Lysias' Λόγος ὑπὲρ τοῦ ἀδυνάτου

Discussion of Greek texts that do not fall into the other categories, including texts in other dialects or texts from other periods.
Forum rules
This is not a beginner's forum, competence in Greek is assumed.
cwconrad
Posts: 2112
Joined: May 5th, 2011, 5:52 pm
Location: Burnsville, NC 28714
Contact:

My take on τί γὰρ ἂν καὶ ἔλεγεν;

Post by cwconrad »

Lysias 24, 12 wrote:καίτοι πῶς οὐκ ἄτοπόν ἐστιν, ὦ βουλή, τοῦτον ἄν, εἰ μὲν ἐπ᾽ ἀστράβης ὀχούμενον ἑώρα με, σιωπᾶν (τί γὰρ ἂν καὶ ἔλεγεν;), ὅτι δ᾽ ἐπὶ τοὺς ᾐτημένους ἵππους ἀναβαίνω, πειρᾶσθαι πείθειν ὑμᾶς ὡς δυνατός εἰμι; καὶ ὅτι μὲν δυοῖν βακτηρίαιν χρῶμαι, τῶν ἄλλων μιᾷ χρωμένων, μὴ κατηγορεῖν ὡς καὶ τοῦτο τῶν δυναμένων ἐστιν: ὅτι δ᾽ ἐπὶ τοὺς ἵππους ἀναβαίνω, τεκμηρίῳ χρῆσθαι πρὸς ὑμᾶς ὡς εἰμὶ τῶν δυναμένων; οἷς ἐγώ διὰ τὴν αὐτὴν αἰτίαν ἀμφοτέροις χρῶμαι.
Regarding this troublesome parenthesis: I take it that this is a present counterfactual apodosis formulated as a question, and that it attaches syntactically to the stated present counterfactual condition (τοῦτον ἄν, εἰ μὲν ἐπ᾽ ἀστράβης ὀχούμενον ἑώρα με, σιωπᾶν). It's a bid odd, I guess (ἄτοπον!) that the protasis (εἰ μὲν ἐπ᾽ ἀστράβης ὀχούμενον ἑώρα με) is sandwiched between the elements of the apodosis, but we might reflect that in a version: "Isn't it strange, gentlemen, that this fellow would hold his tongue, if he were to see me riding on a saddled mule (what might he even say?), but in view of my riding borrowed horses, he tries to convince you that I'm one of the able-bodied ... ."

These speeches of Lysias and Demosthenes are adapted in style to the character and speech or expected speech-patterns of the plaintiff or defendant as the case may be -- you can see the same sort of thing in Plato's Apology of Socrates. They're sort of idiomatic, often ad hominem, openly insulting. There's lots of calling attention to the shameless character of the opponent's arguments or anticipated arguments.
οὔτοι ἀπ’ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν,
ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον. (Xenophanes, Fragment 16)

Carl W. Conrad
Department of Classics, Washington University (Retired)
Wes Wood
Posts: 693
Joined: September 20th, 2013, 8:18 pm

Re: Lysias' Λόγος ὑπὲρ τοῦ ἀδυνάτου

Post by Wes Wood »

Thank you, Dr. Conrad. This exercise is helping me find many weaknesses in my feeble grasp of Greek. I am hoping that when I rework these sections over the break I will see marked improvement. I already feel that my grasp of participles, particles, and superlatives has improved. I am slowly gaining ground. I appreciate your encouragement along the journey.
Ἀσπάζομαι μὲν καὶ φιλῶ, πείσομαι δὲ μᾶλλον τῷ θεῷ ἢ ὑμῖν.-Ἀπολογία Σωκράτους 29δ
Stephen Hughes
Posts: 3323
Joined: February 26th, 2013, 7:12 am

How can my guess-work even compare with scholarly certainty?

Post by Stephen Hughes »

Wes Wood wrote:Thank you, Dr. Conrad.
From the very beginning of this thread I have always felt that others were more capable than myself to be conducting this type of open-book one-to-one-in-multiplicity tutoring. This open invitation, as-many-as-come tutoring is okay, but it doesn't magically lift me above my own ineptitude in regards to Greek. I am a pass-level student and never expect to rise above my station. It is great that someone (of the caliber of Dr. Conrad), who actually knows what he is talking about, has weighed in on this point in respect of which I am only faced with befuddlement and perplexity.

While it was previously to my credit, but is now to my shame, I'm certain that I was never late to a class for Classical Greek, and never missed one either, so the only excuse for not understanding this text better is that I am too stupid and am unable to rise to the task at hand. However low my IQ may be, I do recognise the efforts of a true scholar, and am so grateful that he has weighed in to make up for this one of many of my deficiencies and shortcomings in the Attic idiom. Even after years of study in Classical Greek, and years of reading through the New Testament, I'm sure that I know next to nothing of either linguistic expression of our common human soul.

Together with Wes, I say thank you for saying, what I could not in a clear and concise way, (the opposite of such long windedness-in-ignorance as every frequent visitor to the board will realise that I am rarely accustomed to in my many low-standard posts). :oops:

Forsooth, it is not because I know something that I started this thread, but because those more capable than me were silent in sharing their great and excellent knowledge, longer than my impudence and incontinence of soul could stomach. While I have willingly shared my ignorance with Wes and Jordan and as many as have followed along, my heart has always been humbled by my own inadequacy in undertaking this task that is beyond my training an beyond my innate abilities in this great language that is a corner-stone of our civilisation and the precursor of the language that God saw fit to reveal His truth to our humble humanity.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
Wes Wood
Posts: 693
Joined: September 20th, 2013, 8:18 pm

Good teachers

Post by Wes Wood »

I have found that the best teachers recognize that they aren't the fountain of all knowledge but still continue to help others. I think highly of your abilities in both knowledge and craft.
Ἀσπάζομαι μὲν καὶ φιλῶ, πείσομαι δὲ μᾶλλον τῷ θεῷ ἢ ὑμῖν.-Ἀπολογία Σωκράτους 29δ
Stephen Hughes
Posts: 3323
Joined: February 26th, 2013, 7:12 am

Wes Wood - §14 - Lysias 24.14 - First feedback

Post by Stephen Hughes »

Wes Wood wrote:The part in {brackets} is the only part I am certain I got wrong. I will attempt to explain my thoughts. I get the sense that the verb ἔχετε is being elided. That would make the initial part of the phrase read something like, "nor does this man have." However, this troubles me because I understand εὖ to function mainly, though not exclusively, as an adverb. Though, this is my best guess for that word at the moment, I don't understand how ποιῶν is functioning at all. Looking at LSJ made the situation worse. :oops: I think if I understood what is going on with ποιῶν is could get the rest.

I tried to convey my understanding of epikleros as much as the greek itself. This is my second area of concern. Other than these points, I feel pretty confident.
NOT translating this would be okay for a specialist audience, but for a general one, perhaps "an heiress in the unfortunate situation that she can not herself own her paternal inheritance", or just "hieress" as an English fudge by slight (of hand).
Lysias 24.14 wrote:ἀλλὰ γὰρ οὔτε ὑμεῖς τούτῳ τὴν αὐτὴν ἔχετε γνώμην, οὔθ᾽ οὗτος εὖ ποιῶν. ὁ μὲν γὰρ ὥσπερ ἐπικλήρου τῆς συμφορᾶς οὔσης ἀμφισβητήσων ἥκει καὶ πειρᾶται πείθειν ὑμᾶς ὡς οὐκ εἰμὶ τοιοῦτος οἷον ὑμεῖς ὁρᾶτε πάντες: ὑμεῖς δὲ (ὃ τῶν εὖ φρονούντων ἔργον ἐστί) μᾶλλον πιστεύετε τοῖς ὑμετέροις αὐτῶν ὀφθαλμοῖς ἢ τοῖς τούτου λόγοις.
Wes Wood wrote:"For another you neither have the same judgment as this man nor {[is] this man doing well}. For indeed just as one who is laying claim to a woman who is an epikleros of misfortune he is present and tries to persuade you that I am not not like what you all see. But would you (it is the work of sound minds) rather believe your own eyes or this man’s words."
Consider these few points
  • γνώμην - judgment - opinion
  • εὖ ποιῶν - doing well - in this instance or as a general feature of his character?
  • ὃ τῶν εὖ φρονούντων ἔργον ἐστί - it is the work of sound minds - not "work", "the thing that they do", not "of sound minds", but "of those with sound minds".
  • πιστεύετε would you ... believe - this is either indicative or imperative, not subjunctive. Cf. the familiar verse John 14:1 Μὴ ταρασσέσθω ὑμῶν ἡ καρδία· πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε.
Wes Wood wrote:I think highly of your abilities in both knowledge and craft.
Never-the-less, I have trouble with recognising structures in the language for which no hints are given in the language, or for when the hints could be taken with a different significance in a different context.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
Wes Wood
Posts: 693
Joined: September 20th, 2013, 8:18 pm

Re: Lysias' Λόγος ὑπὲρ τοῦ ἀδυνάτου

Post by Wes Wood »

I will look these things over. Your last point was interesting. I know immediately that you are right, but I did not realize I had supplied "would" in my translation until you pointed it out. Upon reflection, I think I must have place it there because of the word "rather" as I translated it into English. I say this because I would normally use a subjunctive in English for this idea. "Would you rather believe?" than "Do you believe?" I was not aware of this preference until now. These exercises have taught me several things about my English quirks, too.
Ἀσπάζομαι μὲν καὶ φιλῶ, πείσομαι δὲ μᾶλλον τῷ θεῷ ἢ ὑμῖν.-Ἀπολογία Σωκράτους 29δ
Stephen Hughes
Posts: 3323
Joined: February 26th, 2013, 7:12 am

I gotcha now.

Post by Stephen Hughes »

Wes Wood wrote:These exercises have taught me several things about my English quirks, too.
I think we may have had a misunderstanding in the following exchange too.
Stephen Hughes wrote:
Wes Wood wrote:
Stephen Hughes wrote:ἄνευ
I gotcha now.
Your memory for vocabulary is better than mine on this point.
I thought you had caught me out on my spelling, but now I believe your "gotcha" means "understand you".

It is part of the evolution of English in the United States that will naturally (inevitably) lead American English Speakers to the conclusion that the Greek perfect tense coalesces with one of the other two.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
Wes Wood
Posts: 693
Joined: September 20th, 2013, 8:18 pm

Misspellings and the perfect

Post by Wes Wood »

I wouldn't comment on an accent error. I don't know the rules well enough to dare to, even if I had the inclination.

Maybe, I should take it as a good sign that I usually give some thought about how best to translate a greek perfect. Nah! It means that I spend a long time making an incorrect decision. :)
Ἀσπάζομαι μὲν καὶ φιλῶ, πείσομαι δὲ μᾶλλον τῷ θεῷ ἢ ὑμῖν.-Ἀπολογία Σωκράτους 29δ
Stephen Hughes
Posts: 3323
Joined: February 26th, 2013, 7:12 am

Re: Misspellings and the perfect

Post by Stephen Hughes »

Wes Wood wrote:Maybe, I should take it as a good sign that I usually give some thought about how best to translate a greek perfect. Nah! It means that I spend a long time making an incorrect decision. :)
The Greek perfect as we are familiar with it is lost at some point, it's true, and that is similar to the tendency in American English to say, "I gotcha now" rather than "I've gotcha now". The exact order that things happened is not so clear.

The wide-spread standardisation of colloquial Modern Greek is a 19th / 20th century phenomena. That text in the unstandardised dialect of Heraklion (the capital of Crete) is our earliest extensive witness to un-Atticised Greece after the period when Koine flourished. It is obvious that earlier perfect (that we see used extensively in the New Testament) is not there, and that the perfect based on the verb "to have" (after the fashion of Latin) is there. Texts like the hagiographical one - Vita (Passio) Ionae et Barachisii - that Mirjam Zumstein shared with us last year have no perfects. It is not so obvious why...

Without arguing in detail, I think that there is always an influence of literary Greek on Greek literature. I think that the analytic perfect forms with the verb "to be" come into use at the same time the perfect is "lost" in Greek - that is to say that it is replaced the older form. Written Greek of the later period just avoided using the new perfect forms. Another view would be that the perfect was lost, then under the influence of Latin (either directly or under the influence of the Balkan Sprachbund) a new perfect was introduced to Greek. It is an unsettled question. One of the considerations is when and to what extent did Latin proper, or one (or a number) of the Romance languages affect the basic verbal structure of Greek? Another is to what extent does the prevalence of Latin vocabulary in Greek reflect the extent to which colloquial (and non-recorded) Greek was being affected by Latin (or a derivative Romance language's) grammar? A third point is whether the changed happened in cities where bilingual scholars allowed cross-linguistic interference in their writing of Greek, such as happened to English in the early Middle ages when sounding Latin was fashionable among the elite, OR did the development take place on the mountains where goatherds spoke a pidgin (blend of two or more languages)? I am very interested in the dictionary of EA Sophocles because his work seems to give an indication of the extent of Latin influence on Greek vocabulary.

It is clear from the other things changes that we see in the New Testament that those replacements happened gradually with co-existent forms, but there are no co-existent forms of the older perfect and the periphrastic perfect with the verb
"to have", unless the periphrases with the verb "to be" are transitional, so either the change happened later and the perfect has a force of its own and then later (perhaps after the grant of universal Roman citizenship) forms co-existed or that the perfect merged with other tenses and then later a new perfect was formed by analogy.

Of course none of this is directly relevant to why I misunderstood your "I gotcha now", but it just reminded me of my earlier thinking about how the lost of the "'ve" in American English may have inadvertently allowed New World scholars into seeing the loss of the perfect as a functioning tense more easily than the loss actually happened. Alternatively, Old World scholars may be inclined to see it's continuation with more tenacity than it actually continued for.

But these are all boring, obvious things that don't really help us with reading Lysias.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
Stephen Hughes
Posts: 3323
Joined: February 26th, 2013, 7:12 am

Indices for §§1- 14

Post by Stephen Hughes »

To help with your review, re-reading and finding further details over the next few weeks, I have made a brief and amateurishly arranged index to the things we have looked at so far... [Ideally it would be better added at the head of the thread (in its finished form), rather than at the end]

To find where we began to look at a section, click the hyperlinks below:
§1, §1a, §2, §3, §4, §5, §6, §7, §8, §9, §10, §11, §12, §13, §14, §15, §16, §17, §18, §19, §20, §21, §22, §23, §24, §25, §26, §27

These are the Bible verses that have been mentioned in discussion so far:
Matthew 4:21 (ἄλλους) - Lys.24.3
Matthew 10:10 (μεστοὺς φθόνου) - Lys.24.1
Matthew 11:21 (ἂν ... μετενόησαν) - Lys.24.12
Matthew 18:12 (Τί ὑμῖν δοκεῖ;) - Lys.24.1or2
Matthew 22:37 (ἐν ὅλῃ τῇ διανοίᾳ σου) - Lys.24:3
Matthew 25:22 (ἄλλα δύο τάλαντα) - Lys.24.3
Mark 6:49 (ἔδοξαν φάντασμα εἶναι) - Lys.24.2
Mark 10:42 (οἱ δοκοῦντες ἄρχειν) - Lys.24.2
Mark 14:56 (καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν) - Lys.24:3
Mark 15:10 (διὰ φθόνον) - Lys.24.1
Luke 1:3 (ἔδοξεν κἀμοί ... γράψαι) - Lys.24.2
Luke 8:4 (Συνιόντος δὲ ὄχλου πολλοῦ) - Lys.24.5
Luke 8:18 (ὃ δοκεῖ ἔχειν) - Lys.24.2, Lys.24.2 (different post)
Luke 10:36 (Τίς ... πλησίον δοκεῖ σοι γεγονέναι) - Lys.24.2
Luke 12:24 (πόσῳ μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν;) - Lys.24:3
Luke 20:25 (Ἀπόδοτε τοίνυν τὰ Καίσαρος Καίσαρι) - Lys.24:3
Luke 20:31 (οὐ κατέλιπον τέκνα) - Lys.24.6
Luke 24:45 (τοῦ συνιέναι τὰς γραφάς) - Lys.24.5
John 5:18 (ἴσον ἑαυτὸν ποιῶν τῷ θεῷ) - Lys.24:3
John 10:16 (ἄλλα πρόβατα) - Lys.24.3
John 14:1 (πιστεύετε bis) - Lys.24.14
John 15:22 (νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν) - Lys.24.1
Acts 1:3 (παρέστησεν ἑαυτὸν ζῶντα ... ἐν πολλοῖς τεκμηρίοις) - Lys.24.5
Acts 12:9 (ἐδόκει ... ὅραμα βλέπειν) - Lys.24.2, Lys.24.1or2
Acts 15:20 (ἀπέχεσθαι ἀπὸ τῶν ἀλισγημάτων τῶν εἰδώλων...) - Lys.24.1or2
Acts 15:22 (ἔδοξεν τοῖς (groups of people) ... ἐκλεξαμένους ... πέμψαι) - Lys.24.2
Acts 15:28 (Ἔδοξεν ... τῷ ἁγίῳ πνεύματι) - Lys.24.2
Acts 17:18 (Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι) - Lys.24.2, Lys.24.1or2
Acts 19:15 (καὶ τὸν Παῦλον ἐπίσταμαι·) - Lys.24.4
Acts 19:32 (ἄλλο τι) - Lys.24.12
Acts 21:34 (ἄλλο τι) - Lys.24.12
Acts 24:27 (διάδοχος) - Lys.24.6
Acts 24:27 (Διετίας ... πληρωθείσης) - Lys.24.6
Acts 25:27 (Ἄλογον ... μοι δοκεῖ) - Lys.24.2
Acts 26:11 (πολλάκις τιμωρῶν αὐτούς) - Lys.24.2
Acts 26:21 (με συλλαβόμενοι ἐν τῷ ἱερῷ ἐπειρῶντο διαχειρίσασθαι) - Lys.24.1
Acts 26:9 (Τί δοκεῖ ὑμῖν;) - Lys.24.2
Acts 7:45 (διαδεξάμενοι) - Lys.24.6
Romans 1:29 (μεστοὺς φθόνου) - Lys.24.1
1 Corinthians 12:23 (ἀσχήμων ≠ εὐσχήμων) - Lys.24.11 & 12
1 Corinthians 12:24 (εὐσχήμων ≠ ἀσχήμων) - Lys.24.11 & 12
1 Corinthians 15:19 (ἐλεεινότεροι) - Lys.24.7
1 Corinthians 3:18 (εἴ τις δοκεῖ σοφὸς εἶναι) - Lys.24.2
1 Corinthians 4:9 (Δοκῶ ὅτι) - Lys.24.2
1 Corinthians 5:1 (καὶ τοιαύτη πορνεία, ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν ὀνομάζεται,) - Lysias 24.2
Philipians 3:4 (εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί) - Lys.24.1or2
1 Timothy 1:12 (Καὶ χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ) - Lys.24.1or2
1 Timothy2:2 (βίον διάγωμεν) - Lys.24.3
1 Thessalonians 5:22 (ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε) - Lys.24.1or2
2 Thessalonians 2:15 (παράδοσις in a good sense) - Lys.24.6
Hebrews 9:5 (περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος) - Lys.24.7
James 2:16 (μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος) - Lys.24:3


These are the words and phrases (should be ordered by key word) that have been highlighted in discussion so far (Not exactly in Afferbeck Lauder):
ἀθυμῆσαι - Lys.24.7
αἰσχυνθείς (+acc. person) - Lys.24.10
ἀλίσγημα - Lys.24.1or2
ἄλυπος ("without pain" OR "causing no pain or grief") - Lys.24.10
ἀμφισβητεῖν (+gen.) - Lys.24.14
ἀμφοτέροις - Lys.24.12
ἀπέχεσθαι (+ ἀπό +gen. of something evil or bad) ≠ ἀπέχειν (+ acc.) "to have something that came from someone else" ≠ ἀπέχειν (+ ἀπό + genitive of place) - Lys.24.1or2
ἀποδέξησθε - Lys.24.7
ἀπορία - Lys.24.5
ἀποστερεῖν (with the accusative of person and genitive of thing) - Lys.24.6
ἀποσχέσθαι (+ genitive) - Lys.24.2
ἁπλῆ (≠ ποικίλος) - Lys.24.8
ἄξιον (+gen.) - Lys.24.1
ἄξιον (ἐπαίνου / φθόνου) - Lys.24.1
ἄτοπον (impersonal) - Lys.24.8
αὐτὴν ("same") - Lys.24.12
αὐτὴν (not Semitic) - Lys.24.6
ἀφαιρεθείην - Lys.24.8
ἀφαιρεῖσθαι ("to take something (accusative) away from somebody (accusative)") - Lys.24.6
βελτίων (< ἀγαθός) - Lys.24:3
βουλή (in Athens) - Lys.24.1
βραχέα - Lys.24.6
γὰρ - Lys.24.1
δέω - Lys.24.1
δεῖ μοι (mentioned in comparison) - Lys.24.1
δεῖν (δεῖ or δέω in direct speech) - Lys.24.3
διάγειν "to carry over to" - Lys.24:3
διάνοια (1) thought, intention, mental functioning, and (2) intellectual capacity, intellectual ability
διαδεξόμενον - Lys.24.6
διαδοχή - Lys.24.6
διακειμένους - Lys.24.7
διαφέρειν (+gen.pers.) "to surpass / excel him" - Lys.24:3
διενήνοχεν (suppletive) - Lys.24.13
διὰ φθόνον - Lys.24.1
δοκεῖ ... μοι (maybe not impersonal) - Lys.24.9
δυοῖν βακτηρίαιν (dual) - Lys.24.12
δυσκόλως - Lys.24.6
δυστύχημα - Lys.24:3
δῆλος (+participle) - Lys.24.3
εἰς τὰς ὁδοὺς τὰς μακροτέρας τῶν ἀναγκαίων (genitive with noun) - Lys.24.10
ἐκ (τῆς ... ἐν τῇ τέχνῃ εὐπορίας, ... τὴν ... ἐκ τῆς τέχνης εὐπορίαν) - Lys.24.5
ἐλεημονέστατοι δοκοῦντες εἶναι - Lys.24.7
ἐλεινός - Lys.24.7
ἐν (τῆς ... ἐν τῇ τέχνῃ εὐπορίας, ... τὴν ... ἐκ τῆς τέχνης εὐπορίαν) - Lys.24.5
ἐξ ἴσου (+ dative) "evenly" - Lys.24:3
ἐξ ἴσου τῇ συμφορᾷ - Lys.24.3
ἐξηῦρον - Lys.24.10
ἐπίκληρος ἡ (legal term in Athens) - Lys.24.14
ἐπίστασθαι - Lys.24.4
ἐπιδεῖξαι (+ 2 accusatives (sc. εἶναι)) - Lys.24.1.
ἐπικίνδυνος, -ον - Lys.24.1
ἐπιτηδεύματα - "pursuits" - Lys.24:3
ἐργάτης (vs. τεχνίτης) - Lys.24.5
ἐχθρόν - Lys.24.1or2
ἑαυτοῦ - Lys.24.1or2
ἔστιν (vs. ἐστίν) - Lys.24.7
ἕλοιτο (suppletive) - Lys.24.9
ἕνεκα - Lys.24.1or2
εὐπορία - Lys.24.5
εὐχαριστεῖν - Lys.24.1or2
κίνδυνος (noun) - Lys.24.1
κίνδυνος - Lys.24.1
καίτοι (rhetorical question) - Lysias 24.2
καίτοι - Lys.24.2
καλῶς - Lys.24:3
κατέλιπεν - Lys.24.6
κατήγορος - Lys.24.1
κατηγορεῖν - Lys.24.12
καὶ ... καὶ ... καὶ ... - Lys.24.8
καὶ τί πονηρότερον; (rhetorical question) - Lys.24.9
κεχρημένος "experience, suffer, be subject to" - Lys.24:3
κινδυνεύσαιμ᾽ ἂν (optative) - Lys.24.6
κληροῦσθαι (Pass.) - Lys.24.13
κρείττων - Lys.24:3
κτήματα ≠ χρήματα - Lys.24.1or2
κτήσασθαι (vs. κεκτῆσθαι) - Lys.24.6
λόγος - (legal sense)Lys.24.1
με - Lys.24.4
... μὲν ... , ... δὲ ... (contrast) - Lys.24.1
μεταχειριοῦνται - ("manage (a distasteful situation)") - Lys.24.10
μόνος - Lys.24.9
μὲν ... δὲ ... (syntax / sentence pattern) - Lys.24.1
μᾶλλον ... ἢ (sentence pattern) - Lys.24.14
μᾶλλον ... ἤ ≠ -τερον ἤ - Lys.24.1
μᾶλλον ἤ - Lys.24.1
νυνί - Lys.24.1
οἱ θεσμοθέται (Athenian political structure) - Lys.24.13
οἷος τυγχάνει - Lys.24.5
οἷς ... ἀμφοτέροις - Lys.24.12
οὐ ... κωλύσουσιν (negative separated from verb) - Lys.24.13
οὐ πολλοῦ - Lys.24.1
οὐδὲν ἄλλο ... ἢ ... - Lys.24.1
παράδοσις - Lys.24.6
παύεσθαι (+ participle) - Lys.24.6
πειράζειν (τίνα) - Lys.24.1
πειράω (+inf) "try to" - Lys.24.1
πειρᾶν (+ inf.) - Lys.24.1
πενία (cf. πτωχεία) - Lys.24.9
περιπεπτωκὼς - Lys.24.10
πολλοῦ δέω "I am far from" - Lys.24.1
προκαλέω (vs. προσκαλέω) - Lys.24.9
προσήκει (c. dat. pers. et inf.) - Lys.24.4
προσγίγνεταί ("accrue", "(be) add(ed) to") - Lys.24.8
πρόσοδος (ἡ) - Lys.24.6
πρόφασις (positive sense) - Lys.24.1
συκοφαντεῖν - Lys.24.2
συμβεβηκὸς - Lys.24.10
συμφέρειν (+inf.) (Generally positive ssense in the New Testament) - Lys.24:3
συμφορά (negative sense in this speech) - Lys.24:3
συνεῖναι - Lys.24.5
τέχνη - Lys.24.6
Τί ὑμῖν δοκεῖ - Lys.24.1or2
τίνος ... πονηρίας - Lys.24.2
τεκμήρια τῆς μέν ..., τῆς δέ... - Lys.24.5
τεκμήριον - Lys.24.5
τιμωρεῖσθαι - (+ accusative & genitive) - Lys.24.2
τιμωρεῖται - Lys.24.1or2
τοίνυν - Lys.24:3
τοιαύτη ... ἥτις - Lysias 24.2
τοιοῦτος οἷον - Lys.24.14
τουτονί - Lys.24.1
τοῖς πλουσιωτάτοις (dative) - Lys.24.9
τοῦτο - Lys.24.12
τοῦτο ζητεῖν ("inquire into", "investigate", "examine") - Lys.24.10
τοῦτο φιλοσοφεῖν ("discuss", "investigate", "study") - Lys.24.10
τοῦτον - Lys.24.1
τυγχάνω - Lys.24:3
τότε (logical not temporal) - Lys.24.8
τύχη - Lys.24:3
τὰ ἐπιτήδεια "the necessary things" - Lys.24:3
τὴν μέν ... - Lys.24.5
τὸ διδόμενον (substantivised) - Lys.24.13
τῆσδε - Lys.24.1
τῶν ἄλλων μιᾷ χρωμένων - Lys.24.12
φαινοίμην (optative) - Lys.24.8
φησὶ - Lys.24.4
φθονεῖν (+dat) - Lys.24.2
φθονῶν (participle) - Lys.24:3
χάριν ἔχω - Lys.24.1or2
χαλεπῶς - Lys.24.6
χορηγὸς - Lys.24.9
χρήματα - Lys.24.2
χρήματα ≠ κτήματα - Lys.24.1or2
χρῆσθαι (+dat.per.) (ὡς) (+dat.type/class of per.) -Lys.24.2
ἣν / ἧς("corrected" to agree) - Lys.24.6
ὅμως (vs. ὁμῶς vs. ὅμοιος) - Lys.24.5
ὅστις ... ὁ τοιοῦτος - Lysias 24.2
ὑμετέροις αὐτῶν (reflexive) - Lys.24.14
ὑμῖν ... δοκεῖ - Lys.24.2
ὑπό (+dat.) - Lys.24.6
ὠφελεῖν - Lys.24.6
ὡς οἷόν τε - Lys.24.4
ὥστε (+inf.) - Lys.24.4
ὧν (τούτων ἅ) - Lys.24.9
ῥώμη - Lys.24.5
ῥᾳστώνην - Lys.24.10
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
Post Reply

Return to “Other Greek Texts”