By Cunradus Schlapperitzi
РАРИТЕТ, ЭКСКЛЮЗИВ С благоговейным трепетом предлагаю вам в продолжение серии Medieval and Renaissance Illuminated Manuscripts from Western Europe Подборка средневековых манускриптов эпохи Возрождения библейскую историю "в картинках ". В руках нам не придется подержать такую книжку, так хоть краем глаза на нее взглянуть.
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Sanders, The Tendencies of the Synoptic Tradition, Cambridge 1969, 24of. The asyndetic he says/they say is presumably based on the Aramaic ptc. 'âmar, 'âm'rîn. 213 (rest ephê) 2o7-21'23 2i81-42 222°D 4S 2626:36-64 2722-23D. «2 2722 (g38 io29 I2 24 ), the following are peculiar to M or Mt's Q or to his editorial adjustments to Mk : 47 ig21 not B 21" 2237D 2521-M 2634 2765 not D. Excluding he says/they say, notable instances of asyndeton in Mt are 514 igWQ (which are alterations in Markan sections) 2514D 22 (Mt's Q) I2 42 (Q) 22 2B D (also in Mk).
The repetition of the preposition before two or more phrases is a prominent feature of Biblical Greek, based on the Semitic practice. It is very pronounced in the style of Mark and Revelation, and least in evidence in that of Luke-Acts and the Pastoral Epistles. It is particularly marked in the Western text : 3' from Galilee and from Judaea and from Jerusalem and from Idumaea, 5*, 626D because of his oaths 22 A GRAMMA R O F NEW TESTAMENT GREE K and because of his guests, 36D into the fields and into the villages, 56, 831D of the elders and of the chief priests, n1, I443D from the chief priests and from the scribes.
Lagrange, Évangile selon Saint Matthieu*, Paris 1948, XCI ; J. de Zwaan, " The Use of the Septuagint in Acts," The Beginnings of Christianity, ed. F. J. Foakes Jackson, K. Lake, THE STYLE OF MARK 21 London 1922, II 62 ; P. Chantraine, Histoire du Parfait Grec, Paris 1907, ch. IX. The Article , i. Aramaic nâsh and Hebrew 'îsh are rendered literally in Mark as indefinite article i23 7" etc. (cf. concordance under anthrôpos). 2. The use of the definite article displays some inconsistency in Mark. Black, following Wensinck, considers that the anomalous practice of all the evangelists may have been influenced by the disappearance of the formal distinction between definite and indefinite nouns in Aramaic, and makes the credible suggestion that Aramaic influence led to some confusion in the normal speech of Greek-speaking Jews.