Haran

Thanks for looking it up, Andrew. Smith does mention his find of the Scholia a few pages later on page 12, though, right? And I believe he may, there, only refer to the date of the book in which he found the scholia as 18th century rather than using the specifiic 1746 date. Are the two things (ie. on p8 and p12) totally disconnected in context? Oh well, interesting coincidence either way, I suppose....

Toto

From your link on the Baal Shem Tov

Baal Shem Tov = Master of the Good Name.

S.C.Carlson

I went with its modern meaning; it also means prayers and vows. Lampe's Patristic Greek Lexicon has a huge entry on it. I don't know enough about the Orthodox liturgical practices to identify what kind of prayers are in that book. My initial impression of the prayer on the page facing the scholia seems to be a blessing kind of prayer, but I haven't really looked at it closely.

It's in Lampe's. It's the time of day when you need to light your lamps.

I could have gone with dusk and dawn, but vespers and matins seem to be the more usual monastic terms in English.

S.C.Carlson

That's how Smith characterized the contents of the book (Secret Gospel, p. 12).

Haran

That would explain my confusion. I'm mostly unfamiliar with modern Greek.

Thanks! I've heard of Lampe's lexicon but never used it. I guess I thought BDAG was one of the definitive Greek lexicons, even for patristic literature, so I normally go to it.

...yet another book I need to add to my ever growing library.

Haran

...Or then again, maybe I'll just make a trip to the local Seminary library for the time being.

Lampe's Patristic Greek Lexicon

Toto

Cool smilie! But a used copy is only $324.97 !

Haran

Alright!

Heh...I love that little guy and his song! (My apologies to those who don't...)

Vorkosigan

Just for fun, I thought I'd run SecMark through my chiastic rules for Mark. As if I had nothing better to be doing...

A: "And they come into Bethany.
...B: And a certain woman whose brother had died was there.
......C: And, coming, she prostrated herself before Jesus and says to him, 'Son of David, have mercy on me.'
.........D: But the disciples rebuked her.
.............E: And Jesus, being angered, went off with her into the garden where the tomb was, and straightway a great cry was heard from the tomb.
...............F: And going near Jesus rolled away the stone from the door of the tomb.
...............F: And straightway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand.
............E: But the youth, looking upon him, loved him and began to beseech him that he might be with him.
.........D: And going out of the tomb they came into the house of the youth, for he was rich.
......C: And after six days Jesus told him what to do and in the evening the youth comes to him, wearing a linen cloth over his naked body.
...B: And he remained with him that night, for Jesus taught him the mystery of the kingdom of God.
A: And thence, arising, he returned to the other side of the Jordan."

As can easily be seen, this is not a Markan structure.
Markan structures fold back on themselves in the center to form a neat doublet that contains no simple repetition.
The rhythm is all wrong, and the long narrative is not broken up with dialogue.
There are no scriptural citations, allusions, or references. Yet 25% of Mark consists of such.
The verse "for he was rich" looks like an explanation, but actually is not (Why should they go to his house because he was rich?). In real Mark such clauses frequently summarize the previous action, or add a real explanation of the action.

S.C.Carlson

Gee, that's more expensive than a used copy of Voss's first edition of the genuine epistles of Ignatius.