I have added Dr. Rod Decker’s NT Resources Blog to the Blogs page at Greek-Language.com. In keeping with the focus of Greek-Language.com on Linguistics and Ancient Greek, I include on the blogs page only blogs that deal directly with Linguists or that fairly regularly discuss in detail Greek texts from the Hellenistic period. Dr. Decker’s blog fits the second category well.
Pay him a visit at NT Resources if you enjoy discussions of the Greek text of the New Testament.
The discussion on the documentary scope of a Hellenistic Greek Grammar has slowed a little, so I want to pull out one comment by Rick Brannan for further discussion. After citing O’Donnell’s proposed corpus, Rick proposes a few further works that I also think deserve serious attention.
He suggests two works from the Apostolic Fathers, and both fit the literary level and style of much of what is in the New Testament. He also suggests including Philo [of Alexandria], in addition to Josephus. Both of these authors were Jewish and each was bilingual (though not to the same degree), and because of this share certain features with several of the New Testament writers. Here’s what Rick Brannan had to say:
In Matthew Brook O’Donnell’s “Corpus Linguistics and the Greek of the New Testament”, he outlines a corpus of Hellenistic works to use for corpus linguistic purposes; there may be some insight. See pp. 164-165 of his book. It comes down to the NT, a few LXX books (Judges, 1 Macc, 2 Esdras) Hermas, Ignatius’ letters, Josephus’ Life, Philo’s On Moses. Then it gets interesting: Strabo’s Geography, Epictetus’ Dissertations, Polybius’ History, Plutarch’s Cato Minor, Arrian’s Anabasis, Diodorus Siculus’ Library of History, Cassius Dio’s Roman History, Apollodorus’ Library, and a generic “Selection of Documentary Papyri” and a generic “Selection of Inscriptions” (no further info on those last two). I think there should be more LXX, Apostolic Fathers (namely 1 Clement and Hermas, at least), Josephus and Philo, and that perhaps some of the early Greek OT Pseudepigrapha and NT Apocrypha too.
Are there other works from the Early Christian and Jewish communities that you think should be included in the documentary base for a serious grammar of Hellenistic Greek?
We could speak about the scope of a grammar of an ancient language in several ways. We could talk about what issues belong in a beginning grammar, what in an intermediate, and what in an advanced or reference grammar. Perhaps I will write about that at a later time. The issue of scope that I have in mind now is the documentary scope. What documents should serve as the basis for the grammar. What documents should the grammar enable its users to read?
This is an important question for Hellenistic Greek in particular because the answer has seemed obvious for so long, but there is reason to question the traditional answer. The majority of grammars of Hellenistic Greek deal either exclusively with the New Testament or are limited to the early Christian Literature. While the traditional reference grammars give passing attention to the wider Hellenistic literature, beginning and intermediate grammars in the past fifty years have seldom ever referred to anything outside the New Testament.
The early Christian literature is, of course, extremely important, and is what the majority of students of Hellenistic Greek most want to read. But do we not risk misunderstanding by failing to examine a wider range of literature? Here are a few ways in which a wider range of literature could make understanding of the biblical texts more accurate:
Grammatical structures that appear infrequently in the New Testament can be understood more clearly by comparing them to a wider range of examples.
Questions about the meaning of particular words and phrases that appear infrequently in the New Testament could by more clearly defined by considering a broader range of usage.
Comparison with texts outside the Christian tradition can clarify what common discourse structures looked like in Hellenistic literature at a broad range of levels. This would enable us to see what is truly unique in the early Christian literature and would also allow us to see how people outside the early Christian movement would have understood the earliest Christian texts.
I am attempting to move in the direction of including a broader range of Hellenistic literature in my own beginning grammar. While it is still heavily dominated by the early Christian literature, I am reading as much as possible outside that tradition to make sure that what I have to say in the grammar is actually true to a wider range of texts.
Here are some of the texts I have been reading:
Epictetus, Discourses (ΑΡΡΙΑΝΟΥ ΤΩΝ ΕΠΙΚΤΗΤΟΥ ΔΙΑΤΡΙΒΩΝ)
Arrian, History of Alexander and Indica (ΑΛΕΞΑΝΔΡΟΥ ΑΝΑΒΑΣΕΩΣ, ΙΝΔΙΚΗ) [Deleted on 1/26/2011]
Diodorus Siculus, Library of History (ΒΙΒΛΙΟΘΗΚΗΣ ΙΣΤΟΡΙΚΗΣ)
Chariton of Aphrodisias, The Story of Callirhoe (ΤΑ ΠΕΡΙ ΚΑΛΛΙΡΟΗΝ ΔΙΗΓΗΜΑΤΑ)
These texts represent a fairly wide range of styles and literary levels, though not as wide as it might appear at first glance. The Discourses of Epictetus, for example, were actually written by Arrian. Epictetus did not write down his own teachings. The relationship between him and the document that bears his name is similar in some respects (not identical) to the relationship between Jesus and his words as presented in the Gospels. Jesus did not write them. In fact, he may have spoken in Aramaic, and the Gospel writers had to translate what was remembered of his words. Arrian wrote from notes, violating the intention of his teacher who thought true philosophy should be oral, not written.
I would love to hear from you about what you see as the ideal documentary scope of a Hellenistic Greek Grammar.