὀνόματί μου; Ὅπερ
οἱ ἀπόστολοι ἔλεγον, Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ
ἔγειραι καὶ περιπάτει. Πάντα γὰρ τὰ σημεῖα, ἅπερ
ἐποίησαν, αὐτὸς ἐνήργει, Καὶ χεὶρ Κυρίου ἦν μετ'
αὐτῶν.



Joannes Chrysostomus Scr. Eccl., In Acta apostolorum (homiliae 1–55) (2062: 154); MPG 60.
Vol 60, pg 70, ln 41

Ἐν τῷ ὀνόματι Ἰησοῦ Χρι-
στοῦ τοῦ Ναζωραίου ἔγειραι καὶ περιπάτει.



Joannes Chrysostomus Scr. Eccl., In Acta apostolorum (homiliae 1-55)
Vol 60, pg 72, ln 34

Ἐν τῷ ὀνόματι
Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου, φησὶν, ἔγειραι καὶ
περιπάτει. Τέως γὰρ τοῦτο ἦν τὸ ζητούμενον, τὸ
πιστευθῆναι αὐτόν.



Joannes Chrysostomus Scr. Eccl., In epistulam ad Romanos (homiliae 1–32) (2062: 155); MPG 60.
Vol 60, pg 398, ln 40

Ἐν γὰρ τῷ
ὀνόματι Ἰησοῦ Χριστοῦ, φησὶν, ἔγειραι καὶ περιπά-
τει. Καὶ τοῦτο δὲ αὐτὸ πίστεως δεῖται, καὶ οὐδὲν
τούτων λογισμῷ καταλαβεῖν δυνατόν.



Joannes Chrysostomus Scr. Eccl., In epistulam ad Ephesios (homiliae 1–24) (2062: 159); MPG 62.
Vol 62, pg 61, ln 6

τί γάρ ἐστιν εὐκοπώτερον
εἰπεῖν, Ἀφέωνταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν,
Ἔγειραι καὶ περιπάτει;



Joannes Chrysostomus Scr. Eccl., In epistulam ad Ephesios (homiliae 1-24)
Vol 62, pg 122, ln 39

Διὸ λέγει· Ἔγειραι, ὁ καθεύδων, καὶ
ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χρι-
στός. Καθεύδοντα καὶ νεκρὸν, τὸν ἐν ἁμαρτίαις φησί·
καὶ γὰρ δυσωδίας πνεῖ, ὡς ὁ νεκρὸς, καὶ ἀνενέργητός
ἐστιν, ὡς ὁ καθεύδων, καὶ οὐδὲν ὁρᾷ, ὡς ἐκεῖνος, ἀλλ'
ὀνειρώττει καὶ φαντάζεται.



Joannes Chrysostomus Scr. Eccl., In epistulam ad Ephesios (homiliae 1-24)
Vol 62, pg 122, ln 53

Διὸ καὶ πρὸς τούτους ἀναγκαῖον εἰπεῖν· Ἔγειραι,
ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπι-
φαύσει σοι ὁ Χριστός. Πρὸς τούτους ἁρμόζει καὶ
τοῦτο εἰπεῖν· Ὁ Θεὸς οὐκ ἔστι νεκρῶν, ἀλλὰ
ζώντων. Εἰ τοίνυν οὐκ ἔστι νεκρῶν, ζήσωμεν.



Joannes Chrysostomus Scr. Eccl., De corruptoribus virginum [Sp.] (2062: 278); MPG 60.
Vol 60, pg 742, ln 36

Καὶ εἰ μὲν οὐκ ἠθέτησας ἔτι
τὸν πνευματικὸν γάμον, φύλαξον ἀσφαλῶς τὰς συνθήκας·
εἰ δὲ παρέβης καὶ ἔπεσες, ἔγειραι, ἔγειραι, παρακαλῶ.



Joannes Chrysostomus Scr. Eccl., De corruptoribus virginum [Sp.]
Vol 60, pg 742, ln 46

Πρὸς
σὲ ἦλθε τὴν κειμένην· ἔγειραι οὖν, ἆρον τὸν κράββατόν
σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου, τουτέστιν, εἰς τὸν τῆς
μετανοίας λιμένα.



Joannes Chrysostomus Scr. Eccl., Eclogae i–xlviii ex diversis homiliis [Sp.] (2062: 338); MPG 63.
Vol 63, pg 728, ln 19

Ἀνάμεινον
μικρὸν, καὶ ὄψει μείζονα πλοῦτον· Ἀργύριον, φησὶ,
καὶ χρυσίον οὐχ ὑπάρχει μοι· ὃ δὲ ἔχω, τοῦτό
σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ ἔγει-
ραι καὶ περιπάτει. Εἶδες πενίαν χρημάτων, καὶ
πλοῦτον χαρισμάτων;



Pseudo-Macarius Scr. Eccl., Apophthegmata (2109: 011); MPG 34.
Volume 34, page 248, line 17

ὁ δὲ
γέρων οὐκ ἐπτοήθη, ἀλλὰ θαῤῥῶν ἔτυπτε τὸ σκήνωμα
λέγων· ἔγειραι, ὕπαγε εἰς τὸ σκότος, εἰ δύνασαι.



Cyrillus Scr. Eccl., Homilia in paralyticum juxta piscinam jacentem (2110: 006)
“Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia, vol. 2”, Ed. Reischl, W.C., Rupp, J.
Munich: Lentner, 1860, Repr. 1967.
Section 9, line 12

ἔγειραι, ἡ ἀνάστασίς σοι εἶπεν.



Cyrillus Scr. Eccl., Homilia in paralyticum juxta piscinam jacentem
Section 10, line 1

Ἔγειραι, ἆρόν σου τὸν κράββατον καὶ περιπάτει.



Cyrillus Scr. Eccl., Homilia in paralyticum juxta piscinam jacentem
Section 10, line 2

ἀλλὰ πρῶτον ἔγειραι, πρῶτον ἀπόβαλε τὴν νόσον.



Cyrillus Scr. Eccl., Homilia in paralyticum juxta piscinam jacentem
Section 13, line 3

εἶπε τοίνυν πρὸς αὐτόν·
ἔγειραι, ἆρον τὸν κράββατόν σου καὶ περιπάτει.



Cyrillus Scr. Eccl., Homilia in paralyticum juxta piscinam jacentem
Section 13, line 10

καὶ ἄλλοις
πάλιν δι' ἄλλων ἡ δύναμις· ᾧ μὲν γὰρ τὸ ἔγειραι ἆρον τὸν
κράββατόν σου καὶ περιπάτει.



Hippolytus Scr. Eccl., Refutatio omnium haeresium (= Philosophumena) (2115: 060)
“Hippolytus. Refutatio omnium haeresium”, Ed. Marcovich, M.
Berlin: De Gruyter, 1986; Patristische Texte und Studien 25.
Book 5, chapter 7, section 33, line 1

– θέλγει δὲ ὄμματα τῶν νεκρῶν, ὥς φησι, τοὺς δ' αὖτε καὶ
ὑπνώοντας ἐγείρει, <τουτέστι> τοὺς ἐξυπνισμένους καὶ γεγονότας
μνηστῆρας· περὶ τούτων, φησίν, ἡ γραφὴ λέγει· «ἔγειραι, ὁ καθεύδων,
καὶ ἐξεγέρθητι <ἐκ τῶν νεκρῶν>, καὶ ἐπιφαύσει σοι ὁ Χριστός».



Procopius Rhet., Scr. Eccl., Commentarii in Isaiam (2598: 004); MPG 87.2.
Page 2504, line 39

Καὶ πᾶσα δὲ τοιαύτη
τῶν Ἰουδαίων ἦν ἡ συναγωγή· διὸ πάλιν ἐγερθῆναι
ταύτῃ παρακελεύεται κατὰ τό· «Ἔγειραι ὁ καθεύ-
δων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι
ὁ Χριστός.



Comarius Alchem., De lapide philosophorum (e cod. Paris. B.N. gr. 2327, fol. 74r) (2632: 001)
“Collection des anciens alchimistes grecs, vol. 2”, Ed. Berthelot, M., Ruelle, C.É.
Paris: Steinheil, 1888, Repr. 1963.
Volume 2, page 296, line 17

Ἔγειραι ἐξ ᾍδου καὶ ἀνάστηθι ἐκ τοῦ τάφου, καὶ ἐξεγέρθητι ἐκ τοῦ σκό-
τους· ἐνδέδυσαι γὰρ πνευμάτωσιν καὶ θείωσιν, ἐπειδὴ ἔφθακεν καὶ ἡ
φωνὴ τῆς ἀναστάσεως, καὶ τὸ φάρμακον τῆς ζωῆς εἰσῆλθεν πρὸς σέ·
τὸ γὰρ πνεῦμα πάλιν εὐφραίνεται ἐν τῷ σώματι καὶ ἡ ψυχὴ ἐν ᾧ ἐστιν,
καὶ τρέχει κατεπεῖγον ἐν χαρᾷ εἰς τὸν ἀσπασμὸν αὐτοῦ, καὶ ἀσπάζεται
αὐτὸ καὶ οὐ κατακυριεύει αὐτοῦ σκότος, ἐπειδὴ ὑπέστη φωτὸς, καὶ οὐκ
ἀνέχεται αὐτοῦ χωρισθῆναι ἔτι εἰς τὸν αἰῶνα, καὶ χαίρεται ἐν τῷ οἴκῳ
αὐτῆς, ὅτι καλύπτουσα αὐτὸ ἐν σκότει, εὗρεν αὐτὸ πεπλης-
μένον φωτός.



Physiologus, Physiologus (redactio prima) (2654: 001)
“Physiologus”, Ed. Sbordone, F.
Rome: Dante Alighieri–Albrighi, Segati, 1936, Repr. 1976.
Section 33, line 7

Καὶ οἱ τέλειοι ἀσκηταί, ἐπὰν ὁ χειμὼν τοῦ σώματος παρέλθῃ, του-
τέστι πᾶσα ἐπιθυμία [σαρκικὴ ἀποσβεσθῇ, τότε ἁγνοὶ] ἐπὶ τῆς κοίτης
αὑτῶν μνημονεύοντες τοῦ Κυρίου, ἐν τοῖς ὄρθροις μελετῶσι πρὸς αὐτόν,
ἐξεγείροντες τοὺς βεβαρυμένους εἰς ὕπνον ἐπὶ τὸ ἐργάζεσθαι τὸ ἀγαθόν,
καὶ βοῶντες· «ἔγειραι ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπι-
φαύσει σοι ὁ Χριστός».



Michael Psellus Polyhist., Theologica (2702: 012)
“Michaelis Pselli theologica, vol. 1”, Ed. Gautier, P.
Leipzig: Teubner, 1989.
Opusculum 16, line 98

φησὶ γοῦν ὅτι
ἀρκεῖ πρὸς ἀπόδειξιν τοῦ ἡμετέρου κηρύγματος ἡ διὰ τῶν ἔργων πληρο-
φορία, ἀφ' ἧς ἡ ἀπερίεργος πίστις καὶ ἀπλανὴς πρόεισιν· ‘ἐν ὀνόματι’
φησίν ‘Ἰησοῦ τοῦ Ναζωραίου ἔγειραι καὶ περιπάτει’, καὶ τῷ λόγῳ τὸ
ἔργον κατηκολούθησε.



Apophthegmata, Apophthegmata patrum (collectio alphabetica) (2742: 001); MPG 65.
Page 268, line 54

Ὁ δὲ
γέρων οὐκ ἐπτοήθη· ἀλλὰ θαῤῥῶν ἔτυπτε τὸ σκή-
νωμα, λέγων· Ἔγειραι, ὕπαγε εἰς τὸ σκότος, εἰς δύ-
νασαι.



Oecumenius Phil., Rhet., Commentarius in Apocalypsin (2866: 001)
“The complete commentary of Oecumenius on the Apocalypse”, Ed. Hoskier, H.C.
Ann Arbor: University of Michigan Press, 1928.
Page 125, line 9

τοιγαροῦν ἄχρι τοῦ νῦν ὁ θεσπέσιος
Ἰωάννης προφητεύει διά τε τοῦ εὐαγγελίου καὶ τῶν καθο-
λικῶν αὐτοῦ ἐπιστολῶν καὶ διὰ τῆς παρούσης ἀποκαλύψεως·
πάντα γὰρ αὐτῷ ἐν πνεύματι εἴρηταί τε καὶ προεφήτευται·
καὶ ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ, λέγων· ἔγειραι καὶ μέτρη-
σαι τὸν ναὸν τοῦ Θεοῦ καὶ τὸ θυσιαστήριον, καὶ τοὺς προς-
κυνοῦντας ἐν αὐτῷ.



Romanus Melodus Hymnographus, Cantica genuina (2881: 002)
“Sancti Romani Melodi cantica: cantica genuina”, Ed. Maas, P., Trypanis, C.A.
Oxford: Clarendon Press, 1963.
Hymn 39, proem-strophe strop, section 17, line 4

ἐξέτεινε δεξιὰν καὶ κρατήσας τοῦτον βοᾷ·
“Ἐν τῷ ὀνόματι Ἰησοῦ τοῦ Ναζωραίου
ἔγειραι καὶ περιπάτει συντόνως, ὦ ἄνθρωπε”·
καὶ εὐθέως ἐξανέστη ὁ ἀσθενῶν
καὶ περιεπάτει τρέχων ἐπὶ αὐτῶν καὶ τῶν παρόντων·
εὐθὺς γὰρ ἀνωρθώθησαν βάσεις ἀδύνατοι,
εὐθὺς ἐστερεώθησαν καὶ τὰ σφυρὰ αὐτοῦ·
πρὸς κίνησιν μὲν ὑπῆρχεν ἀκίνητος ὥσπερ βρέφος,
ἀνδρεῖος δὲ ἐγένετο καὶ ἐκτρέχει
|:τῇ ἐλπίδι <τῆς πίστεως>.:|
Υἱοὶ λοιμοί, φθονεροὶ ἔκθαμβοι ἐγένοντο
καὶ πρὸς τὸν Πέτρον φησίν· “Πόθεν σοί, ὦ ἄνθρωπε,




Joannes Damascenus Scr. Eccl., Theol., De duabus in Christo voluntatibus (2934: 008)
“Die Schriften des Johannes von Damaskos, vol. 4”, Ed. Kotter, B.
Berlin: De Gruyter, 1981; Patristische Texte und Studien 22.
Section 42, line 22

Ὥσπερ
γὰρ διὰ τῆς σωματικῆς ἐνεργείας αὐτοῦ ἡ θεία αὐτοῦ ἐνήργει ἐνέργεια –
ἐκράτησε γὰρ τῇ χειρὶ τῆς χειρὸς τῆς παιδὸς καὶ εἶπε τὸ «κοράσιον,
ἔγειραι», καὶ διὰ τῆς ἁφῆς καὶ τοῦ λόγου ἡ θεία ἐνέργεια τὴν κόρην ἐζωο-
ποίησεν – , οὕτω καὶ διὰ τῆς ἀνθρωπίνης αὐτοῦ θελήσεως ἡ θεία ἐνήργει
αὐτοῦ θέλησις.



Joannes Damascenus Scr. Eccl., Theol., De duabus in Christo voluntatibus
Section 42, line 25

Θελήσας γὰρ θεϊκῶς τὴν θαυματουργίαν εἰργάσατο καὶ
θελήσας ἀνθρωπίνως τὴν χεῖρα ἐξέτεινε καὶ εἶπεν· «Ἔγειραι».



Joannes Damascenus Scr. Eccl., Theol., Commentarii in epistulas Pauli [Dub.] (2934: 053); MPG 95.
Volume 95, page 848, line 29

Διὸ λέγει· Ἔγειραι ὁ καθεύδων, καὶ ἀνάστα ἐκ
τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός.



Joannes Damascenus Scr. Eccl., Theol., Commentarii in epistulas Pauli [Dub.]
Volume 95, page 848, line 39

Φῶς δὲ ἐσόμεθα διαναστάντες ἀπὸ τοῦ
ὕπνου τοῦ θανατηφόρου, καὶ μετασχόντες Χριστοῦ,
κατὰ τὸ λεγόμενον· Ἔγειραι ὁ καθεύδων. Οὐκ εἶπεν
τίς ὁ λέγων, ἢ ποῦ τῶν ἁγίων γραμμάτων γέγραπ-
ται· ἀλλ' ἦν πολλὰ ἐξ ἁγίου Πνεύματος λαλούμενα
ἐν τοῖς τότε, καὶ μὴ γραφόμενα.



Joannes Damascenus Scr. Eccl., Theol., Homilia in sabbatum sanctum (2934: 056); MPG 96.
Volume 96, page 604, line 30

Οἱ ἀπ' αἰῶνος, ἐλευθερώθητε· οἱ πεπεδημένοι, ἐξέλ-
θετε· οἱ ἐν τῷ σκότει, ἀνακαλύφθητε· ἀφέθητε, οἱ
αἰχμάλωτοι· καὶ τυφλοὶ, ἀναβλέψατε· ἔγειραι, ὁ κα-
θεύδων Ἀδὰμ, καὶ ἀνάστα ἐκ τῶν νεκρῶν· ἐπεφάνη
γὰρ Χριστὸς ἡ ἀνάτασις.



Georgius Syncellus Chronogr., Ecloga chronographica (3045: 001)
“Georgius Syncellus. Ecloga chronographica”, Ed. Mosshammer, A.A.
Leipzig: Teubner, 1984.
Page 27, line 17

καὶ
ἐν τῇ πρὸς Ἐφεσίους ἐκ τῶν Ἱερεμίου λεγομένων ἀποκρύφων· ‘ἔγειραι ὁ
καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός.



Joannes Zonaras Gramm., Hist., Epitome historiarum (lib. 13–18) (3135: 002)
“Ioannis Zonarae epitomae historiarum libri xviii, vol. 3”, Ed. Büttner–Wobst, T.
Bonn: Weber, 1897; Corpus scriptorum historiae Byzantinae.
Page 11, line 15

καὶ ὁ Σίλβεστρος εἰς οὐρανὸν ἀτενίσας καὶ τὸν
κύριον ἐπικαλεσάμενος ἔστη τοῦ ταύρου ἐγγὺς καὶ τὴν φωνὴν
ἐπάρας ἐβόησεν “εἰ θεὸς ἀληθής ἐστιν ὃν ἐγὼ κηρύττω Χρι-
στόν, ἔγειραι, ταῦρε, καὶ στῆθι ἐπὶ τοὺς πόδας σου.



Pseudo-Zonaras Lexicogr., Lexicon (3136: 001)
“Iohannis Zonarae lexicon ex tribus codicibus manuscriptis, 2 vols.”, Ed. Tittmann, J.A.H.
Leipzig: Crusius, 1808, Repr. 1967.
Alphabetic letter epsilon, page 605, line 20

<Ἐγείρου> χρὴ λέγειν, οὐχὶ ἔγειραι, εἰ μή τις
προτίθησι τὸ σαυτόν· ἔγειρε δὲ τὸν λίθον, ψι-
λόν.



Joannes VI Cantacuzenus, Historiae (3169: 001)
“Ioannis Cantacuzeni eximperatoris historiarum libri iv, 3 vols.”, Ed. Schopen, L.
Bonn: Weber, 1:1828; 2:1831; 3:1832; Corpus scriptorum historiae Byzantinae.
Volume 2, page 429, line 19

νυσταγμῷ δὲ ληφθεὶς, ὕπνωττεν
ἐπὶ μικρόν· ὑπνώττοντι δὲ ἠκούετο λέγουσα φωνή· “ἔγειραι
ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι
ὁ Χριστός.



Photius Lexicogr., Scr. Eccl., Theol., Bibliotheca (4040: 001)
“Photius. Bibliothèque, 8 vols.”, Ed. Henry, R.
Paris: Les Belles Lettres, 1:1959; 2:1960; 3:1962; 4:1965; 5:1967; 6:1971; 7:1974; 8:1977.
Codex 222, Bekker page 195a, line 33

Ἐνταῦθα δὲ καὶ ῥητοῦ τινος εὐαγγελικοῦ ἀναπτύς-
σει διάνοιαν τοῦ λέγοντος· «Τί ἐστιν εὐκοπώτερον εἰπεῖν,
ἀφέωνταί σου αἱ ἁμαρτίαι, ἢ ἔγειραι καὶ περιπάτει;



Photius Lexicogr., Scr. Eccl., Theol., Bibliotheca
Codex 222, Bekker page 195a, line 38

Εὐκοπώτερον δέ φησιν εἶναι τὸ πρῶτον, ὅτι τὸ μὲν
ἀφέωνται οὐκ ἔχει τὴν τῶν ῥημάτων προφορὰν ὡς ἐξ
ἰδίας ἐξουσίας προφερομένην καὶ προστάγματος (οὐδὲν
γὰρ κωλύει καὶ τὸν μὴ ὄντα τῆς ἀφέσεως κύριον εὐαγγε-
λίσασθαι ταύτην), τὸ δὲ ἔγειραι καὶ περιπάτει δεσπο-
τικῆς ὅλον προστάξεως ἤρτηται, ἄλλωστε δὲ καὶ ὅτι τὸ
ἔγειραι καὶ περιπάτει, ἀδιάβλητον φέρον ἔργοις
τὴν αὐθεντείαν, καὶ τὴν ἄφεσιν συμπεριεῖχεν.



Theodoretus Scr. Eccl., Theol., Interpretatio in Psalmos (4089: 024); MPG 80.
Volume 80, page 1265, line 8

Ἐν τῷ ὀνόματι γὰρ,
φησὶν, Ἰησοῦ Χριστοῦ ἔγειραι, καὶ περιπάτει.



Theodoretus Scr. Eccl., Theol., Interpretatio in xiv epistulas sancti Pauli (4089: 030); MPG 82.
Volume 82, page 544, line 47

Διὸ λέγει· Ἔγειραι, ὁ καθεύδων, καὶ ἀνάστα
ἐκ τῶν νεκρῶν, καὶ ἐπιψαύσει σου ὁ Χριστός.



Cyrillus Theol., Commentarius in xii prophetas minores (4090: 001)
“Sancti patris nostri Cyrilli archiepiscopi Alexandrini in xii prophetas, 2 vols.”, Ed. Pusey, P.E.
Oxford: Clarendon Press, 1868, Repr. 1965.
Volume 1, page 294, line 7

>
Ἀμογητὶ δὴ πάλιν κἀντεῦθεν οἶμαί τις καταθρήσειε
σαφῶς, ὡς σοφὸς ἦν ἄγαν ὁ θεσπέσιος Παῦλος, τοῖς διὰ
πίστεως τῆς εἰς Χριστὸν σεσαγηνευμένοις εἰς σωτηρίαν
ἐπιφωνῶν τε καὶ λέγων, ποτὲ μὲν ὅτι “Ἔγειραι ὁ καθεύ-
“δων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ
“Χριστός·” ποτὲ δὲ αὖ καὶ τὸ τληπαθὲς ἐν πόνοις ἀγαπᾶν
ἀναπείθων, ταύτῃτοι καὶ λέγων “Εἰ παιδείαν ὑπομένετε, ὡς
“υἱοῖς ὑμῖν προσφέρεται ὁ Θεός· τίς γάρ ἐστιν υἱὸς, ὃν οὐ
“παιδεύει πατήρ;



Cyrillus Theol., Commentarius in xii prophetas minores
Volume 2, page 214, line 21

Καταβρυχῶνται δὲ ὥσπερ τῶν ἐν ἁπλῇ πίστει βιοῦν
ᾑρημένων καὶ οἱ τῶν αἱρέσεων εὑρεταὶ, καὶ θεοστυγὲς ἀνοί-
γοντες στόμα, τοὺς οὐδὲν εἰδότας μονονουχὶ κατεσθίουσιν
ἀμαθεστέρους ἀποτελοῦντες, καὶ ψυχρὰς αὐτοῖς καὶ διε-
στραμμένας ἐνιέντες ἐννοίας, καταμυθολογοῦντες δὲ οὕτως,
καὶ τό γε σφίσιν αὐτοῖς εὖ ἔχειν ὑπειλημμένον φρονεῖν
ἀναπείθοντες, ὡς ἤδη δοκεῖν τοὺς τοῖς παρ' αὐτῶν ἐναλόντας
βρόχοις, τάχα που καὶ ἐκτεθνάναι, καὶ λίθοις ὀλίγα τοῖς
ἀναισθήτοις παραχωρεῖν, οἷς ἄν τις ἐπιφωνήσειε, καὶ μάλα
εἰκότως “Ἔγειραι ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν,
“καὶ ἐπιφαύσει σοι ὁ Χριστός.



Cyrillus Theol., Commentarius in xii prophetas minores
Volume 2, page 322, line 7

καὶ πάλιν
“Ἔγειραι ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπι-
“φαύσει σοι ὁ Χριστός.



Cyrillus Theol., Commentarii in Joannem (4090: 002)
“Sancti patris nostri Cyrilli archiepiscopi Alexandrini in D. Joannis evangelium, 3 vols.”, Ed. Pusey, P.E.
Oxford: Clarendon Press, 1872, Repr. 1965.
Volume 1, page 307, line 15

λέγει αὐτῷ ὁ Ἰησοῦς Ἔγειραι.



Cyrillus Theol., Commentarii in Joannem
Volume 1, page 377, line 1

τί
“ἐστιν εὐκοπώτερον εἰπεῖν Ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ
“εἰπεῖν Ἔγειραι καὶ περιπάτει;



Cyrillus Theol., Commentarii in Joannem
Volume 1, page 377, line 12

παρετηροῦντο δὲ αὐτὸν οἱ γραμματεῖς καὶ
“οἱ Φαρισαῖοι εἰ ἐν τῷ σαββάτῳ θεραπεύει, ἵνα εὕρωσι
“κατηγορίαν κατ' αὐτοῦ· αὐτὸς δὲ ᾔδει, φησὶν, τοὺς διαλο-
“γισμοὺς αὐτῶν, καὶ εἶπε τῷ ἀνδρὶ τῷ ξηρὰν ἔχοντι τὴν
“χεῖρα Ἔγειραι καὶ στῆθι εἰς τὸ μέσον.



Cyrillus Theol., Commentarii in Joannem
Volume 1, page 530, line 15

καὶ γοῦν ὅτε τὸ τοῦ ἀρχισυναγώγου
κόριον διανίστη λέγων “Ἡ παῖς ἔγειραι,” ἐκράτησε τῆς
χειρὸς αὐτῆς, καθὰ γέγραπται· ζωοποιῶν μὲν ὡς Θεὸς, τῷ
παντουργῷ προστάγματι· ζωοποιῶν δὲ αὖ πάλιν καὶ διὰ τῆς
ἁφῆς τῆς ἁγίας σαρκὸς, μίαν τε καὶ συγγενῆ δι' ἀμφοῖν
ἐπιδείκνυσι τὴν ἐνέργειαν.



Cyrillus Theol., Commentarii in Joannem
Volume 3, page 69, line 8

ἔδει
Πιλάτῳ λέγοντας ὅτι υἱὸν Θεοῦ ἑαυτὸν ἐποίησεν, ἐγκαλεῖν
αὐτῷ καὶ τὰ τῆς θεότητος ἔργα καὶ τὴν ἐπὶ τοῖς παραδόξοις
καταιτιᾶσθαι μεγαλουργίαν· ἔδει μετ' ἐκεῖνο βοᾶν, ὅτι τε-
θρήμερος μὲν ἀνεβίω νεκρὸς διὰ μιᾶς τοῦ Σωτῆρος φωνῆς
παλινδρομήσας εἰς ζωήν· ἔδει παρενεγκεῖν τὸν μονογενῆ τῆς
χήρας υἱὸν, καὶ τοῦ ἀρχισυναγώγου τὸ κόριον· ἔδει καὶ τῆς
θεοπρεπεστάτης ἐκείνης διαμεμνῆσθαι φωνῆς, ἐπὶ μὲν τῷ
τῆς χήρας υἱῷ “Νεανίσκε, σοὶ λέγω, ἐγέρθητι,” ἐπὶ δὲ τῷ
κορίῳ “Ἡ παῖς ἔγειραι·” ἐχρῆν ἐπὶ τούτοις διδάσκειν, ὅτι
τυφλοῖς μὲν τὸ βλέπειν, λεπροῖς δὲ τὴν κάθαρσιν ἐχαρίσατο,
καὶ πρὸς τούτοις, ὅτι μιᾷ κατεστόρεσεν ἀπειλῇ καὶ θαλάττης
ἀγρίας κίνησιν καὶ πνευμάτων ῥαγδαίων καταφορὰν, καὶ εἴ
τι πρὸς τούτοις εἴργασται Χριστός.



Cyrillus Theol., De sancta trinitate dialogi i–vii (4090: 023)
“Cyrille d'Alexandrie. Dialogues sur la Trinité, 3 vols.”, Ed. de Durand, G.M.
Paris: Cerf, 1:1976; 2:1977; 3:1978; Sources chrétiennes 231, 237, 246.
Aubert page 619, line 30

Ἔφασκον γὰρ τῷ μὲν
τῇ ὡραίᾳ πύλῃ προσεδρεύοντι· «Ἐν τῷ ὀνόματι Ἰησοῦ
Χριστοῦ τοῦ Ναζωραίου, ἔγειραι καὶ περιπάτει·» ἑτέρῳ
δὲ αὖ· «Αἰνέα, ἰᾶταί σε Ἰησοῦς ὁ Χριστός.



Cyrillus Theol., Commentarius in Isaiam prophetam (4090: 103); MPG 70.
Volume 70, page 1133, line 36

Οὐκοῦν,
Ἐξεγείρου, φησί· τοῦτό ἐστιν ἐναργῶς τὸ διὰ τῆς τοῦ
Παύλου φωνῆς, «Ἔγειραι, ὁ καθεύδων, καὶ ἀνάστα
ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός.



Cyrillus Theol., Commentarii in Lucam (in catenis) (4090: 108); MPG 72.
Volume 72, page 745, line 2

Ναὶ μὴν
καὶ ὁ πάνσοφος Παῦλος· «Ἔγειραι, ὁ καθεύδων.



Cyrillus Theol., Thesaurus de sancta consubstantiali trinitate (4090: 109); MPG 75.
Volume 75, page 336, line 16

Ἔγειραι ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν,
καὶ ἀκούσῃ πάλιν, αἱρετικέ.



Etymologicum Gudianum, Additamenta in Etymologicum Gudianum (ἀάλιον – ζειαί) (e codd. Vat. Barber. gr. 70 [olim Barber. I 70] + Paris. suppl. gr. 172) (4098: 003)
“Etymologicum Gudianum, fasc. 1 & 2”, Ed. de Stefani, A.
Leipzig: Teubner, 1:1909; 2:1920, Repr. 1965.
Alphabetic entry epsilon, page 393, line 23

<⟦Ἔγει⟧ρον>· οἷον <Logia Jesu, Pap. Oxyrh. I 1r, 6> “⟦ἔ⟧γειρον τὸν λίθον”.
ἔγειραι δὲ ἀντὶ τοῦ ἐγέρθητι.



Catenae (Novum Testamentum), Catena in Marcum (recensio ii) (e codd. Oxon. Bodl. Laud. 33 + Paris. Coislin. 23 + Paris. gr. 178) (4102: 002)
“Catenae Graecorum patrum in Novum Testamentum, vol. 1”, Ed. Cramer, J.A.
Oxford: Oxford University Press, 1840, Repr. 1967.
Page 285, line 17

<Τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, ἀφέ-
ωνταί σοι αἱ ἁμαρτίαι· ἢ εἰπεῖν, ἔγειραι καὶ περιπάτει;



Catenae (Novum Testamentum), Catena in Marcum (recensio ii) (e codd. Oxon. Bodl. Laud. 33 + Paris. Coislin. 23 + Paris. gr. 178)
Page 286, line 10

<Ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου
ἀφιέναι ἐστι τῆς γῆς ἁμαρτίας, λέγει τῷ παραλυτικῷ· σοὶ
λέγω, ἔγειραι, καὶ ᾆρον τὸν κράββατόν σου, καὶ
ὕπαγε εἰς τὸν οἶκόν σου.



Catenae (Novum Testamentum), Catena in Marcum (recensio ii) (e codd. Oxon. Bodl. Laud. 33 + Paris. Coislin. 23 + Paris. gr. 178)
Page 286, line 15

ἔγειραι, ᾆρον τὸν κράββατόν σου καὶ ὕπαγε
“εἰς τὸν οἶκόν σου.



Catenae (Novum Testamentum), Catena in Marcum (recensio ii) (e codd. Oxon. Bodl. Laud. 33 + Paris. Coislin. 23 + Paris. gr. 178)
Page 294, line 4

<Καὶ λέγει ἀνθρώπῳ τῷ ἐξηραμμένην ἔχοντι τὴν
χεῖρα, ἔγειραι εἰς τὸ μέσον.



Catenae (Novum Testamentum), Catena in epistulam ad Ephesios (typus Parisinus) (e cod. Coislin. 204) (4102: 020)
“Catenae Graecorum patrum in Novum Testamentum, vol. 6”, Ed. Cramer, J.A.
Oxford: Oxford University Press, 1842, Repr. 1967.
Page 196, line 18

<Διὸ λέγει ἔγειραι ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν
νεκρῶν, καὶ ἐπιψαύσεις τοῦ Χριστοῦ.



Catenae (Novum Testamentum), Catena in epistulam ad Ephesios (typus Parisinus) (e cod. Coislin. 204)
Page 197, line 1

Ὠριγένης δέ φησιν, ἐπείπερ τὰ ἐλεγχόμενα ἔργα τοῦ σκό-
τους ὑπὸ τοῦ φωτὸς φανεροῦται, μεταβαλλόντων τῶν ἐλεγχομένων
εἰς φῶς, λέγεται τοῖς καθεύδουσι καὶ ἐν νεκρότητι τυγχάνουσιν
ἐκ τοῦ τὰ ἄκαρπα ἔργα τοῦ σκότους πεποιηκέναι, τὸ “ἔγειραι
“ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ
“Χριστός.



Ephraem Syrus Theol., Sermones paraenetici ad monachos Aegypti (4138: 036)
“Ὁσίου Ἐφραίμ τοῦ Σύρου ἔργα, vol. 3”, Ed. Phrantzoles, Konstantinos G.
Thessalonica: Το περιβόλι της Παναγίας, 1990.
Oration 42, line 188

Εἶπε τῷ παραλυτικῷ· σοὶ λέγω,
ἔγειραι, ἆρον τὸν κράββατόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου· καὶ εὐθέως
ἐγένετο ὁ ἄνθρωπος ὑγιής, καὶ τὴν κλίνην <τὴν> βαστάσασαν αὐτὸν βαστά-
σας, περιεπάτει ὑγιής.



Nicephorus Gregoras Hist., Historia Romana (4145: 001)
“Nicephori Gregorae historiae Byzantinae, 3 vols.”, Ed. Schopen, L., Bekker, I.
Bonn: Weber, 1:1829; 2:1830; 3:1855; Corpus scriptorum historiae Byzantinae.
Volume 2, page 705, line 21

ὑπὸ δὴ τούτῳ βραχὺ κατακλίνας ὁ βα-
σιλεὺς ἑαυτὸν εἰς ὕπνον ἐτράπη, καὶ ἅμα ἐδόκει φωνῆς ἀορά-
τως ἀκούειν, “ἔγειραι,” λεγούσης, “ὁ καθεύδων, καὶ ἀνάστα ἐκ
τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός”· εὐθύς τε διαγρηγο-
ρήσαντα, ζάλην ἔχοντα λογισμῶν ἀναστῆναι· καί τις ἐκεῖ παρὼν
ᾀσμάτων δημιουργὸς λύραν τε ἡρμόσατο ἐξεπίτηδες καὶ, οἷον
πείθειν ἅπαντας ἀνέχειν ἐπ' αὐτοῦ, ᾆσμα ἀνεκρούσατο.



Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431 (5000: 001)
“Acta conciliorum oecumenicorum, vol. 1.1.1–1.1.7”, Ed. Schwartz, E.
Berlin: De Gruyter, 1.1.1–1.1.3:1927; 1.1.4:1928; 1.1.5:1927; 1.1.6:1928; 1.1.7:1929, Repr. 1.1.1:1965; 1.1.6:1960; 1.1.7:1962.
Tomëvolumëpart 1,1,5, page 93, line 9

τί ἐστιν εὐκοπώ-
τερον, εἰπεῖν ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν ἔγειραι καὶ περι-
πάτει;



Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431
Tomëvolumëpart 1,1,5, page 93, line 11

ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς γῆς
ἀφιέναι ἁμαρτίας, εἶπε τῶι παραλυτικῶι· σοὶ λέγω, ἔγειραι καὶ ἄρας τὸ
κλινίδιόν σου πορεύου εἰς τὸν οἶκόν σου.



Concilia Oecumenica (ACO), Concilium universale Ephesenum anno 431
Tomëvolumëpart 1,1,6, page 48, line 21

ἀλλὰ ναί, φησίν,
εἴρηκε τῶι λεπρῶι <θέλω, καθαρίσθητι,> καὶ τῆι τοῦ ἀρχισυναγώγου θυγατρὶ ἡ <παῖς,
ἔγειραι,> καὶ τῆι θαλάσσηι <σιώπα, πεφίμωσο·> συνήγορος δὴ κατὰ τοῦτο· τοὺς γάρτοι
θείους ἐφθέγγετο λόγους, δι' ὧν ἦν πάντα δύνασθαι κατορθοῦν εὐκόλως.



Suda, Lexicon (9010: 001)
“Suidae lexicon, 4 vols.”, Ed. Adler, A.
Leipzig: Teubner, 1.1:1928; 1.2:1931; 1.3:1933; 1.4:1935, Repr. 1.1:1971; 1.2:1967; 1.3:1967; 1.4:1971; Lexicographi Graeci 1.1–1.4.
Alphabetic letter epsilon, entry 57, line 1

<Ἔγειραι:> ἔγειραι σὺ αὐτός· διὰ διφθόγγου, ἀντὶ τοῦ ἐγέρθητι·
ἔγειρε δὲ τὸν λίθον, διὰ τοῦ ε ψιλοῦ· ἐνέργειαν γάρ τινα σημαίνει.



Stephanus Alchem., De magna et sacra arte (sub nomine Stephani Alexandrini philosophi) (9021: 001)
“Physici et medici Graeci minores, vol. 2”, Ed. Ideler, J.L.
Berlin: Reimer, 1842, Repr. 1963.
Volume 2, page 251, line 23

καὶ καλεῖ ἡ ψυχὴ τὸ σῶμα τὸ πεφωτισμένον ἔγειραι ἐξ
ᾅδου καὶ ἀνάστηθι ἐκ τοῦ τάφου, καὶ ἐξεγέρθητι ἐκ τοῦ
σκότους.
S Walch
Posts: 274
Joined: June 13th, 2011, 4:27 pm
Location: Manchester, UK

Re: ἔγειρε semantics and orthography--how would you parse this?

Post by S Walch »

As the new ECM for Mark was only released a couple of months ago, thought this might be a good use of it, to see if it can help answer such a question.

Of the 176 manuscripts checked, the results are certainly interesting.

Firstly, the Papyri and Uncials (4-11th Century CE): 𝔓88 ℵ A B C D G K L N U W Δ Θ Π Σ Ψ 055 064 072 0130 0211.

Only the uncials U and 0130 have consistent ἔγειραι (although 0130 is only extant in Mark 2:9, but likely read the same in 2:11), and both of these are dated 9th century CE. L (8th), Δ and 0211 (9th) had a mix of ἔγειρε/ἔγειραι, but I'm not quite sure L should ever be used in these sort of discussions - the copyist was atrociously abysmal in their spelling (eg. in Matt chapter 2, I count 22 errors of spelling - that's nearly 1 per verse). No quite sure whether these are phonetic errors, or the copyist really just couldn't spell.

The remaining uncials and papyri all read ἔγειρε, including the earliest ones - those in the 4th-6th centuries (𝔓88 ℵ A B C D N W Π Σ 064 072).

It's therefore really only in the time of the minuscules (9th) where we start to see a change from ἔγειρε to ἔγειραι, with 565. 892., and 1424. starting to have a mix of ἔγειρε/ἔγειραι (none have just ἔγειραι). The 12th century is when we start to have more minuscules reading just ἔγειραι, albeit we still have around 18 mss with just ἔγειρε, and an equal amount mixed ἔγειρε/ἔγειραι.

This is all based on the manuscripts cited by the ECM, so there's several hundred more I'm presuming will have ἔγειραι in all these 5 places in Mark. Nevertheless they do show there's mss still up to the 16th century which have either just ἔγειρε (595.), or mixed (377. 803. 979.), hence a full conversion to ἔγειραι never materialises.

Whilst this does concentrate on the passages in Mark, I'll be quite surprised if in the other places there's a lot of a difference between the earlier and later mss, and not reflected as the passages here in Mark, where the earlier ones are consistent in ἔγειρε. Hopefully someone who wants to look at this much further can use this as a basis for more in-depth investigation.

Image

PDF doc with manuscript list & Data
Excel sheet showing manuscripts and reading in the 5 different verses in Mark
Jean Putmans
Posts: 152
Joined: August 3rd, 2018, 1:01 am
Location: Heerlen; Netherlands
Contact:

Re: ἔγειρε semantics and orthography--how would you parse this?

Post by Jean Putmans »

That's showing the usefulness of the ECM.

I use the ECM-Mark in my work on the Gothic Bible.

It's a pitty, that there is no Index to the apparatus.
Jean Putmans
Netherlands
gotischebibel.blogspot.com
RandallButh
Posts: 1105
Joined: May 13th, 2011, 4:01 am

Re: ἔγειρε semantics and orthography--how would you parse this?

Post by RandallButh »

Those are a good collection of examples and raise additional considerations. Thank you, all.

παῦε is interesting since it is common in active and middle senses though we more regularly use it in middle senses, and the aorist middle is distinguished from the continuative active by a consonant παῦσαι and not just an etymological final vowel.

A couple of examples from the Sibylline Oracles, a classicizing and epicizing text, show some added complications.
3.732: ἀλλά, τάλαιν’ Ἑλλάς, ὑπερήφανα παῦε φρονοῦσα· But deplorable Hellas, cease thinking arrogancies.
Here one might expect the middle as introducing a subject participle, yet one can understand a contextual transference to an active 'think'+object, especially with the object fronted.
The voice in 'stop doing yourself' vs. 'stop something' is not as clear as between 'get up' and 'raise something up'.

We get several aorist active 'stops' παῦσον in the Sibyllines.
11·322 ἀλλά, ἄναξ, νῦν παῦσον ἐμὴν πολυήρατον αὐδήν 'but Lord, now, stop my lovely speech.
Clearly transitive, see 12.295, 13.172.

and a nice epic/Ionic middle
5·317 αἰαῖ σοι, * Κέρκυρα *, καλὴ πόλι, παύεο κώμου. Woe to you, Kerkyra, beautiful city, cease (Ionic middle, παύεο = παύου) from partying.

Nevertheless, παῦσαι (aor. mid.) is frequently what we find in LXX, Josephus, and NT, unless transitive,
like 1Pet 3.10 παυσάτω [act. let him stop] τὴν γλῶσσαν ἀπὸ κακοῦ (adopted from Ps 34.14 נְצֹ֣ר לְשׁוֹנְךָ֣ מֵרָ֑ע ֝guard your tongue from evil)

Also interesting are all of the early quotes from Church fathers where we find ἔγειραι when quoting NT texts.

We would need to ask, of course, if Chrysostom, Eusebius, Origen, et al. themselves wrote ἔγειραι or was this the result of later textual transmission?

If we take the texts as given, it would support that they 'heard'/'understood' ἔγειρε as ἔγειραι.

On the other hand, the early NT mss with ἔγειρε would suggest that the texts of these early church fathers with ἔγειραι may have been altered by later copyists to something more regular.
And should we teach the more regular ἔγειραι when speaking in classes?

It's quite a specialized mess and leads to an outstanding question of manuscripts of Church fathers. I remember Schrivener writing in the 19th century that the Church fathers show different NT texts than our critically assembled NT texts.
RandallButh
Posts: 1105
Joined: May 13th, 2011, 4:01 am

Re: ἔγειρε semantics and orthography--how would you parse this?

Post by RandallButh »

PS: It appears that an Atticist grammarian already noted the problem at the end of the 2nd C. CE:

elius Herodianus et Pseudo-Herodianus Gramm., Rhet., Partitiones (= Ἐπιμερισμοί) [Sp.?] (e codd. Paris. 2543 + 2570) (0087: 036)
“Herodiani partitiones”, Ed. Boissonade, J.F.
London, 1819, Repr. 1963.
Page 271, line 10

Ἔγειραι, ἀντὶ τοῦ ἐγέρθητι, δίφθογγον· ἔγειρε δὲ ἄλλος
ἄλλον, ε.

He appears to like middle Ἔγειραι in his idea of proper speech and instead of passive ἐγέρθητι. It is not clear what kind of "other" he was calling ἔγειρε although it appears that he treated it as transitive 'another' acts on 'something else'.

We can always say ἀνάστηθι! in class (which we do).
S Walch
Posts: 274
Joined: June 13th, 2011, 4:27 pm
Location: Manchester, UK

Re: ἔγειρε semantics and orthography--how would you parse this?

Post by S Walch »

RandallButh wrote: September 29th, 2021, 1:09 pmAlso interesting are all of the early quotes from Church fathers where we find ἔγειραι when quoting NT texts.

We would need to ask, of course, if Chrysostom, Eusebius, Origen, et al. themselves wrote ἔγειραι or was this the result of later textual transmission?

If we take the texts as given, it would support that they 'heard'/'understood' ἔγειρε as ἔγειραι.

On the other hand, the early NT mss with ἔγειρε would suggest that the texts of these early church fathers with ἔγειραι may have been altered by later copyists to something more regular.
Depending on when the mss of the ECF are from, if they're 12th century onwards, we may expect them to have the more standardised ἔγειραι, as demonstrated by the mss from my previous post.

Nevertheless I did check both 𝔓66 and 𝔓75 at John 5:8 (where they both overlap), and 𝔓66 has εγιραι, and 𝔓75 has εγειρε. 𝔓66 is also known as a terrible speller, so that there's two errors of spelling in the same word isn't uncommon. (Though 𝔓75 does have most of Luke chapter 3-24, unfortunately it's not extant in any of the relevant Luke passages.)

One may want to peruse the Uni of Birmingham ITSEE citation list for the ECF in the Gospel of John in John 5:8: https://itsee-wce.birmingham.ac.uk/cita ... =5&verse=8

I can already see for John Chrysostom (Chrys: Iohannes Chrysostomus) there's a mix of mss citations where we have ἔγειρε or ἔγειραι.
RandallButh wrote:It's quite a specialized mess and leads to an outstanding question of manuscripts of Church fathers. I remember Schrivener writing in the 19th century that the Church fathers show different NT texts than our critically assembled NT texts.
Well the ECF do show a different text, but not like a great deal different. Obviously the questions come to whether they're directly quoting an NT text, mixing several into one, or just alluding. There's is quite a lot of mess to sift through, and one can't always trust the manuscripts which have survived containing ECF text.
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Re: ἔγειρε semantics and orthography--how would you parse this?

Post by MAubrey »

Jean Putmans wrote: September 28th, 2021, 4:02 am Some pre-christian examples :

Schyzer-Debrunner 1950 (1966) Vol II, p. 228:

4. Aktiver Imperativ im medialen System: παΰε μάχης Hes. sc.449,
bei Aristophanes οι δ' οΐδα τoν νουν παΰε παύε του λόγου ran. 580, παύε παυ'
όρχούμενος pax 326, παΰε τοίνυν eccl. 160, ώ παΰε παΰε ran. 269, in Prosa
παΰε (Antwort auf ΐθι, δείκνυε) Plat. Phaedr. 228e (doch auch έπαυσε πόνων
Eur. Heb 1320), έγειρε ,expergiscere' Eur. IA 624,4 ανακάλυπτε ,enthülle
dich' Eur. Or. 294. Dazu wohl auch άγε lat. age (zu agitur), φέρε (zu φέρομαι),
beide eigentlich ,tummle dich'. Wackernagel , Synt. 1, 122 vergleicht zu
παΰε lat. -to statt -tor; es sei weiter an die aktive 2. Plur. im altirischen Deponens
erinnert (1, 671 o.), auch an die (scheinbar nur) aktiven Infinitive
in passiver Funktion (άξιος θαυμάσαι; vgl. u. S. 364 und o. 1, 805 f.).

Also have a look at Kühner-Gerth Ausführliche Grammatik der Griechischen Sprache Zweiter Teil 1904 (Repr. 2015, Page 95)
This is part of my 10% not-convinced. When we're talking about occurrences of the aorist active intransitives in the Classical era we're dealing with a different vowel system than what we have in the 1st century. Combine that with what we know about aspect/voice differences, there's are questions. To quote my wife's discussion of lexical idiosyncrasy (link):
Rachel Aubrey (2020) Middle Voice, 59-60 wrote:Some verbal triads in Greek diverge in relation to other verbal categories; (3.4) splits according to mood, with the active used only in the imperative and the middle form used elsewhere. In contrast, (3.4) varies with aspect. The active is preferred in the (aorist) perfective and the middle in the (present) imperfective (Geniušienė 1987, 106-7, 261; Allan 2003, 209).
  • (a) ἐγείρω ‘raise [x]’ ἔγειρε [Imp.] ‘get up!’ ~ ἐγείρομαι ‘[x] rises’
    (b) ἀνίστημι ‘raise [x] up’ ἀνέστην [Aor.] ‘[x] stood’~ ἀνίσταμαι [Pres.] ‘[x] stands’fn44
Rather than showing systematic patterns across verbal paradigms, middle marking tends to be more idiosyncratic in its distribution and is often contingent on lexical semantics and the history of a given verb. This leads to the second type of formal idiosyncrasy. Middle systems often involve some level of idiosyncratic distribution among lexical types. Speech acts like ἀποδύρομαι ‘lament’, ὀλοφύρομαι ‘wail over’, and μωμάομαι ‘criticize’ consistently receive middle marking, whereas similar verbs like οἰμώζω ‘wail’ κλαίω ‘weep’, and γογγύζω ‘grumble’ do not. Likewise, in German, sich hinsetzen ‘sit down’ and sich hinlegen ‘lie down’ are middle marked, but aufstehen ‘stand up’ is not. And in Tsonga, ku ti-stakela ‘be/become happy’ is middle, but ku hundzuka ‘be/become angry’ is not. Which verbs receive middle expression, and which do not must be lexically specified; the event type of a given verb does not necessarily guarantee its voice morphology (Kemmer 1993, 21; Haspelmath and Müller-Bardey 2004, 1139).

fn44: These kinds of patterns are often shaped by historical factors including lexical value, formal analogy in morphological expression, and historical shifts in meaning and usage. A possible formation process for ἀνίστημι (derivative of ἵστημι) may start with an intransitive active aorist ἔστην ‘stood’ in Greek (compare with Sanskrit ásthām < PIE h2é-steh2-m) corresponding to other active forms (e.g. ἔφυν ‘grew’). Greek creates a causative active
form, resulting in aorist causative/anticausative pairs: ἔστην ‘stood’ vs. ἔστησα ‘caused to stand’, ἔφυν ‘grew’ vs. ἔφυσα ‘caused to grow’. By analogy, a causative present develops (ἵστημι). Or, an already existing active intransitive present ἵστημι ‘stand’ takes on a causative meaning ‘cause to stand’. Finally, an anticausative middle develops in opposition to the causative present, yielding ἵστημι ‘cause to stand’ vs. ἵσταμαι ‘stand, stand up’ (Allan 2003, 209n362; Beekes 2010, 601). In this history, formal coding develops via analogy and oppositional contrast, an active intransitive produces a causative alternation, which then provides the impetus for an anticausative middle.
With that said, there's a reason Buth's analysis is still compelling (i.e. 90% convinced). Once an older aorist active intransitive becomes a homophone with a middle form, reanalysis of the active as a middle in the speech community is a perfectly plausible, nay, natural process.
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Re: ἔγειρε semantics and orthography--how would you parse this?

Post by Stephen Carlson »

I’m on board with the labile explanation.
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Re: ἔγειρε semantics and orthography--how would you parse this?

Post by Jean Putmans »

Could Mk 1:44 bei "the other way around", Medium Imperative with active meaning ?

προσενεγκε: At least 28 Mss have πρσοενεγκαι (04, 019, 038, 064, 0211, 18, 35, 1176, 517, 569, 579, 719, 1840, 979, 1029, 1071, 1084, 1216, 1273, 1424, 1495, 1582, 1689, 2174, 2206,2542, L387; and (not listed in the ECM:) 94, 1354

In some Mss. the original text has πρσοενεγκε, which was corrected to προσενεγκαι (427, 8076, 872, 1654.

The ECM lists (in the Book-Edition; the Online-Page lists all instances as προσενεγκε, without any remarks!) all the above mentioned Mss. as προσενεγκε with an -r-Marking (= "Regularization of an incorrect reading to an orthographically and grammatically correct form", ECM-Mark - Introduction - Page 19*), without explanation, what correction has been made.

The form προσενεγκαι isn't per se incorrect: MP.Aor.Imperative Sg.2 (so Katabiblon).

Here the active meaning of προσφερω (προσενεγκε, Act.Aor.Imperative Sg. 2: offer, bring the/your offer) could have been adapted by the MP-Form.

Of course, it could be as well, that -αι was written for -ε.

At least some Correctors thought it to be neccessary, to change -ε > - αι.
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Re: ἔγειρε semantics and orthography--how would you parse this?

Post by Jean Putmans »

for 8076 > read 807 !
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