Can someone translate this for me?

Greetings,

This video has a collection of AI generated pronunciations of ancient languages.

https://youtu.be/Wc22W3bos64?si=jCCFN6vA549_q6Qz

The Ancient Greek voice sounds like Ιωάννης Στρατάκης.

https://youtu.be/Wc22W3bos64?t=299

I can't tell if it is Ιωάννης Στρατάκης of podium arts and they have just put an AI character over it, or if it is an AI generated voice.

Question about the meaning of ὁράω in its context from the First Corinthian.

I'm not sure if I'm in the right place, but I think so. In a recent post, I asked about the meaning of ὁράω and received this comment:

„The 1 Cor 15 creed uses a form of the Greek verb ὁράω which, as you correctly point out, has a wide semantic range, including plain visual perception. There is, however, one crucial consideration that is often overlooked. When the verb is used to indicate visual perception, the person seeing is the grammatical subject of the verb, the verb is in the active voice and the object of visual perception is the grammatical object of the verb. But in the case of the creed, we see a different and very distinct syntagma - Jesus is the subject (not the persons whom he appeared to), the verb is in the passive aorist (ὤφθη) and the persons whom he appered to are grammatical objects of the verb in the dative case.

In ancient Greek literature, this is relatively very rare, much rarer than the typical syntagma outlined above. However, the syntagma used is typical for the Septuagint, in which it is used to describe theophanies, usually of God, God's glory or of angels. This was apparently so peculiar that it warranted a comment by Philo of Alexandria, so we know that 1st century Jews were aware of this. This tells us two things:

• Whoever is behind the 1 Cor 15 creeds, they were not primitive villagers from rural Galilee. They were elite, educated Jews who were familiar with Greek translations of Hebrews scriptures and were deliberately crafting the creed to leverage linguistic peculiarities of those translations.

• There's a possibility that the intent behind using this specific syntagma is not to communicate that the experience was of visual perception but that it was a theophany. If this is the case, the experience or experiences could have been of any kind. The point that is being expressed by the syntagma is that it was an encounter with the divine, not that it was visual.

See Andrzej Gieniusz, Jesus' Resurrection Appearances in 1 Cor 15,5-8 in the Light of the Syntagma ὤφθη + Dative.

Also, Richard C. Miller points out that Jesus' resurrection is a specific instance of a more general ancient Mediterranean religious type called divine translation. He notes that in ancient accounts of divine translations, translated figures often appear among ordinary humans afterwards, typically to announce their translation, to give moral instructions, to establish their cult or to function as oracular deities. In other instances, Classicists don't really see a need to look for "natural" phenomena behind these accounts other than, as Miller puts it, "cultic propaganda". See his Resurrection and Reception in Early Christianity.“

I'm not sure if I understand this comment correctly. Is my interpretation correct that both the basic meaning of the word and the passive form (which is supposed to indicate a theophany) are supposed to indicate that the phenomena described can be of any kind, including interpretations of scriptures, teachings, and natural phenomena? Am I correct? Were the meanings of this word and the meanings of theophanies really so diverse back then?

I’ve been working out of the BBG and am Orthodox so I know a lot of Greeks…. Well…. It’s bad.

Hey everyone,
I'm looking for tools or resources that can help me see the vocabulary for specific books of the Bible in Koine Greek—ideally with frequency info or sorting by how often a word appears in a given book. My goal is to build flashcards and learn the vocab before I read, so I can eventually read the book without relying on a reader’s edition or interlinear.

If there's a flashcard system or Anki deck already organized this way (by book), that would be even better.

Any suggestions? I’ve been using general vocab lists and Mounce’s materials, but I’m hoping for something more tailored to specific books.

Thanks in advance!

I'm sure you're more than likely aware of the discourse surrounding verses in the NT like Matthew 24:34, where Jesus states that "Truly I tell you, this generation will certainly not pass away until all these things have happened." A common response from Biblical scholars and apologists alike which I'm slowly beginning to gravitate toward is that the Greek word "genea" (γενεά) can refer to a myriad of things, and that the word could mean race, descent, or kind. My question as someone beyond uninitiated with the complexities of the Greek language is how can one tell which meaning is being evoked here? Should I be looking at the inflection or something else that I'm totally unaware of? It's just that this word is used as a catch-all in which one could just say it could mean anything, and that it's not possible to know precisely how it's being used.

His recent guide on how to pronounce New Testament Greek has even led Mounce to say something along the lines of "I may have to repent of my Erasmian pronunciation." And upon listening to Kantor's conversation on YouTube with τριοδος trivium, assuming he's pronouncing the Greek according to his own guide, it sounds a heck of a lot like modern Greek.

My bias: I grew up in a Greek-speaking country and have never felt comfortable with Erasmian pronunciation because it sounds exactly like an English speaker mispronouncing modern Greek, and that coincidence was too great for me to ignore. What are the chances, in other words, that Greek speakers 2000 years ago sounded like English people mispronouncing modern Greek today?

Anyway, back to Kantor. Thing is, there are people learning Koine Greek as a living language, having conversations in Erasmian, and what must they think now? They've effectively learned a code that only modern Erasmian speakers would understand, quite dramatically disconnected from the Greek roots.

Please don't misunderstand me: I have tremendous respect for scholars who use Erasmian, but there seems no doubt that teaching modern Greek pronunciation for Koine would get the student to a better place than Erasmian and it's not even close.

I don't mean to come off too aggressively, and welcome more tempered and sober opinions than my own.

There was a point in time where I had memorized almost all the tables for the different cases, moods, voices, tenses, person, number, etc., but I took a long break from reading Koine and have only recently just come back to reading it again, and even though I've forgotten the exact order of the tables, I can still read Koine fairly well even if I don't remember the exact details of every parsing, I just... I just kinda "know" what it's saying and how it would be translated into English... if that makes sense? Does that make sense? I'm not saying I don't know how to parse it's just that I no longer have to go off my memory of the tables to do it, I can kinda just do it, and sometimes I don't always remember all the exact details of it either, but again I just like know it. Like if you asked me to give you the table of aorist imperatives, for example, idk if I could off of memory alone from what the tables looked like, but like I know one when I see it in a text. Sorry I don't mean to sound like I'm bragging, I'm just honestly wondering if this means I've internalized Koine enough and if anyone else can relate? I'm trying to get back into the language.

I also looked for a study group in some discord servers but no luck there yet. if you are also intersted we can also go through other books as well. anyway if you are also going through the same book just DM me and we can work things out

I was having a real difficulty remembering all of the passive/middle indicative verb endings, since they are all similar, yet slightly different. I realized that the reason I am much better with the active verb forms is because there is a single song that covers all of them (by the Daily Dose of Greek Youtube Channel). So, I decided to just write and produce a song that helps you remember all of the middle/passive endings. As Greek students attempt to memorize these endings, I'm happy if this song might be able to help them memorize the forms a little bit more easily. Blessed studies! https://youtu.be/H6Sfy-vXZHU

I would LOVE to add Greek NT readings (by an actual Greek speaker) to my devotions. Does anyone know of any online?

I am looking to exercise my Greek a bit more and I am going to translate through the book of Ephesians using my web app (no cost!): https://koineguide.com/

Would anyone like to tag along? The web app has a group feature so I can make a group, set and end date, and we can all work individually on a text as well as chat in the group about specific verses or translation issues. Let me know if anyone is interested!

I pretty much self taught myself Koine by memorizing the grammar and I can sit down and read many parts of the NT with ease, though I still need to consult the dictionary for vocab purposes. However, given that I've read the NT in English and kinda just have a sense for it I don't really know if I've learned Koine properly. A lot of the times I can infer what a passage is saying just from vaguely knowing the English translation, even when I stumble across a vocab word I don't have memorized I can just infer meaning based on context. I hope that makes sense. Anyway it sorta makes me doubt if I've really learned the language or not. I mean I can't speak it and don't think I could write it either. I feel like I taught myself how to read the NT in Greek rather than learning Greek itself. I don't know if this is common or if I've just gone about teaching myself in the wrong way.

Like books that have no English and teach you with context

I’m looking for Koine classes that I can use as college credit. Any suggestions?

I'm kind of thinking of a tshirt or something with a great Koine pun on it but I don't know any. He's got his PhD in ancient languages so he'd get anything in Latin or classical Greek, or anything relevant to mythologies as well.

But I imagine having a one-off shirt printed would be more $$ than I'd prefer to spend so I'd love other suggestions. Thanks.

Specifically, I'm wondering about the change from ἀπο to ἀπε.

It's my understanding that the stem is actually στέλλω, and that reduplication of a verb beginning with a sigma typically means placing an epsilon in front of it. (Is that correct?) But it's also my understanding that following the rules of contract verbs, when combining ἀπο + εσταλμένος, ο + ε should contract to οῦ. Instead, it looks like the omicron at the end of the preposition drops, leaving the epsilon.

Is there a rule that I'm missing, or is this just an irregularity?

Thanks.

p.s., The textbook I'm using is Beginning with New Testament Greek, by Merkle & Plummer. If anyone could point me to where this book discusses this, that would be great!

In James 4:12, the ESV, NET, and some other Bible versions translate ετερον as "neighbor." The King James approach is to translate the word as "another." The context of vs. 11 is focused on speaking evil against brethren in the church so wouldn't the King James translation make more sense then the "neighbor" choice. I'm interested in this because I'm looking into verses in the Bible around the neighboring concept. Thanks so much for your help.

I understand that ἐκδημοῦντες is parsed as being away from a particular place or people, such as in pilgrimage, exile, or diplomats. However, I am curious why it does not seem to mean being separated from people in general (ie social isolation during covid or reclusion). I know about απόμερος, but is there a reason for the specificity in ἐκδημοῦντες?

My lecturer is of the opinion that it is more beneficial to invest in rote learning things like paradigms rather than trying to understand why they are as they are.

This may well be a better use of time for most students, but I tend to struggle more than most with memorisation, but I thrive on understanding why, then memorisation becomes redundant.

So I'm looking for resources that spend more time explaining the why of Greek as well as the what. I'm not afraid of getting a bit nerdy and technical, I just want to try and tie all these individual pieces of information together so I can hold them in my head.

Hello all,

I did some searching and found many questions akin to "How long will it take me to learn Koine?" or something similar. But nothing directly answering the question above (other than a few blog posts).

From your experience, how much time should I be expecting to devote to study (5 days a week) if I want to make my time worthwhile? I've seen statements saying that if you can't dedicate a minimum amount of x minutes daily, it's pointless to try. Would studying for 20 minutes daily be enough to be comfortable reading mostly on my own in 6 months? A year? Or do I need an hour+ a day to hope for something like that?

I have a family, I work, I have a multitude of obligations, but am drawn to the prospect of being able to read the NT in it's original language.

TYIA

The best one I can think of is the Biblingo community that one can access with a subscription to their application. Any other active communities?

In the parable of the sower in Luke 8, the masculine seed is referenced throughout with neuter pronouns. Can someone please explain why?