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Автор: Grafiati
Опубліковано: 26 липня 2024
Оновлено: 28 липня 2024

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Статті в журналах з теми "Exodos (The Greek word)"

1

Ezzaky, Abdellah. "History of the Children of Israel Between the Noble Qur’an and the Book of Exodus." Journal of the Sociology and Theory of Religion 16, no. 1 (January 7, 2024): 187–208. http://dx.doi.org/10.24197/jstr.1.2024.187-208.

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The second book of the Pentateuch is called Exodus, from the Greek word for “departure,” because its central event was understood by the Septuagint’s translators to be the departure of the Israelites from Egypt. Its Hebrew title, Shemoth (“Names”), is from the book’s opening phrase, “These are the names….” Continuing the history of Israel from the point where the Book of Genesis leaves off, Exodus recounts the Egyptian oppression of Jacob’s ever-increasing descendants and their miraculous deliverance by God through Moses, who led them across the Red Sea to Mount Sinai where they entered. This article attempts to study the historical aspect of the Book of Exodus compared to the Noble Qur’an, adopting the comparative historical methodology.
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Gvaryahu, Amit. "Asking for Trouble: Two Reading Traditions of פללים (Exodus 21:22) in Antiquity". Journal of Biblical Literature 141, № 3 (15 вересня 2022): 403–25. http://dx.doi.org/10.15699/jbl.1413.2022.1.

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Abstract The Biblical Hebrew word פללים is rare and cryptic. Various readings have been offered for it in its long reception history. Ancient readers of Scripture read פללים in Exod 21:22 in two distinct ways. Some read it as “judges,” whereas others associated פללים with requests, pleas, petitions, and prayers. This latter understanding of the word is found at Qumran, in the Samaritan Targum, and in several late-ancient translations of the Greek Bible. It is reflected in the Mishnah, perhaps in the Gospels of Matthew and Luke, and in the writing of the sixth-century Christian scholar John Philoponus. Academic scholars of the Hebrew Bible, however, were not aware of the reading of פללים as “request” or “petition.” Scholars of later interpretive traditions often attempted to impose the “correct” reading of the word, “judges,” on ancient readers who read it to mean “request.” These different interpretations offer diverging understandings of the verse and the legal remedy it prescribes. The history of this reading tradition is a case study in moving beyond the important questions of Vorlage and historical linguistics to the long and usually unsung history of how biblical words were read by the many diverse communities that made them their own. Finally, these two readings offer different visions for how the Covenant Code was meant to function: Is it meant to be applied by judges, or are individual adherents meant to use it to solve disputes themselves?
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Frankena, William K. "Beneficence/Benevolence." Social Philosophy and Policy 4, no. 2 (1987): 1–20. http://dx.doi.org/10.1017/s0265052500000510.

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I begin with a note about moral goodness as a quality, disposition, or trait of a person or human being. This has at least two different senses, one wider and one narrower. Aristotle remarked that the Greek term we translate as justice sometimes meant simply virtue or goodness as applied to a person and sometimes meant only a certain virtue or kind of goodness. The same thing is true of our word “goodness.” Sometimes being a good person means having all the virtues, or at least all the moral ones; then goodness equals the whole of virtue. But sometimes, being a good person has a narrower meaning, namely, being kind, generous, and so forth. Thus, my OED sometimes equates goodness with moral excellence as a whole and sometimes with a particular moral excellence, viz., kindness, beneficence, or benevolence; and the Bible, when it speaks of God as being good sometimes means that God has all the virtues and sometimes only that he is kind, mereiful, or benevolent. When Jesus says, “Why callest thou me good: None is good, save one, that is God,” he seems to be speaking of goodness in the inclusive sense, but when the writer of Exodus has God himself say that he is “merciful and gracious, long-suffering, and abundant in goodness and truth,” God is using “goodness” in the narrower sense in which it means benevolence, for he goes on to make it clear that he is also just and severe. Similarly, “good will” may mean either “morally good will” in general, as it does in Kant, or it may mean only “benevolent will,” as it usually does; in “men of good will” it is perhaps ambiguous.
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Arvanitogiannis, Andreas. "Greek is the word." Nature 388, no. 6637 (July 1997): 15. http://dx.doi.org/10.1038/40257.

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DAVISON, M. E. "New Testament Greek Word Order." Literary and Linguistic Computing 4, no. 1 (January 1, 1989): 19–28. http://dx.doi.org/10.1093/llc/4.1.19.

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Philippaki-Warburton, Irene. "WORD ORDER IN MODERN GREEK." Transactions of the Philological Society 83, no. 1 (June 28, 2008): 113–43. http://dx.doi.org/10.1111/j.1467-968x.1985.tb01041.x.

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Ben-Dov, Jonathan. "The poor's curse: Exodus xxii 20-26 and curse literature in the ancient world." Vetus Testamentum 56, no. 4 (2006): 431–51. http://dx.doi.org/10.1163/156853306778941674.

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AbstractIn the passage Exod. xxii 20-26 the poor man cries to God after he had been mal-treated by a powerful creditor. In response God acts as an avenger against that evil individual. The article first clarifies the background to such violent acts by proprietors in Ancient Near Eastern Laws, and the response to it in the laws of Deuteronomy xxiv. The curse and revenge are then explained in the light of parallel practices from ancient Greek literature, mainly from the Oddesey. Curse practices meant to restore justice are explored on the basis of Greek binding spells and of the corpus of Greek literary curses. The image of the Mesopotamian god "ama" as an avenging god is analyzed according to the famous Babylonian "ama" hymn and to that god's epitheta. Finally, examples of Hebrew curse literature are highlighted in the Book of Job and in Psalm cix.
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Witczak, Krzysztof Tomasz. "Hystrix in Greek." Studia Ceranea 3 (December 30, 2013): 177–85. http://dx.doi.org/10.18778/2084-140x.03.13.

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Dictionaries of the Ancient Greek language distinguish only two or three different meanings of the Greek word ὕστριξ. The present author analyses all the contexts and glosses where the word in question appears. On the basis of his own analysis he assumes that dictionaries of Ancient Greek should contain as many as seven different semantems: I. ‘swine bristle’, II. ‘swine leather whip, the cat, used as an instrument of punishment’, III. ‘porcupine, Hystrix cristata L.’, IV. ‘hedgehog, Erinaceus europaeus L.’, V. ‘sea urchin’, VI. ‘badger, Meles meles L.’; VII. ‘an unclearly defined animal’.
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Pugazhendhi, D. "Tamil, Greek, Hebrew and Sanskrit: Sandalwood ‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬(Σανταλόξυλο) and its Semantics in Classical Literatures". ATHENS JOURNAL OF PHILOLOGY 8, № 3 (30 липня 2021): 207–30. http://dx.doi.org/10.30958/ajp.8-3-3.

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The Greek and Tamil people did sea trade from the pre-historic times. Sandalwood is seen only in Tamil land and surrounding places. It is also one of the items included in the trade. The Greek word ‘σανταλίνων’ is first mentioned in the ancient Greek works around the middle of the first century CE. The fact that the word is related to Tamil, but the etymologist did not acknowledge the same, rather they relate it to other languages. As far as its uses are concerned, it is not found in the ancient Greek literatures. One another type of wood ‘κέδρου’ cedar is also mentioned in the ancient Greek literature with the medicinal properties similar to ‘σανταλίνων’. In the same way the use of the Hebrew Biblical word ‘Almuggim -אַלְמֻגִּ֛ים’ which is the word used for sandalwood, also denotes teak wood. This shows that in these words, there are possibilities of some semantic changes such as semantic shift or broadening. Keywords: biblical word, Greek, Hebrew, Sandalwood, Tamil
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Schürr, Diether. "Die Mär vom griechischen und/oder wölfischen Ursprung von Lykiern, Lykaonen, Lukkā und Luwija." ARAMAZD: Armenian Journal of Near Eastern Studies 15, no. 1-2 (May 31, 2022): 141–55. http://dx.doi.org/10.32028/ajnes.v15i1-2.1303.

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The Greek name for the Trm͂mili people in Asia Minor was Λύκιοι, naturally explained by some Greek authors as from λύκος, ‘wolf’, either directly or via a personal name. This has inspired modern explanations by means of the same word. The first was that the Hittite country of Luwija was, just like Lycia, named after wolves, i.e. from a word for ‘wolf’ cognate with the Greek word, whereas the Akkadian name-form Lukku of another country have been influenced by the Greek form. The second explanation was that the Lycians, the Lycaonians and even the Hittite land of Lukkā were named after λύκος, but that this would be a word of pre-Greek origin. The third retains λύκος as a Greek word, making out that Lycians and Lycaonians, together with Lukkā, were originally Greek worshippers of a wolfish Apollo. The fourth turns the Lycians – and then also Lukkā – in the wake of the racist ‘Männerbund’ ideology, into a wolfish Greek ‘Jungmannschaft’, which became the ruling class in the later Lycia. This is certainly a fantasy without any linguistic or archaeological basis, and the explanation of Lukkā via a non-Greek but Proto-Anatolian *lukos ‛wolf’ is not a viable alternative. And there is no need to explain the name of the Bronze Age land of Luwiya via a putative Proto-Indo-European *lukwos either. Lukkā, Lykioi and Lykaones are more plausibly derived from the PIE root *leuk-/louk-/luk-, like English light. An independent attempt, which depicts the Lycians as former Aegean migrants who abandoned their Greek language, is based on two Greek loanwords, a putative link between a Lycian and a Greek word, and two phonological developments which have parallels in Greek, but are of a very different age. This is certainly not enough to corroborate that hypothesis.
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Дисертації з теми "Exodos (The Greek word)"

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Georgiafentis, Michael. "Focus and word order variation in Greek." Thesis, University of Reading, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408127.

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Karali, Maria. "Aspects of Delphic word order." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.316971.

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Van, Eerden Brad Lee. "An examination of some issues relating to Greek word order and emphasis." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Vaahtera, Jaana Johanna. "Derivation : Greek and Roman views on word formation /." Turku : Turun Yliopisto, 1998. http://catalogue.bnf.fr/ark:/12148/cb39233991x.

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Martin, Emily L. "God-fearers in the first century." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1062.

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Wharton, Carolyn Jean. "A study of the function of [chara] and [chairō] in Paul's epistle to the Philippians." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Paavola, Daniel Edwin. "Straight away the meaning and literary function of [euthus/eutheos] in the Gospel of Mark /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Doyle, Ryan J. "The significance of [PROTOTOKOS] in the Colossian hymn." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Dik, Helma. "Word order in Ancien Greek : a pragmatic account of word order variation in Herodotus /." Amsterdam : J. C. Gieben, 1995. http://catalogue.bnf.fr/ark:/12148/cb376236841.

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Jenks, Greg. "The relationship between "glory" (doxa) and "boldness" (parrhēsia) in 2 Corinthians 3:7-18." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Книги з теми "Exodos (The Greek word)"

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Mambelli, Anna, and Daniela Scialabba. Exodos: Storia di un vocabolo. Bologna: Società editrice Il mulino, 2019.

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2

Exodos. Athēna: Kedros, 2016.

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3

Dover, Kenneth James. Greek word order. Bristol: Bristol Classical, 2000.

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4

Eleftheriades, Olga. Modern Greek word formation. Minneapolis, Minn: University of Minnesota, 1993.

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Eleftheriades, Olga. Modern Greek word formation. Minneapolis, Minn: University of Minnesota, 1993.

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Ramphos, Stelios. Stasima kai exodos: Meletes kai arthra gia to glōssiko, to ekpaideutiko kai to ekklēsiastiko ... Athēna: Ekdoseis tōn Philōn, 1988.

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Dik, Helma. Word order in Greek tragic dialogue. Oxford: Oxford University Press, 2007.

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Dik, Helma. Word order in ancient Greek: A pragmatic account of word order variation in Herodotus. Amsterdam: J.C. Gieben, 1995.

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9

Eleutheria kai glōssa / Ελευθερία και γλώσσα: Hē glōssa kai hē paradosi, stasima kai exodos / η γλώσσα και η παράδοση: Στάσιμα και έξοδος. Athēnai: Ekdoseis Harmos, 2010.

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10

Wimer, Dennis B. Word studies: A classical perspective. Richmond, Va. (P.O. Box 5362, Richmond 23220): D.B. Wimer, 1994.

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Частини книг з теми "Exodos (The Greek word)"

1

Andrews, A. "The Word Tyrant." In The Greek Tyrants, 20–30. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003442608-2.

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Drachman, Gabriel, and Angeliki Malikouti-Drachman. "13. Greek word accent." In Empirical Approaches to Language Typology, 897–946. Berlin, New York: Mouton de Gruyter, 1999. http://dx.doi.org/10.1515/9783110197082.2.897.

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3

Martínez, Rafael, and Emilia Ruiz Yamuza. "Word order, adverb’s scope and focus." In Ancient Greek Linguistics, edited by Felicia Logozzo and Paolo Poccetti, 581–96. Berlin, Boston: De Gruyter, 2017. http://dx.doi.org/10.1515/9783110551754-593.

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Tomasso, Vincent. "Word Choices." In Nostalgias for Homer in Greek Literature of the Roman Empire, 81–97. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003378082-5.

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Johnson, Marguerite. "A final word." In Sexuality in Greek and Roman Society and Literature, 353–54. 2nd ed. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003242048-327.

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Weiss, Michael. "Morphology and Word Formation." In A Companion to the Ancient Greek Language, 104–19. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444317398.ch8.

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Kapetangianni, Konstantia. "Variable Word Order in Child Greek." In Studies in Theoretical Psycholinguistics, 179–205. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-9207-6_8.

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Chadwick, John. "1. ΗΡΥΣ — a Greek ghost-word." In Historical Philology, 99. Amsterdam: John Benjamins Publishing Company, 1992. http://dx.doi.org/10.1075/cilt.87.14cha.

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Tzanidaki, Dimitra Irini. "Clause Structure and Word Order in Modern Greek." In Themes in Greek Linguistics, 229. Amsterdam: John Benjamins Publishing Company, 1998. http://dx.doi.org/10.1075/cilt.159.14tza.

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Alexiadou, Artemis. "On the Properties of Some Greek Word Order Patterns." In Studies in Greek Syntax, 45–65. Dordrecht: Springer Netherlands, 1999. http://dx.doi.org/10.1007/978-94-015-9177-5_3.

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Тези доповідей конференцій з теми "Exodos (The Greek word)"

1

Rytting, C. Anton. "Greek word segmentation using minimal information." In the Student Research Workshop at HLT-NAACL 2004. Morristown, NJ, USA: Association for Computational Linguistics, 2004. http://dx.doi.org/10.3115/1614038.1614046.

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Botinis, Antonis, Christina Alexandris, and Athina Kontostavlaki. "Word stress and sentence prosody in Greek." In 11th International Conference of Experimental Linguistics. ExLing Society, 2020. http://dx.doi.org/10.36505/exling-2020/11/0015/000430.

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The present study concerns the prosodic structure of Greek as a function of word stress and focus as well as statement and yes/no question sentence type distinctions. It is argued that the word stress distinction has a local domain whereas focus, statement and question distinctions have a global domain. Word stress has a lengthening effect on all segmental constituents of the stressed syllable and especially on vowel in combination with an intensity increase whereas the tonal pattern is variable in accordance with the global context. The focus distinction has no lengthening effect locally and may show variable tonal patterns locally and globally depending on the global context. The statement and yes/no sentence type distinction has variable prosodic patterns locally and globally and shows multiple interactions with variable focus applications.
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Chadoulis, Rizos-Theodoros, Andreas Nikolaou, and Constantine Kotropoulos. "Authorship Attribution in Greek Literature Using Word Adjacencies." In SETN 2022: 12th Hellenic Conference on Artificial Intelligence. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3549737.3549750.

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Vasileiou, Konstantinos, and Georgia Andreou. "Word recognition in Developmental Language Disorders in Greek." In 13th International Conference of Experimental Linguistics. ExLing Society, 2022. http://dx.doi.org/10.36505/exling-2022/13/0046/000588.

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Alexandris, Christina, and Stavroula-Evita Fotinea. "Prosodic emphasis versus word order in Greek instructive texts." In ExLing 2006: 1st Tutorial and Research Workshop on Experimental Linguistics. ExLing Society, 2019. http://dx.doi.org/10.36505/exling-2006/01/0010/000010.

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Barzokas, Vasileios, Eirini Papagiannopoulou, and Grigorios Tsoumakas. "Studying the Evolution of Greek Words via Word Embeddings." In SETN 2020: 11th Hellenic Conference on Artificial Intelligence. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3411408.3411425.

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Crane, Gregory, Bridget Almas, Alison Babeu, Lisa Cerrato, Anna Krohn, Frederik Baumgart, Monica Berti, Greta Franzini, and Simona Stoyanova. "Cataloging for a billion word library of Greek and Latin." In the First International Conference. New York, New York, USA: ACM Press, 2014. http://dx.doi.org/10.1145/2595188.2595190.

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da Cunha, Yanis, Ioanna Chorai, and Anne Abeillé. "Disentangling word order and function assignment preferences in Modern Greek." In 13th International Conference of Experimental Linguistics. ExLing Society, 2022. http://dx.doi.org/10.36505/exling-2022/13/0013/000555.

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Dimarogonas, Andrew D. "Mechanisms of the Ancient Greek Theater." In ASME 1992 Design Technical Conferences. American Society of Mechanical Engineers, 1992. http://dx.doi.org/10.1115/detc1992-0301.

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Анотація:
Abstract The word Mechanism is a derivative of the Greek word mechane (which meant machine, more precisely, machine element) meaning an assemblage of machines. While it was used for the first time by Homer in the Iliad to describe the political manipulation, it was used with its modern meaning first in Aeschylos times to describe the stage machine used to bring the gods or the heroes of the tragedy on stage, known with the Latin term Deus ex machina. At the same time, the word mechanopoios, meaning the machine maker or engineer, was introduced for the man who designed, built and operated the mechane. None of these machines, made of perishable materials, is extant. However, there are numerous references to such machines in extant tragedies or comedies and vase paintings from which they can be reconstructed: They were large mechanisms consisting of beams, wheels and ropes which could raise weights up-to one ton and, in some cases, move them back-and-forth violently to depict space travel, when the play demanded it. The vertical dimensions were over 4 m while the horizontal travel could be more than 8 m. They were well-balanced and they could be operated, with some exaggeration perhaps, by the finger of the engineer. There is indirect information about the timing of these mechanisms. During the loading and the motion there were specific lines of the chorus, from which we can infer the duration of the respective operation. The reconstructed mechane is a spatial three- or four-bar linkage designed for path generation.
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Sfikas, Giorgos, Angelos P. Giotis, Georgios Louloudis, and Basilis Gatos. "Using attributes for word spotting and recognition in polytonic greek documents." In 2015 13th International Conference on Document Analysis and Recognition (ICDAR). IEEE, 2015. http://dx.doi.org/10.1109/icdar.2015.7333849.

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