However one translates John 1:17, both clauses should be positively portrayed. After all, it is John himself who states that “salvation is of the Jews” (John 4:22) and that “the Hebrew Scriptures testify about Jesus” (John 5:39).
There are many unique proposals in this book which deserve serious consideration.
Writings that were originally composed in Greek tend to have a higher ratio of de to kai than writings that have been influenced by a Semitic language.
Knowledge of the different ways of joining stories in Greek, Hebrew and Aramaic can help us understand the history and relationships of the Synoptic Gospels. The three synoptic writers use different linguistic methods to glue their stories together. None of these is purely Greek, and all show Semitic influence. Matthew shows a specifically Aramaic influence, and in this article we will see how he uses an Aramaic conjunction as the glue to hold stories together.
Professor Sokoloff’s A Dictionary of Jewish Palestinian Aramaic of the Byzantine Period limits itself to the best and most reliable sources of JPA
There is a common thread uniting the views of those who think that Jesus signaled Daniel 7 by using the Aramaic bar enash in the middle of Hebrew speech. Anyone who holds this view must assume that Jesus spoke or taught in Hebrew much of the time. That Jesus used Hebrew a significant amount of the time is a sociolinguistic conclusion that has a growing number of supporters in New Testament scholarship, but one that is still a minority opinion.
Christmas brings many carols and cards containing the words from Luke 2:14, “Goodwill to men” and “Peace to men of goodwill.” The angels praised God with words that in English may sound like a politician wishing us to “Have a nice day.” Most of us sense that these words reflect something deeper, but why did the angels use such seemingly innocuous words?
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