Koine Greek - Revision history

Nick at 02:54, 2 April 2022

2022-04-02T02:54:53Z

KJV: removed Template:Quote and used colon instead

2018-02-28T21:21:03Z

removed Template:Quote and used colon instead

← Older revision		Revision as of 21:21, 28 February 2018
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	The first scholars who studied Koine, both in Alexandrian and contemporary times, were classicists whose prototype had been the literary [[Attic Greek\|Attic]] language of the Classical period, and would frown upon any other kind of [[Ancient Greek\|Hellenic]] speech. Koine Greek was therefore considered a decayed form of Greek which was not worthy of attention.<sup>[]</sup> The reconsideration on the historical and linguistic importance of Koine Greek began only in the early 19th century, where renowned scholars conducted a series of studies on the evolution of Koine throughout the entire [[Hellenistic]] and Roman period which it covered. The sources used on the studies of Koine have been numerous and of unequal reliability. The most significant ones are the inscriptions of the post-Classical periods and the [[papyrus\|papyri]], for being two kinds of texts which have authentic content and can be studied directly.<sup>[]</sup> Other significant sources are the [[Septuagint]], the somewhat literal Greek translation of the [[Old Testament]], and the [[New Testament]], parts of which may have been translated from the [[Hebrew Gospel]] by Jerome (or others) using similar rules to the Septuagint translators. The teaching of the Testaments was aimed at the most common people, and for that reason they use the most popular language of the era. Information can also be derived from some [[Atticism\|Atticist]] scholars of the [[Hellenistic]] and Roman periods, who, in order to fight the evolution of the language, published works which compared the supposedly "correct" [[Attic Greek\|Attic]] against the "wrong" Koine by citing examples. For example, [[Phrynichus Arabius]] during the 2nd century AD wrote:		The first scholars who studied Koine, both in Alexandrian and contemporary times, were classicists whose prototype had been the literary [[Attic Greek\|Attic]] language of the Classical period, and would frown upon any other kind of [[Ancient Greek\|Hellenic]] speech. Koine Greek was therefore considered a decayed form of Greek which was not worthy of attention.<sup>[]</sup> The reconsideration on the historical and linguistic importance of Koine Greek began only in the early 19th century, where renowned scholars conducted a series of studies on the evolution of Koine throughout the entire [[Hellenistic]] and Roman period which it covered. The sources used on the studies of Koine have been numerous and of unequal reliability. The most significant ones are the inscriptions of the post-Classical periods and the [[papyrus\|papyri]], for being two kinds of texts which have authentic content and can be studied directly.<sup>[]</sup> Other significant sources are the [[Septuagint]], the somewhat literal Greek translation of the [[Old Testament]], and the [[New Testament]], parts of which may have been translated from the [[Hebrew Gospel]] by Jerome (or others) using similar rules to the Septuagint translators. The teaching of the Testaments was aimed at the most common people, and for that reason they use the most popular language of the era. Information can also be derived from some [[Atticism\|Atticist]] scholars of the [[Hellenistic]] and Roman periods, who, in order to fight the evolution of the language, published works which compared the supposedly "correct" [[Attic Greek\|Attic]] against the "wrong" Koine by citing examples. For example, [[Phrynichus Arabius]] during the 2nd century AD wrote:

	~~{{quote\|~~Βασίλισσα οὐδείς τῶν Ἀρχαίων εἶπεν, ἀλλὰ βασίλεια ἢ βασιλίς.<br />''Basilissa'' (Queen) none of the Ancients said, but ''Basileia'' or ''Basilis''.<br /><br />Διωρία ἑσχάτως ἀδόκιμον, ἀντ' αυτοῦ δὲ προθεσμίαν ἐρεῖς.<br />''Dioria'' (deadline) is badly illiteral, instead use ''Prothesmia''.<br /><br />Πάντοτε μὴ λέγε, ἀλλὰ ἑκάστοτε καὶ διὰ παντός.<br />Do not say ''Pantote'' (always), but ''Hekastote'' and ''Dia pantos''.}}		:Βασίλισσα οὐδείς τῶν Ἀρχαίων εἶπεν, ἀλλὰ βασίλεια ἢ βασιλίς.<br />''Basilissa'' (Queen) none of the Ancients said, but ''Basileia'' or ''Basilis''.<br /><br />Διωρία ἑσχάτως ἀδόκιμον, ἀντ' αυτοῦ δὲ προθεσμίαν ἐρεῖς.<br />''Dioria'' (deadline) is badly illiteral, instead use ''Prothesmia''.<br /><br />Πάντοτε μὴ λέγε, ἀλλὰ ἑκάστοτε καὶ διὰ παντός.<br />Do not say ''Pantote'' (always), but ''Hekastote'' and ''Dia pantos''.

	Other sources can be based on random findings such as inscriptions on vases written by popular painters, mistakes made by [[Atticism\|Atticists]] due to their imperfect knowledge of pure [[Attic Greek\|Attic]], or even some surviving Greco-Latin glossaries of the Roman period,<sup>[]</sup> e.g.:		Other sources can be based on random findings such as inscriptions on vases written by popular painters, mistakes made by [[Atticism\|Atticists]] due to their imperfect knowledge of pure [[Attic Greek\|Attic]], or even some surviving Greco-Latin glossaries of the Roman period,<sup>[]</sup> e.g.:

	~~{{quote\|~~Καλήμερον, ἦλθες;<br />Bono die, venisti?<br />Good day, you came?<br /><br />Ἐὰν θέλεις, ἐλθὲ μεθ' ἡμῶν.<!--sic--><br />Si vis, veni mecum<!--sic! The Latin is wrong, but that's in the source-->.<br />If you want, come with us (The Latin actually says with me, not us).<br /><br />Ποῦ;<br />Ubi?<br />Where?.<br /><br />Πρὸς φίλον ἡμέτερον Λεύκιον.<br />Ad amicum nostrum Lucium.<br />To our friend Lucius.<br /><br />Τί γὰρ ἔχει;<br />Quid enim habet?<br />Indeed, what does he have?<br />What is it with him?.<br /><br />Ἀρρωστεῖ.<br />Aegrotat.<br />He's sick.}}		Καλήμερον, ἦλθες;<br />Bono die, venisti?<br />Good day, you came?<br /><br />Ἐὰν θέλεις, ἐλθὲ μεθ' ἡμῶν.<!--sic--><br />Si vis, veni mecum<!--sic! The Latin is wrong, but that's in the source-->.<br />If you want, come with us (The Latin actually says with me, not us).<br /><br />Ποῦ;<br />Ubi?<br />Where?.<br /><br />Πρὸς φίλον ἡμέτερον Λεύκιον.<br />Ad amicum nostrum Lucium.<br />To our friend Lucius.<br /><br />Τί γὰρ ἔχει;<br />Quid enim habet?<br />Indeed, what does he have?<br />What is it with him?.<br /><br />Ἀρρωστεῖ.<br />Aegrotat.<br />He's sick.

	Finally, a very important source of information on the ancient Koine is the [[modern Greek]] language with all its dialects and its own ''Koine'' form, which have preserved some of the ancient language's oral linguistic details which the written tradition has lost. For example the [[Pontic language\|Pontic]] and [[Cappadocian Greek language\|Cappadocian]] dialects preserved the ancient pronunciation of η as ε (νύφε, συνέλικος, τίμεσον, πεγάδι etc.), while the [[Tsakonic]] preserved the long α instead of η (ἁμέρα, ἀστραπά, λίμνα, χοά etc.) and the other local characteristics of [[Doric Greek\|Laconic]].<sup>[]</sup> Dialects from the Southern part of the Greek-speaking regions ([[Dodecanese]], [[Cyprus]] etc.), preserve the pronunciation of the double similar consonants (ἄλ-λος, Ἑλ-λάδα, θάλασ-σα), while others pronounce in many words υ as ου or preserve ancient double forms (κρόμμυον — κρεμ-μυον, ράξ — ρώξ etc.). Linguistic phenomena like the above imply that those characteristics survived within Koine, which in turn had countless variations in the Greek-speaking world.<sup>[]</sup>		Finally, a very important source of information on the ancient Koine is the [[modern Greek]] language with all its dialects and its own ''Koine'' form, which have preserved some of the ancient language's oral linguistic details which the written tradition has lost. For example the [[Pontic language\|Pontic]] and [[Cappadocian Greek language\|Cappadocian]] dialects preserved the ancient pronunciation of η as ε (νύφε, συνέλικος, τίμεσον, πεγάδι etc.), while the [[Tsakonic]] preserved the long α instead of η (ἁμέρα, ἀστραπά, λίμνα, χοά etc.) and the other local characteristics of [[Doric Greek\|Laconic]].<sup>[]</sup> Dialects from the Southern part of the Greek-speaking regions ([[Dodecanese]], [[Cyprus]] etc.), preserve the pronunciation of the double similar consonants (ἄλ-λος, Ἑλ-λάδα, θάλασ-σα), while others pronounce in many words υ as ου or preserve ancient double forms (κρόμμυον — κρεμ-μυον, ράξ — ρώξ etc.). Linguistic phenomena like the above imply that those characteristics survived within Koine, which in turn had countless variations in the Greek-speaking world.<sup>[]</sup>

Beza 1598 at 08:30, 5 March 2016

2016-03-05T08:30:45Z

← Older revision		Revision as of 08:30, 5 March 2016
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	[[Category:Offshoots of the Macedonian Empire]]		[[Category:Offshoots of the Macedonian Empire]]
	[[Category:Standard languages\|Greek, Koine]]		[[Category:Standard languages\|Greek, Koine]]

			{{Donate}}

Nick: /* Phonology */

2012-12-09T12:04:27Z

Phonology

← Older revision		Revision as of 12:04, 9 December 2012
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	*The ι in long diphthongs (those with the long vowels: ᾱͅ, ῃ, ῳ) stopped being pronounced and written in popular texts.<sup>[]</sup>		*The ι in long diphthongs (those with the long vowels: ᾱͅ, ῃ, ῳ) stopped being pronounced and written in popular texts.<sup>[]</sup>

	*The diphthongs αι, ει, and οι became single vowels. In this manner 'αι', which had already been converted by the Boeotians into a long ε since the 4th century BC and written η (e.g. ~~{{Polytonic\|~~πῆς, χῆρε, μέμφομη}}), became in Koine, too, first a long ε and then short. The diphthong 'ει' had already merged with ι in the 5th century BC in regions such as [[Argos]] or in the 4th c. BC in [[Corinth]] (e.g. ~~{{Polytonic\|~~ΛΕΓΙΣ}}), and it acquired this pronunciation also in Koine. The diphthong 'οι' acquired the pronunciation of the modern [[French language\|French]] 'U' (~~{{IPAblink\|~~y}}), which lasted until the 10th century AD. The diphthong 'υι' came to be pronounced ~~{{IPA\|~~[yj]}}, and remained pronounced as a diphthong. The diphthong 'ου' had already acquired the pronunciation of [[Latin]] 'U' since the 6th century BC and preserved it in modern times.<sup>[]</sup>		*The diphthongs αι, ει, and οι became single vowels. In this manner 'αι', which had already been converted by the Boeotians into a long ε since the 4th century BC and written η (e.g. πῆς, χῆρε, μέμφομη), became in Koine, too, first a long ε and then short. The diphthong 'ει' had already merged with ι in the 5th century BC in regions such as [[Argos]] or in the 4th c. BC in [[Corinth]] (e.g. ΛΕΓΙΣ), and it acquired this pronunciation also in Koine. The diphthong 'οι' acquired the pronunciation of the modern [[French language\|French]] 'U' (y), which lasted until the 10th century AD. The diphthong 'υι' came to be pronounced [yj], and remained pronounced as a diphthong. The diphthong 'ου' had already acquired the pronunciation of [[Latin]] 'U' since the 6th century BC and preserved it in modern times.<sup>[]</sup>

	*The diphthongs αυ and ευ came to be pronounced [av] and [ev] (via [aβ], [eβ]), but are partly [[Assimilation (linguistics)\|assimilated]] to [af], [ef] before the [[voiceless consonant]]s θ, κ, ξ, π, σ, τ, φ, χ, and ψ.<~~ref name=andriotes~~/>		*The diphthongs αυ and ευ came to be pronounced [av] and [ev] (via [aβ], [eβ]), but are partly [[Assimilation (linguistics)\|assimilated]] to [af], [ef] before the [[voiceless consonant]]s θ, κ, ξ, π, σ, τ, φ, χ, and ψ.<sup>[]</sup>

	*Simple vowels have preserved their ancient pronunciations, except η which is pronounced as ι, and υ, which retained the pronunciation ~~{{IPA\|~~[y]}} of modern [[French language\|French]] 'U' only until the 10th c. AD, and was later also pronounced as ι. With those changes in phonology there were common spelling mistakes between υ and οι, while the sound of ι was multiplied ([[iotacism]]).<~~ref name=andriotes~~/>		*Simple vowels have preserved their ancient pronunciations, except η which is pronounced as ι, and υ, which retained the pronunciation [y] of modern [[French language\|French]] 'U' only until the 10th c. AD, and was later also pronounced as ι. With those changes in phonology there were common spelling mistakes between υ and οι, while the sound of ι was multiplied ([[iotacism]]).<sup>[]</sup>

	*The consonants also preserved their ancient pronunciations to a great extent, except β, γ, δ, φ, θ, χ and ζ. Β, Γ, Δ (Beta, Gamma, Delta), which were originally pronounced ~~{{IPA\|~~[b, ɡ, d]}}, acquired the sounds of ''v, gh,'' and ''dh'' (~~{{IPA\|~~[v]}} (via ~~{{IPAblink\|~~β}}), ~~{{IPAblink\|~~ɣ}}, ~~{{IPAblink\|~~ð}}), which they still have today, except when preceded by a nasal consonant (μ, ν); in that case, they retain their ancient sounds (e.g. ~~{{Polytonic\|~~γαμβρός — γαmbρός, άνδρας — άndρας, άγγελος — άŋgελος}}). The latter three (Φ, Θ, Χ), which were initially pronounced as [[Aspirated consonant\|aspirate]]s (~~{{IPA\|~~/pʰ/}}, ~~{{IPA\|~~/tʰ/}} and ~~{{IPA\|~~/kʰ/}} respectively), developed into the fricatives ~~{{IPA\|~~[f]}} (via ~~{{IPA\|~~[ɸ]}}), ~~{{IPA\|~~[θ]}}, and ~~{{IPA\|~~[x]}}. Finally the letter Ζ, which is still categorised as a double consonant with ξ and ψ, because it was initially pronounced as σδ (sd), later acquired the sound of Z as it appears in [[Modern English]] and [[Modern Greek\|Greek]].<~~ref name=andriotes~~/>		*The consonants also preserved their ancient pronunciations to a great extent, except β, γ, δ, φ, θ, χ and ζ. Β, Γ, Δ (Beta, Gamma, Delta), which were originally pronounced [b, ɡ, d], acquired the sounds of ''v, gh,'' and ''dh'' ([v] (via β), ɣ, ð), which they still have today, except when preceded by a nasal consonant (μ, ν); in that case, they retain their ancient sounds (e.g. γαμβρός — γαmbρός, άνδρας — άndρας, άγγελος — άŋgελος). The latter three (Φ, Θ, Χ), which were initially pronounced as [[Aspirated consonant\|aspirate]]s (/pʰ/, /tʰ/ and /kʰ/ respectively), developed into the fricatives [f] (via [ɸ]), [θ], and [x]. Finally the letter Ζ, which is still categorised as a double consonant with ξ and ψ, because it was initially pronounced as σδ (sd), later acquired the sound of Z as it appears in [[Modern English]] and [[Modern Greek\|Greek]].<sup>[]</sup>

	'''New Testament Greek Phonology'''		'''New Testament Greek Phonology'''
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	\|'''letter'''\|\| '''Greek''' \|\| Transliteration \|\| '''[[International Phonetic Alphabet\|IPA]]'''		\|'''letter'''\|\| '''Greek''' \|\| Transliteration \|\| '''[[International Phonetic Alphabet\|IPA]]'''
	\|-		\|-
	\|Alpha\|\|α\|\|a\|~~\|{{IPA~~\|ɑ}}		\|Alpha\|\|α\|\|a\|\|ɑ
	\|-		\|-
	\|Beta\|\|β (-β-)\|\|b\|~~\|{{IPA~~\|b (-β-)}}		\|Beta\|\|β (-β-)\|\|b\|\|b (-β-)
	\|-		\|-
	\|Gamma\|\|γ\|\|g\|~~\|{{IPA~~\|ɣ}}		\|Gamma\|\|γ\|\|g\|\|ɣ
	\|-		\|-
	\|Delta\|\|δ\|\|d\|~~\|{{IPA~~\|d}}		\|Delta\|\|δ\|\|d\|\|d
	\|-		\|-
	\|Epsilon\|\|ε\|\|e\|~~\|{{IPA~~\|ɛ}}		\|Epsilon\|\|ε\|\|e\|\|ɛ
	\|-		\|-
	\|Zeta\|\|ζ\|\|z\|~~\|{{IPA~~\|zː}}		\|Zeta\|\|ζ\|\|z\|\|zː
	\|-		\|-
	\|Eta\|\|η\|\|ē\|~~\|{{IPA~~\|e}}		\|Eta\|\|η\|\|ē\|\|e
	\|-		\|-
	\|Theta\|\|θ\|\|th\|~~\|{{IPA~~\|tʰ}}		\|Theta\|\|θ\|\|th\|\|tʰ
	\|-		\|-
	\|Iota\|\|ι\|\|i\|~~\|{{IPA~~\|i}}		\|Iota\|\|ι\|\|i\|\|i
	\|-		\|-
	\|Kappa\|\|κ\|\|k\|~~\|{{IPA~~\|k}}		\|Kappa\|\|κ\|\|k\|\|k
	\|-		\|-
	\|Lambda\|\|λ\|\|l\|~~\|{{IPA~~\|l}}		\|Lambda\|\|λ\|\|l\|\|l
	\|-		\|-
	\|Mu\|\|μ\|\|m\|~~\|{{IPA~~\|m}}		\|Mu\|\|μ\|\|m\|\|m
	\|-		\|-
	\|Nu\|\|ν\|\|n\|~~\|{{IPA~~\|n}}		\|Nu\|\|ν\|\|n\|\|n
	\|-		\|-
	\|Xi\|\|ξ\|\|x\|~~\|{{IPA~~\|ks}}		\|Xi\|\|ξ\|\|x\|\|ks
	\|-		\|-
	\|Omicron\|\|ο\|\|o\|\|{~~{IPA\|~~o}}		\|Omicron\|\|ο\|\|o\|\|{o
	\|-		\|-
	\|Pi\|\| π\|\|p\|~~\|{{IPA~~\|p}}		\|Pi\|\| π\|\|p\|\|p
	\|-		\|-
	\|Rho\|\|ρ\|\|r\|~~\|{{IPA~~\|ɾ}}		\|Rho\|\|ρ\|\|r\|\|ɾ
	\|-		\|-
	\|Sigma\|\|σ (-σ-/-σσ-)\|\|s (-s-/-ss-)\|~~\|{{IPA~~\|s (-z-/-sː-)}}		\|Sigma\|\|σ (-σ-/-σσ-)\|\|s (-s-/-ss-)\|\|s (-z-/-sː-)
	\|-		\|-
	\|Tau\|\|τ\|\|t\|~~\|{{IPA~~\|t}}		\|Tau\|\|τ\|\|t\|\|t
	\|-		\|-
	\|Upsilon\|\|υ\|\|y\|~~\|{{IPA~~\|y}}		\|Upsilon\|\|υ\|\|y\|\|y
	\|-		\|-
	\|Phi\|\|φ\|\|ph\|~~\|{{IPA~~\|pʰ}}		\|Phi\|\|φ\|\|ph\|\|pʰ
	\|-		\|-
	\|Chi\|\|χ\|\|ch\|~~\|{{IPA~~\|kʰ}}		\|Chi\|\|χ\|\|ch\|\|kʰ
	\|-		\|-
	\|Psi\|\|ψ\|\|ps\|~~\|{{IPA~~\|ps}}		\|Psi\|\|ψ\|\|ps\|\|ps
	\|-		\|-
	\|Omega\|\|ω\|\|ō\|~~\|{{IPA~~\|o}}		\|Omega\|\|ω\|\|ō\|\|o
	\|-		\|-
	\| . \|\|αι\|\|ai\|~~\|{{IPA~~\|ɛ}}		\| . \|\|αι\|\|ai\|\|ɛ
	\|-		\|-
	\| . \|\|ει\|\|ei\|~~\|{{IPA~~\|i}}		\| . \|\|ει\|\|ei\|\|i
	\|-		\|-
	\| . \|\|οι\|\|oi\|~~\|{{IPA~~\|y}}		\| . \|\|οι\|\|oi\|\|y
	\|-		\|-
	\| . \|\|αυ\|\|au\|~~\|{{IPA~~\|ɑw}}		\| . \|\|αυ\|\|au\|\|ɑw
	\|-		\|-
	\| . \|\|ευ\|\|eu\|~~\|{{IPA~~\|ɛw}}		\| . \|\|ευ\|\|eu\|\|ɛw
	\|-		\|-
	\| . \|\|ηυ\|\|ēu\|~~\|{{IPA~~\|ew}}		\| . \|\|ηυ\|\|ēu\|\|ew
	\|-		\|-
	\| . \|\|ου\|\|ou\|~~\|{{IPA~~\|u}}		\| . \|\|ου\|\|ou\|\|u
	\|}		\|}

Nick: /* New Testament Greek */

2012-12-09T11:32:09Z

New Testament Greek

← Older revision		Revision as of 11:32, 9 December 2012
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	There has been some debate to what degree Biblical Greek represents the mainstream of contemporary spoken Koine and to what extent it contains specifically [[Semitic languages\|Semitic]] [[substratum]] features (''cf.'' [[Aramaic primacy]]). These could have been induced either through the practice of translating closely from [[Biblical Hebrew language\|Hebrew]] or [[Aramaic language\|Aramaic]] originals, or through the influence of the regional non-standard [[Hellenistic Judaism\|Greek spoken by the originally Aramaic-speaking Jews]]. Some of the features discussed in this context are the Septuagint's normative absence of the particles μέν and δέ, and the use of ἐγένετο to denote "it came to pass." Some features of Biblical Greek which are thought to have originally been non-standard elements eventually found their way into the main of the Greek language.		There has been some debate to what degree Biblical Greek represents the mainstream of contemporary spoken Koine and to what extent it contains specifically [[Semitic languages\|Semitic]] [[substratum]] features (''cf.'' [[Aramaic primacy]]). These could have been induced either through the practice of translating closely from [[Biblical Hebrew language\|Hebrew]] or [[Aramaic language\|Aramaic]] originals, or through the influence of the regional non-standard [[Hellenistic Judaism\|Greek spoken by the originally Aramaic-speaking Jews]]. Some of the features discussed in this context are the Septuagint's normative absence of the particles μέν and δέ, and the use of ἐγένετο to denote "it came to pass." Some features of Biblical Greek which are thought to have originally been non-standard elements eventually found their way into the main of the Greek language.

	~~====New Testament Greek====~~
	The Greek of the New Testament is less distinctively Semitic than that of the Septuagint, partly because it appeared 300 years later and partly because it is largely a de novo composition in Greek, not primarily a translation from [[Biblical Hebrew]] and [[Biblical Aramaic]].<sup>[]</sup>

	===Patristic Greek===		===Patristic Greek===

Nick: /* Sample 3 - Greek Old Testament */

2012-09-11T13:37:05Z

Sample 3 - Greek Old Testament

← Older revision		Revision as of 13:37, 11 September 2012
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	===Sample 3 - Greek Old Testament ===		===Sample 3 - Greek Old Testament ===
	This is from the [[Septuagint\|LXX]] version of [[Book of Joshua\|Joshua]], which many date to c. 150 BC, but ~~whic~~ manuscript evidence show to be made in about [[300 AD]]. This Greek is the "Biblical Greek" discussed above. Note that because of literalness this text in many ways does not fit the Hellenistic Greek of the time, full of semiticisms.		This is from the [[Septuagint\|LXX]] version of [[Book of Joshua\|Joshua]], which many date to c. 150 BC, but manuscript evidence show to be made in about [[300 AD]]. This Greek is the "Biblical Greek" discussed above. Note that because of literalness this text in many ways does not fit the Hellenistic Greek of the time, full of semiticisms.

	:Καὶ ἐγένετο μετὰ τὴν τελευτὴν Μωυσῆ εἶπεν κύριος τῷ ᾿Ιησοῖ υἱῷ Ναυη τῷ ὑπουργῷ Μωυσῆ λέγων. Μωυσῆς ὁ θεράπων μου τετελεύτηκεν· νῦν οὖν ἀναστὰς διάβηθι τὸν Ιορδάνην, σὺ καὶ πᾶς ὁ λαὸς οὗτος, εἰς τὴν γῆν, ἣν ἐγὼ δίδωμι αὐτοῖς. πᾶς ὁ τόπος, ἐφ᾽ ὃν ἂν ἐπιβῆτε τῷ ἴχνει τῶν ποδῶν ὑμῶν, ὑμῖν δώσω αὐτόν, ὃν τρόπον εἴρηκα τῷ Μωυσῇ, τὴν ἔρημον καὶ τὸν ᾿Αντιλίβανον ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου, καὶ ἕως τῆς θαλάσσης τῆς ἐσχάτης ἀφ᾽ ἡλίου δυσμῶν ἔσται τὰ ὅρια ὑμῶν. οὐκ ἀντιστήσεται ἄνθρωπος κατενώπιον ὑμῶν πάσας τὰς ἡμέρας τῆς ζωῆς σου, καὶ ὥσπερ ἤμην μετὰ Μωυσῆ, οὕτως ἔσομαι καὶ μετὰ σοῦ καὶ οὐκ ἐγκαταλείψω σε οὐδὲ ὑπερόψομαί σε. ἴσχυε καὶ ἀνδρίζου· σὺ γὰρ ἀποδιαστελεῖς τῷ λαῷ τούτῳ τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν ὑμῶν δοῦναι αὐτοῖς. ἴσχυε οὖν καὶ ἀνδρίζου φυλάσσεσθαι καὶ ποιεῖν καθότι ἐνετείλατό σοι Μωυσῆς ὁ παῖς μου, καὶ οὐκ ἐκκλινεῖς ἀπ᾽ αὐτῶν εἰς δεξιὰ οὐδὲ εἰς ἀριστερά, ἵνα συνῇς ἐν πᾶσιν, οἷς ἐὰν πράσσῃς. καὶ οὐκ ἀποστήσεται ἡ βίβλος τοῦ νόμου τούτου ἐκ τοῦ στόματός σου, καὶ μελετήσεις ἐν αὐτῷ ἡμέρας καὶ νυκτός, ἵνα συνῇς ποιεῖν πάντα τὰ γεγραμμένα· τότε εὐοδωθήσῃ καὶ εὐοδώσεις τὰς ὁδούς σου καὶ τότε συνήσεις. ἰδοὺ ἐντέταλμαί σοι· ἴσχυε καὶ ἀνδρίζου, μὴ δειλιάσῃς μηδὲ φοβηθῇς, ὅτι μετὰ σοῦ κύριος ὁ θεός σου εἰς πάντα, οὗ ἐὰν πορεύῃ. Καὶ ἐνετείλατο ᾿Ιησοῦς τοῖς γραμματεῦσιν τοῦ λαοῦ λέγων. Εἰσέλθατε κατὰ μέσον τῆς παρεμβολῆς τοῦ λαοῦ καὶ ἐντείλασθε τῷ λαῷ λέγοντες ῾Ετοιμάζεσθε ἐπισιτισμόν, ὅτι ἔτι τρεῖς ἡμέραι καὶ ὑμεῖς διαβαίνετε τὸν Ιορδάνην τοῦτον εἰσελθόντες κατασχεῖν τὴν γῆν, ἣν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν δίδωσιν ὑμῖν. καὶ τῷ Ρουβην καὶ τῷ Γαδ καὶ τῷ ἡμίσει φυλῆς Μανασση εἶπεν ᾿Ιησοῦς. Μνήσθητε τὸ ῥῆμα κυρίου, ὃ ἐνετείλατο ὑμῖν Μωυσῆς ὁ παῖς κυρίου λέγων Κύριος ὁ θεὸς ὑμῶν κατέπαυσεν ὑμᾶς καὶ ἔδωκεν ὑμῖν τὴν γῆν ταύτην. αἱ γυναῖκες ὑμῶν καὶ τὰ παιδία ὑμῶν καὶ τὰ κτήνη ὑμῶν κατοικείτωσαν ἐν τῇ γῇ, ᾗ ἔδωκεν ὑμῖν· ὑμεῖς δὲ διαβήσεσθε εὔζωνοι πρότεροι τῶν ἀδελφῶν ὑμῶν, πᾶς ὁ ἰσχύων, καὶ συμμαχήσετε αὐτοῖς, ἕως ἂν καταπαύσῃ κύριος ὁ θεὸς ὑμῶν τοὺς ἀδελφοὺς ὑμῶν ὥσπερ καὶ ὑμᾶς καὶ κληρονομήσωσιν καὶ οὗτοι τὴν γῆν, ἣν κύριος ὁ θεὸς ἡμῶν δίδωσιν αὐτοῖς· καὶ ἀπελεύσεσθε ἕκαστος εἰς τὴν κληρονομίαν αὐτοῦ, ἣν δέδωκεν ὑμῖν Μωυσῆς εἰς τὸ πέραν τοῦ Ιορδάνου ἀπ᾽ ἀνατολῶν ἡλίου. καὶ ἀποκριθέντες τῷ ᾿Ιησοῖ εἶπαν Πάντα, ὅσα ἂν ἐντείλῃ ἡμῖν, ποιήσομεν καὶ εἰς πάντα τόπον, οὗ ἐὰν ἀποστείλῃς ἡμᾶς, πορευσόμεθα· κατὰ πάντα, ὅσα ἠκούσαμεν Μωυσῆ, ἀκουσόμεθα σοῦ, πλὴν ἔστω κύριος ὁ θεὸς ἡμῶν μετὰ σοῦ, ὃν τρόπον ἦν μετὰ Μωυσῆ. ὁ δὲ ἄνθρωπος, ὃς ἐὰν ἀπειθήσῃ σοι καὶ ὅστις μὴ ἀκούσῃ τῶν ῥημάτων σου καθότι ἂν αὐτῷ ἐντείλῃ, ἀποθανέτω. ἀλλὰ ἴσχυε καὶ ἀνδρίζου.		:Καὶ ἐγένετο μετὰ τὴν τελευτὴν Μωυσῆ εἶπεν κύριος τῷ ᾿Ιησοῖ υἱῷ Ναυη τῷ ὑπουργῷ Μωυσῆ λέγων. Μωυσῆς ὁ θεράπων μου τετελεύτηκεν· νῦν οὖν ἀναστὰς διάβηθι τὸν Ιορδάνην, σὺ καὶ πᾶς ὁ λαὸς οὗτος, εἰς τὴν γῆν, ἣν ἐγὼ δίδωμι αὐτοῖς. πᾶς ὁ τόπος, ἐφ᾽ ὃν ἂν ἐπιβῆτε τῷ ἴχνει τῶν ποδῶν ὑμῶν, ὑμῖν δώσω αὐτόν, ὃν τρόπον εἴρηκα τῷ Μωυσῇ, τὴν ἔρημον καὶ τὸν ᾿Αντιλίβανον ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου, καὶ ἕως τῆς θαλάσσης τῆς ἐσχάτης ἀφ᾽ ἡλίου δυσμῶν ἔσται τὰ ὅρια ὑμῶν. οὐκ ἀντιστήσεται ἄνθρωπος κατενώπιον ὑμῶν πάσας τὰς ἡμέρας τῆς ζωῆς σου, καὶ ὥσπερ ἤμην μετὰ Μωυσῆ, οὕτως ἔσομαι καὶ μετὰ σοῦ καὶ οὐκ ἐγκαταλείψω σε οὐδὲ ὑπερόψομαί σε. ἴσχυε καὶ ἀνδρίζου· σὺ γὰρ ἀποδιαστελεῖς τῷ λαῷ τούτῳ τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν ὑμῶν δοῦναι αὐτοῖς. ἴσχυε οὖν καὶ ἀνδρίζου φυλάσσεσθαι καὶ ποιεῖν καθότι ἐνετείλατό σοι Μωυσῆς ὁ παῖς μου, καὶ οὐκ ἐκκλινεῖς ἀπ᾽ αὐτῶν εἰς δεξιὰ οὐδὲ εἰς ἀριστερά, ἵνα συνῇς ἐν πᾶσιν, οἷς ἐὰν πράσσῃς. καὶ οὐκ ἀποστήσεται ἡ βίβλος τοῦ νόμου τούτου ἐκ τοῦ στόματός σου, καὶ μελετήσεις ἐν αὐτῷ ἡμέρας καὶ νυκτός, ἵνα συνῇς ποιεῖν πάντα τὰ γεγραμμένα· τότε εὐοδωθήσῃ καὶ εὐοδώσεις τὰς ὁδούς σου καὶ τότε συνήσεις. ἰδοὺ ἐντέταλμαί σοι· ἴσχυε καὶ ἀνδρίζου, μὴ δειλιάσῃς μηδὲ φοβηθῇς, ὅτι μετὰ σοῦ κύριος ὁ θεός σου εἰς πάντα, οὗ ἐὰν πορεύῃ. Καὶ ἐνετείλατο ᾿Ιησοῦς τοῖς γραμματεῦσιν τοῦ λαοῦ λέγων. Εἰσέλθατε κατὰ μέσον τῆς παρεμβολῆς τοῦ λαοῦ καὶ ἐντείλασθε τῷ λαῷ λέγοντες ῾Ετοιμάζεσθε ἐπισιτισμόν, ὅτι ἔτι τρεῖς ἡμέραι καὶ ὑμεῖς διαβαίνετε τὸν Ιορδάνην τοῦτον εἰσελθόντες κατασχεῖν τὴν γῆν, ἣν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν δίδωσιν ὑμῖν. καὶ τῷ Ρουβην καὶ τῷ Γαδ καὶ τῷ ἡμίσει φυλῆς Μανασση εἶπεν ᾿Ιησοῦς. Μνήσθητε τὸ ῥῆμα κυρίου, ὃ ἐνετείλατο ὑμῖν Μωυσῆς ὁ παῖς κυρίου λέγων Κύριος ὁ θεὸς ὑμῶν κατέπαυσεν ὑμᾶς καὶ ἔδωκεν ὑμῖν τὴν γῆν ταύτην. αἱ γυναῖκες ὑμῶν καὶ τὰ παιδία ὑμῶν καὶ τὰ κτήνη ὑμῶν κατοικείτωσαν ἐν τῇ γῇ, ᾗ ἔδωκεν ὑμῖν· ὑμεῖς δὲ διαβήσεσθε εὔζωνοι πρότεροι τῶν ἀδελφῶν ὑμῶν, πᾶς ὁ ἰσχύων, καὶ συμμαχήσετε αὐτοῖς, ἕως ἂν καταπαύσῃ κύριος ὁ θεὸς ὑμῶν τοὺς ἀδελφοὺς ὑμῶν ὥσπερ καὶ ὑμᾶς καὶ κληρονομήσωσιν καὶ οὗτοι τὴν γῆν, ἣν κύριος ὁ θεὸς ἡμῶν δίδωσιν αὐτοῖς· καὶ ἀπελεύσεσθε ἕκαστος εἰς τὴν κληρονομίαν αὐτοῦ, ἣν δέδωκεν ὑμῖν Μωυσῆς εἰς τὸ πέραν τοῦ Ιορδάνου ἀπ᾽ ἀνατολῶν ἡλίου. καὶ ἀποκριθέντες τῷ ᾿Ιησοῖ εἶπαν Πάντα, ὅσα ἂν ἐντείλῃ ἡμῖν, ποιήσομεν καὶ εἰς πάντα τόπον, οὗ ἐὰν ἀποστείλῃς ἡμᾶς, πορευσόμεθα· κατὰ πάντα, ὅσα ἠκούσαμεν Μωυσῆ, ἀκουσόμεθα σοῦ, πλὴν ἔστω κύριος ὁ θεὸς ἡμῶν μετὰ σοῦ, ὃν τρόπον ἦν μετὰ Μωυσῆ. ὁ δὲ ἄνθρωπος, ὃς ἐὰν ἀπειθήσῃ σοι καὶ ὅστις μὴ ἀκούσῃ τῶν ῥημάτων σου καθότι ἂν αὐτῷ ἐντείλῃ, ἀποθανέτω. ἀλλὰ ἴσχυε καὶ ἀνδρίζου.

Nick: /* Sample 1 - A Roman Decree */

2011-02-26T04:28:21Z

Sample 1 - A Roman Decree

← Older revision		Revision as of 04:28, 26 February 2011
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	===Sample 1 - A Roman Decree===		===Sample 1 - A Roman Decree===
	The following excerpt, from a decree of the Roman Senate to the town of Thisbae in [[Boeotia]] in 170 BC, is rendered in a reconstructed pronunciation representing a hypothetical conservative variety of mainland Greek Koiné in the early Hellenistic era.<sup>[]</sup> The transcription shows partial, but not yet completed raising of η and ει to /i/, retention of pitch accent, fricativization of γ to /j/ ~~{{Clarify\|June 2009\|reason=/j/ is not a fricative, /ɣ/ would be, but anyway neither appear in the following IPA transcription, only /ɡ/ does\|date=June 2009}}~~ but no fricativisation of the other stops as yet, and retention of word-initial /h/.		The following excerpt, from a decree of the Roman Senate to the town of Thisbae in [[Boeotia]] in 170 BC, is rendered in a reconstructed pronunciation representing a hypothetical conservative variety of mainland Greek Koiné in the early Hellenistic era.<sup>[]</sup> The transcription shows partial, but not yet completed raising of η and ει to /i/, retention of pitch accent, fricativization of γ to /j/ but no fricativisation of the other stops as yet, and retention of word-initial /h/.

	:περὶ ὧν Θισ[β]εῖς λόγους ἐποιήσαντο· περὶ τῶν καθ᾿αὑ[τ]οὺς πραγμάτων, οἵτινες ἐν τῇ φιλίᾳ τῇ ἡμετέρᾳ ἐνέμειναν, ὅπως αὐτοῖς δοθῶσιν [ο]ἷς τὰ καθ᾿ αὑτοὺς πράγματα ἐξηγήσωνται, περὶ τούτου τοῦ πράγματος οὕτως ἔδοξεν· ὅπως Κόιντος Μαίνιος στρατηγὸς τῶν ἐκ τῆς συνκλήτου [π]έντε ἀποτάξῃ οἳ ἂν αὐτῷ ἐκ τῶν δημοσίων πρα[γμ]άτων καὶ τῆς ἰδίας πίστεων φαίνωνται.<br />ˈperì hôːn tʰizbîːs lóɡuːs epojéːsanto; perì tôːn katʰ hautùːs praɡmátoːn, hoítines en tîː pʰilíaːi tîː heːmetéraːi enémiːnan, hópoːs autoîs dotʰôːsin hoîs tà katʰ hautùːs práɡmata ekseːɡéːsoːntai, perì túːtuː tûː práɡmatos húːtoːs édoksen; hópoːs ˈkʷintos ˈmainios strateːɡòs tôːn ek têːs syŋkléːtuː pénte apotáksiː, hoì àn autôːi ek tôːn deːmosíoːn praɡmátoːn kaì têːs idíaːs písteoːs pʰaínoːntai<br />Concerning those matters about which the citizens of Thisbae made representations. Concerning their own affairs: the following decision was taken concerning the proposal that those who remained true to our friendship should be given the facilities to conduct their own affairs; that our governor Quintus Maenius should delegate five members of the senate who seemed to him suitable in the light of their public actions and individual good faith.		:περὶ ὧν Θισ[β]εῖς λόγους ἐποιήσαντο· περὶ τῶν καθ᾿αὑ[τ]οὺς πραγμάτων, οἵτινες ἐν τῇ φιλίᾳ τῇ ἡμετέρᾳ ἐνέμειναν, ὅπως αὐτοῖς δοθῶσιν [ο]ἷς τὰ καθ᾿ αὑτοὺς πράγματα ἐξηγήσωνται, περὶ τούτου τοῦ πράγματος οὕτως ἔδοξεν· ὅπως Κόιντος Μαίνιος στρατηγὸς τῶν ἐκ τῆς συνκλήτου [π]έντε ἀποτάξῃ οἳ ἂν αὐτῷ ἐκ τῶν δημοσίων πρα[γμ]άτων καὶ τῆς ἰδίας πίστεων φαίνωνται.<br />ˈperì hôːn tʰizbîːs lóɡuːs epojéːsanto; perì tôːn katʰ hautùːs praɡmátoːn, hoítines en tîː pʰilíaːi tîː heːmetéraːi enémiːnan, hópoːs autoîs dotʰôːsin hoîs tà katʰ hautùːs práɡmata ekseːɡéːsoːntai, perì túːtuː tûː práɡmatos húːtoːs édoksen; hópoːs ˈkʷintos ˈmainios strateːɡòs tôːn ek têːs syŋkléːtuː pénte apotáksiː, hoì àn autôːi ek tôːn deːmosíoːn praɡmátoːn kaì têːs idíaːs písteoːs pʰaínoːntai<br />Concerning those matters about which the citizens of Thisbae made representations. Concerning their own affairs: the following decision was taken concerning the proposal that those who remained true to our friendship should be given the facilities to conduct their own affairs; that our governor Quintus Maenius should delegate five members of the senate who seemed to him suitable in the light of their public actions and individual good faith.

Nick: /* Sample 3 - Greek Old Testament */

2011-02-26T04:27:51Z

Sample 3 - Greek Old Testament

← Older revision		Revision as of 04:27, 26 February 2011
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	===Sample 3 - Greek Old Testament ===		===Sample 3 - Greek Old Testament ===
	This is from the [[Septuagint\|LXX]] version of [[Book of Joshua\|Joshua]], ~~dating~~ to c. 150 BC. This Greek is the "Biblical Greek" discussed above. Note that because of literalness this text in many ways does not fit the Hellenistic Greek of the time, full of semiticisms.		This is from the [[Septuagint\|LXX]] version of [[Book of Joshua\|Joshua]], which many date to c. 150 BC, but whic manuscript evidence show to be made in about [[300 AD]]. This Greek is the "Biblical Greek" discussed above. Note that because of literalness this text in many ways does not fit the Hellenistic Greek of the time, full of semiticisms.

	:Καὶ ἐγένετο μετὰ τὴν τελευτὴν Μωυσῆ εἶπεν κύριος τῷ ᾿Ιησοῖ υἱῷ Ναυη τῷ ὑπουργῷ Μωυσῆ λέγων. Μωυσῆς ὁ θεράπων μου τετελεύτηκεν· νῦν οὖν ἀναστὰς διάβηθι τὸν Ιορδάνην, σὺ καὶ πᾶς ὁ λαὸς οὗτος, εἰς τὴν γῆν, ἣν ἐγὼ δίδωμι αὐτοῖς. πᾶς ὁ τόπος, ἐφ᾽ ὃν ἂν ἐπιβῆτε τῷ ἴχνει τῶν ποδῶν ὑμῶν, ὑμῖν δώσω αὐτόν, ὃν τρόπον εἴρηκα τῷ Μωυσῇ, τὴν ἔρημον καὶ τὸν ᾿Αντιλίβανον ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου, καὶ ἕως τῆς θαλάσσης τῆς ἐσχάτης ἀφ᾽ ἡλίου δυσμῶν ἔσται τὰ ὅρια ὑμῶν. οὐκ ἀντιστήσεται ἄνθρωπος κατενώπιον ὑμῶν πάσας τὰς ἡμέρας τῆς ζωῆς σου, καὶ ὥσπερ ἤμην μετὰ Μωυσῆ, οὕτως ἔσομαι καὶ μετὰ σοῦ καὶ οὐκ ἐγκαταλείψω σε οὐδὲ ὑπερόψομαί σε. ἴσχυε καὶ ἀνδρίζου· σὺ γὰρ ἀποδιαστελεῖς τῷ λαῷ τούτῳ τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν ὑμῶν δοῦναι αὐτοῖς. ἴσχυε οὖν καὶ ἀνδρίζου φυλάσσεσθαι καὶ ποιεῖν καθότι ἐνετείλατό σοι Μωυσῆς ὁ παῖς μου, καὶ οὐκ ἐκκλινεῖς ἀπ᾽ αὐτῶν εἰς δεξιὰ οὐδὲ εἰς ἀριστερά, ἵνα συνῇς ἐν πᾶσιν, οἷς ἐὰν πράσσῃς. καὶ οὐκ ἀποστήσεται ἡ βίβλος τοῦ νόμου τούτου ἐκ τοῦ στόματός σου, καὶ μελετήσεις ἐν αὐτῷ ἡμέρας καὶ νυκτός, ἵνα συνῇς ποιεῖν πάντα τὰ γεγραμμένα· τότε εὐοδωθήσῃ καὶ εὐοδώσεις τὰς ὁδούς σου καὶ τότε συνήσεις. ἰδοὺ ἐντέταλμαί σοι· ἴσχυε καὶ ἀνδρίζου, μὴ δειλιάσῃς μηδὲ φοβηθῇς, ὅτι μετὰ σοῦ κύριος ὁ θεός σου εἰς πάντα, οὗ ἐὰν πορεύῃ. Καὶ ἐνετείλατο ᾿Ιησοῦς τοῖς γραμματεῦσιν τοῦ λαοῦ λέγων. Εἰσέλθατε κατὰ μέσον τῆς παρεμβολῆς τοῦ λαοῦ καὶ ἐντείλασθε τῷ λαῷ λέγοντες ῾Ετοιμάζεσθε ἐπισιτισμόν, ὅτι ἔτι τρεῖς ἡμέραι καὶ ὑμεῖς διαβαίνετε τὸν Ιορδάνην τοῦτον εἰσελθόντες κατασχεῖν τὴν γῆν, ἣν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν δίδωσιν ὑμῖν. καὶ τῷ Ρουβην καὶ τῷ Γαδ καὶ τῷ ἡμίσει φυλῆς Μανασση εἶπεν ᾿Ιησοῦς. Μνήσθητε τὸ ῥῆμα κυρίου, ὃ ἐνετείλατο ὑμῖν Μωυσῆς ὁ παῖς κυρίου λέγων Κύριος ὁ θεὸς ὑμῶν κατέπαυσεν ὑμᾶς καὶ ἔδωκεν ὑμῖν τὴν γῆν ταύτην. αἱ γυναῖκες ὑμῶν καὶ τὰ παιδία ὑμῶν καὶ τὰ κτήνη ὑμῶν κατοικείτωσαν ἐν τῇ γῇ, ᾗ ἔδωκεν ὑμῖν· ὑμεῖς δὲ διαβήσεσθε εὔζωνοι πρότεροι τῶν ἀδελφῶν ὑμῶν, πᾶς ὁ ἰσχύων, καὶ συμμαχήσετε αὐτοῖς, ἕως ἂν καταπαύσῃ κύριος ὁ θεὸς ὑμῶν τοὺς ἀδελφοὺς ὑμῶν ὥσπερ καὶ ὑμᾶς καὶ κληρονομήσωσιν καὶ οὗτοι τὴν γῆν, ἣν κύριος ὁ θεὸς ἡμῶν δίδωσιν αὐτοῖς· καὶ ἀπελεύσεσθε ἕκαστος εἰς τὴν κληρονομίαν αὐτοῦ, ἣν δέδωκεν ὑμῖν Μωυσῆς εἰς τὸ πέραν τοῦ Ιορδάνου ἀπ᾽ ἀνατολῶν ἡλίου. καὶ ἀποκριθέντες τῷ ᾿Ιησοῖ εἶπαν Πάντα, ὅσα ἂν ἐντείλῃ ἡμῖν, ποιήσομεν καὶ εἰς πάντα τόπον, οὗ ἐὰν ἀποστείλῃς ἡμᾶς, πορευσόμεθα· κατὰ πάντα, ὅσα ἠκούσαμεν Μωυσῆ, ἀκουσόμεθα σοῦ, πλὴν ἔστω κύριος ὁ θεὸς ἡμῶν μετὰ σοῦ, ὃν τρόπον ἦν μετὰ Μωυσῆ. ὁ δὲ ἄνθρωπος, ὃς ἐὰν ἀπειθήσῃ σοι καὶ ὅστις μὴ ἀκούσῃ τῶν ῥημάτων σου καθότι ἂν αὐτῷ ἐντείλῃ, ἀποθανέτω. ἀλλὰ ἴσχυε καὶ ἀνδρίζου.		:Καὶ ἐγένετο μετὰ τὴν τελευτὴν Μωυσῆ εἶπεν κύριος τῷ ᾿Ιησοῖ υἱῷ Ναυη τῷ ὑπουργῷ Μωυσῆ λέγων. Μωυσῆς ὁ θεράπων μου τετελεύτηκεν· νῦν οὖν ἀναστὰς διάβηθι τὸν Ιορδάνην, σὺ καὶ πᾶς ὁ λαὸς οὗτος, εἰς τὴν γῆν, ἣν ἐγὼ δίδωμι αὐτοῖς. πᾶς ὁ τόπος, ἐφ᾽ ὃν ἂν ἐπιβῆτε τῷ ἴχνει τῶν ποδῶν ὑμῶν, ὑμῖν δώσω αὐτόν, ὃν τρόπον εἴρηκα τῷ Μωυσῇ, τὴν ἔρημον καὶ τὸν ᾿Αντιλίβανον ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου, καὶ ἕως τῆς θαλάσσης τῆς ἐσχάτης ἀφ᾽ ἡλίου δυσμῶν ἔσται τὰ ὅρια ὑμῶν. οὐκ ἀντιστήσεται ἄνθρωπος κατενώπιον ὑμῶν πάσας τὰς ἡμέρας τῆς ζωῆς σου, καὶ ὥσπερ ἤμην μετὰ Μωυσῆ, οὕτως ἔσομαι καὶ μετὰ σοῦ καὶ οὐκ ἐγκαταλείψω σε οὐδὲ ὑπερόψομαί σε. ἴσχυε καὶ ἀνδρίζου· σὺ γὰρ ἀποδιαστελεῖς τῷ λαῷ τούτῳ τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν ὑμῶν δοῦναι αὐτοῖς. ἴσχυε οὖν καὶ ἀνδρίζου φυλάσσεσθαι καὶ ποιεῖν καθότι ἐνετείλατό σοι Μωυσῆς ὁ παῖς μου, καὶ οὐκ ἐκκλινεῖς ἀπ᾽ αὐτῶν εἰς δεξιὰ οὐδὲ εἰς ἀριστερά, ἵνα συνῇς ἐν πᾶσιν, οἷς ἐὰν πράσσῃς. καὶ οὐκ ἀποστήσεται ἡ βίβλος τοῦ νόμου τούτου ἐκ τοῦ στόματός σου, καὶ μελετήσεις ἐν αὐτῷ ἡμέρας καὶ νυκτός, ἵνα συνῇς ποιεῖν πάντα τὰ γεγραμμένα· τότε εὐοδωθήσῃ καὶ εὐοδώσεις τὰς ὁδούς σου καὶ τότε συνήσεις. ἰδοὺ ἐντέταλμαί σοι· ἴσχυε καὶ ἀνδρίζου, μὴ δειλιάσῃς μηδὲ φοβηθῇς, ὅτι μετὰ σοῦ κύριος ὁ θεός σου εἰς πάντα, οὗ ἐὰν πορεύῃ. Καὶ ἐνετείλατο ᾿Ιησοῦς τοῖς γραμματεῦσιν τοῦ λαοῦ λέγων. Εἰσέλθατε κατὰ μέσον τῆς παρεμβολῆς τοῦ λαοῦ καὶ ἐντείλασθε τῷ λαῷ λέγοντες ῾Ετοιμάζεσθε ἐπισιτισμόν, ὅτι ἔτι τρεῖς ἡμέραι καὶ ὑμεῖς διαβαίνετε τὸν Ιορδάνην τοῦτον εἰσελθόντες κατασχεῖν τὴν γῆν, ἣν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν δίδωσιν ὑμῖν. καὶ τῷ Ρουβην καὶ τῷ Γαδ καὶ τῷ ἡμίσει φυλῆς Μανασση εἶπεν ᾿Ιησοῦς. Μνήσθητε τὸ ῥῆμα κυρίου, ὃ ἐνετείλατο ὑμῖν Μωυσῆς ὁ παῖς κυρίου λέγων Κύριος ὁ θεὸς ὑμῶν κατέπαυσεν ὑμᾶς καὶ ἔδωκεν ὑμῖν τὴν γῆν ταύτην. αἱ γυναῖκες ὑμῶν καὶ τὰ παιδία ὑμῶν καὶ τὰ κτήνη ὑμῶν κατοικείτωσαν ἐν τῇ γῇ, ᾗ ἔδωκεν ὑμῖν· ὑμεῖς δὲ διαβήσεσθε εὔζωνοι πρότεροι τῶν ἀδελφῶν ὑμῶν, πᾶς ὁ ἰσχύων, καὶ συμμαχήσετε αὐτοῖς, ἕως ἂν καταπαύσῃ κύριος ὁ θεὸς ὑμῶν τοὺς ἀδελφοὺς ὑμῶν ὥσπερ καὶ ὑμᾶς καὶ κληρονομήσωσιν καὶ οὗτοι τὴν γῆν, ἣν κύριος ὁ θεὸς ἡμῶν δίδωσιν αὐτοῖς· καὶ ἀπελεύσεσθε ἕκαστος εἰς τὴν κληρονομίαν αὐτοῦ, ἣν δέδωκεν ὑμῖν Μωυσῆς εἰς τὸ πέραν τοῦ Ιορδάνου ἀπ᾽ ἀνατολῶν ἡλίου. καὶ ἀποκριθέντες τῷ ᾿Ιησοῖ εἶπαν Πάντα, ὅσα ἂν ἐντείλῃ ἡμῖν, ποιήσομεν καὶ εἰς πάντα τόπον, οὗ ἐὰν ἀποστείλῃς ἡμᾶς, πορευσόμεθα· κατὰ πάντα, ὅσα ἠκούσαμεν Μωυσῆ, ἀκουσόμεθα σοῦ, πλὴν ἔστω κύριος ὁ θεὸς ἡμῶν μετὰ σοῦ, ὃν τρόπον ἦν μετὰ Μωυσῆ. ὁ δὲ ἄνθρωπος, ὃς ἐὰν ἀπειθήσῃ σοι καὶ ὅστις μὴ ἀκούσῃ τῶν ῥημάτων σου καθότι ἂν αὐτῷ ἐντείλῃ, ἀποθανέτω. ἀλλὰ ἴσχυε καὶ ἀνδρίζου.

Nick: /* Name */

2011-02-26T04:26:52Z

Name

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	==Name==		==Name==
	'''Koinḗ''' (Κοινή), Greek for "common", is a term which had been previously applied by ancient scholars to several forms of Greek speech. A school of scholars such as [[Apollonius Dyscolus]] and [[Aelius Herodianus]] maintained the term ''Koine'' to refer to the [[Proto-Greek language]], while others would use it to refer to any vernacular form of Greek speech which differed from the literary language.<~~ref name=andriotes~~/> When ''Koine'' gradually became a language of literature, some people distinguished it in two forms: ''Hellenic'' (Greek) as the literary post-classical form, and ''Koine'' (common) as the spoken popular form.<sup>[]</sup> Others chose to refer to ''Koine'' as the ''Alexandrian dialect'' (Περὶ τῆς Ἀλεξανδρέων διαλέκτου) or ''the dialect of [[Alexandria]]'', a term often used by modern classicists.		'''Koinḗ''' (Κοινή), Greek for "common", is a term which had been previously applied by ancient scholars to several forms of Greek speech. A school of scholars such as [[Apollonius Dyscolus]] and [[Aelius Herodianus]] maintained the term ''Koine'' to refer to the [[Proto-Greek language]], while others would use it to refer to any vernacular form of Greek speech which differed from the literary language.<sup>[]</sup> When ''Koine'' gradually became a language of literature, some people distinguished it in two forms: ''Hellenic'' (Greek) as the literary post-classical form, and ''Koine'' (common) as the spoken popular form.<sup>[]</sup> Others chose to refer to ''Koine'' as the ''Alexandrian dialect'' (Περὶ τῆς Ἀλεξανδρέων διαλέκτου) or ''the dialect of [[Alexandria]]'', a term often used by modern classicists.

	==Origins and history==		==Origins and history==

Textus Receptus Bible: /* Sample 3 - Greek Old Testament */

2011-01-19T23:22:36Z

Sample 3 - Greek Old Testament

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	This is from the [[Septuagint\|LXX]] version of [[Book of Joshua\|Joshua]], dating to c. 150 BC. This Greek is the "Biblical Greek" discussed above. Note that because of literalness this text in many ways does not fit the Hellenistic Greek of the time, full of semiticisms.		This is from the [[Septuagint\|LXX]] version of [[Book of Joshua\|Joshua]], dating to c. 150 BC. This Greek is the "Biblical Greek" discussed above. Note that because of literalness this text in many ways does not fit the Hellenistic Greek of the time, full of semiticisms.

	~~{{quote\|~~Καὶ ἐγένετο μετὰ τὴν τελευτὴν Μωυσῆ εἶπεν κύριος τῷ ᾿Ιησοῖ υἱῷ Ναυη τῷ ὑπουργῷ Μωυσῆ λέγων. Μωυσῆς ὁ θεράπων μου τετελεύτηκεν· νῦν οὖν ἀναστὰς διάβηθι τὸν Ιορδάνην, σὺ καὶ πᾶς ὁ λαὸς οὗτος, εἰς τὴν γῆν, ἣν ἐγὼ δίδωμι αὐτοῖς. πᾶς ὁ τόπος, ἐφ᾽ ὃν ἂν ἐπιβῆτε τῷ ἴχνει τῶν ποδῶν ὑμῶν, ὑμῖν δώσω αὐτόν, ὃν τρόπον εἴρηκα τῷ Μωυσῇ, τὴν ἔρημον καὶ τὸν ᾿Αντιλίβανον ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου, καὶ ἕως τῆς θαλάσσης τῆς ἐσχάτης ἀφ᾽ ἡλίου δυσμῶν ἔσται τὰ ὅρια ὑμῶν. οὐκ ἀντιστήσεται ἄνθρωπος κατενώπιον ὑμῶν πάσας τὰς ἡμέρας τῆς ζωῆς σου, καὶ ὥσπερ ἤμην μετὰ Μωυσῆ, οὕτως ἔσομαι καὶ μετὰ σοῦ καὶ οὐκ ἐγκαταλείψω σε οὐδὲ ὑπερόψομαί σε. ἴσχυε καὶ ἀνδρίζου· σὺ γὰρ ἀποδιαστελεῖς τῷ λαῷ τούτῳ τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν ὑμῶν δοῦναι αὐτοῖς. ἴσχυε οὖν καὶ ἀνδρίζου φυλάσσεσθαι καὶ ποιεῖν καθότι ἐνετείλατό σοι Μωυσῆς ὁ παῖς μου, καὶ οὐκ ἐκκλινεῖς ἀπ᾽ αὐτῶν εἰς δεξιὰ οὐδὲ εἰς ἀριστερά, ἵνα συνῇς ἐν πᾶσιν, οἷς ἐὰν πράσσῃς. καὶ οὐκ ἀποστήσεται ἡ βίβλος τοῦ νόμου τούτου ἐκ τοῦ στόματός σου, καὶ μελετήσεις ἐν αὐτῷ ἡμέρας καὶ νυκτός, ἵνα συνῇς ποιεῖν πάντα τὰ γεγραμμένα· τότε εὐοδωθήσῃ καὶ εὐοδώσεις τὰς ὁδούς σου καὶ τότε συνήσεις. ἰδοὺ ἐντέταλμαί σοι· ἴσχυε καὶ ἀνδρίζου, μὴ δειλιάσῃς μηδὲ φοβηθῇς, ὅτι μετὰ σοῦ κύριος ὁ θεός σου εἰς πάντα, οὗ ἐὰν πορεύῃ. Καὶ ἐνετείλατο ᾿Ιησοῦς τοῖς γραμματεῦσιν τοῦ λαοῦ λέγων. Εἰσέλθατε κατὰ μέσον τῆς παρεμβολῆς τοῦ λαοῦ καὶ ἐντείλασθε τῷ λαῷ λέγοντες ῾Ετοιμάζεσθε ἐπισιτισμόν, ὅτι ἔτι τρεῖς ἡμέραι καὶ ὑμεῖς διαβαίνετε τὸν Ιορδάνην τοῦτον εἰσελθόντες κατασχεῖν τὴν γῆν, ἣν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν δίδωσιν ὑμῖν. καὶ τῷ Ρουβην καὶ τῷ Γαδ καὶ τῷ ἡμίσει φυλῆς Μανασση εἶπεν ᾿Ιησοῦς. Μνήσθητε τὸ ῥῆμα κυρίου, ὃ ἐνετείλατο ὑμῖν Μωυσῆς ὁ παῖς κυρίου λέγων Κύριος ὁ θεὸς ὑμῶν κατέπαυσεν ὑμᾶς καὶ ἔδωκεν ὑμῖν τὴν γῆν ταύτην. αἱ γυναῖκες ὑμῶν καὶ τὰ παιδία ὑμῶν καὶ τὰ κτήνη ὑμῶν κατοικείτωσαν ἐν τῇ γῇ, ᾗ ἔδωκεν ὑμῖν· ὑμεῖς δὲ διαβήσεσθε εὔζωνοι πρότεροι τῶν ἀδελφῶν ὑμῶν, πᾶς ὁ ἰσχύων, καὶ συμμαχήσετε αὐτοῖς, ἕως ἂν καταπαύσῃ κύριος ὁ θεὸς ὑμῶν τοὺς ἀδελφοὺς ὑμῶν ὥσπερ καὶ ὑμᾶς καὶ κληρονομήσωσιν καὶ οὗτοι τὴν γῆν, ἣν κύριος ὁ θεὸς ἡμῶν δίδωσιν αὐτοῖς· καὶ ἀπελεύσεσθε ἕκαστος εἰς τὴν κληρονομίαν αὐτοῦ, ἣν δέδωκεν ὑμῖν Μωυσῆς εἰς τὸ πέραν τοῦ Ιορδάνου ἀπ᾽ ἀνατολῶν ἡλίου. καὶ ἀποκριθέντες τῷ ᾿Ιησοῖ εἶπαν Πάντα, ὅσα ἂν ἐντείλῃ ἡμῖν, ποιήσομεν καὶ εἰς πάντα τόπον, οὗ ἐὰν ἀποστείλῃς ἡμᾶς, πορευσόμεθα· κατὰ πάντα, ὅσα ἠκούσαμεν Μωυσῆ, ἀκουσόμεθα σοῦ, πλὴν ἔστω κύριος ὁ θεὸς ἡμῶν μετὰ σοῦ, ὃν τρόπον ἦν μετὰ Μωυσῆ. ὁ δὲ ἄνθρωπος, ὃς ἐὰν ἀπειθήσῃ σοι καὶ ὅστις μὴ ἀκούσῃ τῶν ῥημάτων σου καθότι ἂν αὐτῷ ἐντείλῃ, ἀποθανέτω. ἀλλὰ ἴσχυε καὶ ἀνδρίζου.}}		:Καὶ ἐγένετο μετὰ τὴν τελευτὴν Μωυσῆ εἶπεν κύριος τῷ ᾿Ιησοῖ υἱῷ Ναυη τῷ ὑπουργῷ Μωυσῆ λέγων. Μωυσῆς ὁ θεράπων μου τετελεύτηκεν· νῦν οὖν ἀναστὰς διάβηθι τὸν Ιορδάνην, σὺ καὶ πᾶς ὁ λαὸς οὗτος, εἰς τὴν γῆν, ἣν ἐγὼ δίδωμι αὐτοῖς. πᾶς ὁ τόπος, ἐφ᾽ ὃν ἂν ἐπιβῆτε τῷ ἴχνει τῶν ποδῶν ὑμῶν, ὑμῖν δώσω αὐτόν, ὃν τρόπον εἴρηκα τῷ Μωυσῇ, τὴν ἔρημον καὶ τὸν ᾿Αντιλίβανον ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου, καὶ ἕως τῆς θαλάσσης τῆς ἐσχάτης ἀφ᾽ ἡλίου δυσμῶν ἔσται τὰ ὅρια ὑμῶν. οὐκ ἀντιστήσεται ἄνθρωπος κατενώπιον ὑμῶν πάσας τὰς ἡμέρας τῆς ζωῆς σου, καὶ ὥσπερ ἤμην μετὰ Μωυσῆ, οὕτως ἔσομαι καὶ μετὰ σοῦ καὶ οὐκ ἐγκαταλείψω σε οὐδὲ ὑπερόψομαί σε. ἴσχυε καὶ ἀνδρίζου· σὺ γὰρ ἀποδιαστελεῖς τῷ λαῷ τούτῳ τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν ὑμῶν δοῦναι αὐτοῖς. ἴσχυε οὖν καὶ ἀνδρίζου φυλάσσεσθαι καὶ ποιεῖν καθότι ἐνετείλατό σοι Μωυσῆς ὁ παῖς μου, καὶ οὐκ ἐκκλινεῖς ἀπ᾽ αὐτῶν εἰς δεξιὰ οὐδὲ εἰς ἀριστερά, ἵνα συνῇς ἐν πᾶσιν, οἷς ἐὰν πράσσῃς. καὶ οὐκ ἀποστήσεται ἡ βίβλος τοῦ νόμου τούτου ἐκ τοῦ στόματός σου, καὶ μελετήσεις ἐν αὐτῷ ἡμέρας καὶ νυκτός, ἵνα συνῇς ποιεῖν πάντα τὰ γεγραμμένα· τότε εὐοδωθήσῃ καὶ εὐοδώσεις τὰς ὁδούς σου καὶ τότε συνήσεις. ἰδοὺ ἐντέταλμαί σοι· ἴσχυε καὶ ἀνδρίζου, μὴ δειλιάσῃς μηδὲ φοβηθῇς, ὅτι μετὰ σοῦ κύριος ὁ θεός σου εἰς πάντα, οὗ ἐὰν πορεύῃ. Καὶ ἐνετείλατο ᾿Ιησοῦς τοῖς γραμματεῦσιν τοῦ λαοῦ λέγων. Εἰσέλθατε κατὰ μέσον τῆς παρεμβολῆς τοῦ λαοῦ καὶ ἐντείλασθε τῷ λαῷ λέγοντες ῾Ετοιμάζεσθε ἐπισιτισμόν, ὅτι ἔτι τρεῖς ἡμέραι καὶ ὑμεῖς διαβαίνετε τὸν Ιορδάνην τοῦτον εἰσελθόντες κατασχεῖν τὴν γῆν, ἣν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν δίδωσιν ὑμῖν. καὶ τῷ Ρουβην καὶ τῷ Γαδ καὶ τῷ ἡμίσει φυλῆς Μανασση εἶπεν ᾿Ιησοῦς. Μνήσθητε τὸ ῥῆμα κυρίου, ὃ ἐνετείλατο ὑμῖν Μωυσῆς ὁ παῖς κυρίου λέγων Κύριος ὁ θεὸς ὑμῶν κατέπαυσεν ὑμᾶς καὶ ἔδωκεν ὑμῖν τὴν γῆν ταύτην. αἱ γυναῖκες ὑμῶν καὶ τὰ παιδία ὑμῶν καὶ τὰ κτήνη ὑμῶν κατοικείτωσαν ἐν τῇ γῇ, ᾗ ἔδωκεν ὑμῖν· ὑμεῖς δὲ διαβήσεσθε εὔζωνοι πρότεροι τῶν ἀδελφῶν ὑμῶν, πᾶς ὁ ἰσχύων, καὶ συμμαχήσετε αὐτοῖς, ἕως ἂν καταπαύσῃ κύριος ὁ θεὸς ὑμῶν τοὺς ἀδελφοὺς ὑμῶν ὥσπερ καὶ ὑμᾶς καὶ κληρονομήσωσιν καὶ οὗτοι τὴν γῆν, ἣν κύριος ὁ θεὸς ἡμῶν δίδωσιν αὐτοῖς· καὶ ἀπελεύσεσθε ἕκαστος εἰς τὴν κληρονομίαν αὐτοῦ, ἣν δέδωκεν ὑμῖν Μωυσῆς εἰς τὸ πέραν τοῦ Ιορδάνου ἀπ᾽ ἀνατολῶν ἡλίου. καὶ ἀποκριθέντες τῷ ᾿Ιησοῖ εἶπαν Πάντα, ὅσα ἂν ἐντείλῃ ἡμῖν, ποιήσομεν καὶ εἰς πάντα τόπον, οὗ ἐὰν ἀποστείλῃς ἡμᾶς, πορευσόμεθα· κατὰ πάντα, ὅσα ἠκούσαμεν Μωυσῆ, ἀκουσόμεθα σοῦ, πλὴν ἔστω κύριος ὁ θεὸς ἡμῶν μετὰ σοῦ, ὃν τρόπον ἦν μετὰ Μωυσῆ. ὁ δὲ ἄνθρωπος, ὃς ἐὰν ἀπειθήσῃ σοι καὶ ὅστις μὴ ἀκούσῃ τῶν ῥημάτων σου καθότι ἂν αὐτῷ ἐντείλῃ, ἀποθανέτω. ἀλλὰ ἴσχυε καὶ ἀνδρίζου.

	==Further reading==		==Further reading==

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	The first scholars who studied Koine, both in Alexandrian and contemporary times, were classicists whose prototype had been the literary [[Attic Greek\|Attic]] language of the Classical period, and would frown upon any other kind of [[Ancient Greek\|Hellenic]] speech. Koine Greek was therefore considered a decayed form of Greek which was not worthy of attention.<sup>[]</sup> The reconsideration on the historical and linguistic importance of Koine Greek began only in the early 19th century, where renowned scholars conducted a series of studies on the evolution of Koine throughout the entire [[Hellenistic]] and Roman period which it covered. The sources used on the studies of Koine have been numerous and of unequal reliability. The most significant ones are the inscriptions of the post-Classical periods and the [[papyrus\|papyri]], for being two kinds of texts which have authentic content and can be studied directly.<sup>[]</sup> Other significant sources are the [[Septuagint]], the somewhat literal Greek translation of the [[Old Testament]], and the [[New Testament]], parts of which may have been translated from the [[Hebrew Gospel]] by Jerome (or others) using similar rules to the Septuagint translators. The teaching of the Testaments was aimed at the most common people, and for that reason they use the most popular language of the era. Information can also be derived from some [[Atticism\|Atticist]] scholars of the [[Hellenistic]] and Roman periods, who, in order to fight the evolution of the language, published works which compared the supposedly "correct" [[Attic Greek\|Attic]] against the "wrong" Koine by citing examples. For example, [[Phrynichus Arabius]] during the 2nd century AD wrote:		The first scholars who studied Koine, both in Alexandrian and contemporary times, were classicists whose prototype had been the literary [[Attic Greek\|Attic]] language of the Classical period, and would frown upon any other kind of [[Ancient Greek\|Hellenic]] speech. Koine Greek was therefore considered a decayed form of Greek which was not worthy of attention.<sup>[]</sup> The reconsideration on the historical and linguistic importance of Koine Greek began only in the early 19th century, where renowned scholars conducted a series of studies on the evolution of Koine throughout the entire [[Hellenistic]] and Roman period which it covered. The sources used on the studies of Koine have been numerous and of unequal reliability. The most significant ones are the inscriptions of the post-Classical periods and the [[papyrus\|papyri]], for being two kinds of texts which have authentic content and can be studied directly.<sup>[]</sup> Other significant sources are the [[Septuagint]], the somewhat literal Greek translation of the [[Old Testament]], and the [[New Testament]], parts of which may have been translated from the [[Hebrew Gospel]] by Jerome (or others) using similar rules to the Septuagint translators. The teaching of the Testaments was aimed at the most common people, and for that reason they use the most popular language of the era. Information can also be derived from some [[Atticism\|Atticist]] scholars of the [[Hellenistic]] and Roman periods, who, in order to fight the evolution of the language, published works which compared the supposedly "correct" [[Attic Greek\|Attic]] against the "wrong" Koine by citing examples. For example, [[Phrynichus Arabius]] during the 2nd century AD wrote:

	~~{{quote\|~~Βασίλισσα οὐδείς τῶν Ἀρχαίων εἶπεν, ἀλλὰ βασίλεια ἢ βασιλίς.<br />''Basilissa'' (Queen) none of the Ancients said, but ''Basileia'' or ''Basilis''.<br /><br />Διωρία ἑσχάτως ἀδόκιμον, ἀντ' αυτοῦ δὲ προθεσμίαν ἐρεῖς.<br />''Dioria'' (deadline) is badly illiteral, instead use ''Prothesmia''.<br /><br />Πάντοτε μὴ λέγε, ἀλλὰ ἑκάστοτε καὶ διὰ παντός.<br />Do not say ''Pantote'' (always), but ''Hekastote'' and ''Dia pantos''.}}		:Βασίλισσα οὐδείς τῶν Ἀρχαίων εἶπεν, ἀλλὰ βασίλεια ἢ βασιλίς.<br />''Basilissa'' (Queen) none of the Ancients said, but ''Basileia'' or ''Basilis''.<br /><br />Διωρία ἑσχάτως ἀδόκιμον, ἀντ' αυτοῦ δὲ προθεσμίαν ἐρεῖς.<br />''Dioria'' (deadline) is badly illiteral, instead use ''Prothesmia''.<br /><br />Πάντοτε μὴ λέγε, ἀλλὰ ἑκάστοτε καὶ διὰ παντός.<br />Do not say ''Pantote'' (always), but ''Hekastote'' and ''Dia pantos''.

	Other sources can be based on random findings such as inscriptions on vases written by popular painters, mistakes made by [[Atticism\|Atticists]] due to their imperfect knowledge of pure [[Attic Greek\|Attic]], or even some surviving Greco-Latin glossaries of the Roman period,<sup>[]</sup> e.g.:		Other sources can be based on random findings such as inscriptions on vases written by popular painters, mistakes made by [[Atticism\|Atticists]] due to their imperfect knowledge of pure [[Attic Greek\|Attic]], or even some surviving Greco-Latin glossaries of the Roman period,<sup>[]</sup> e.g.:

	~~{{quote\|~~Καλήμερον, ἦλθες;<br />Bono die, venisti?<br />Good day, you came?<br /><br />Ἐὰν θέλεις, ἐλθὲ μεθ' ἡμῶν.<!--sic--><br />Si vis, veni mecum<!--sic! The Latin is wrong, but that's in the source-->.<br />If you want, come with us (The Latin actually says with me, not us).<br /><br />Ποῦ;<br />Ubi?<br />Where?.<br /><br />Πρὸς φίλον ἡμέτερον Λεύκιον.<br />Ad amicum nostrum Lucium.<br />To our friend Lucius.<br /><br />Τί γὰρ ἔχει;<br />Quid enim habet?<br />Indeed, what does he have?<br />What is it with him?.<br /><br />Ἀρρωστεῖ.<br />Aegrotat.<br />He's sick.}}		Καλήμερον, ἦλθες;<br />Bono die, venisti?<br />Good day, you came?<br /><br />Ἐὰν θέλεις, ἐλθὲ μεθ' ἡμῶν.<!--sic--><br />Si vis, veni mecum<!--sic! The Latin is wrong, but that's in the source-->.<br />If you want, come with us (The Latin actually says with me, not us).<br /><br />Ποῦ;<br />Ubi?<br />Where?.<br /><br />Πρὸς φίλον ἡμέτερον Λεύκιον.<br />Ad amicum nostrum Lucium.<br />To our friend Lucius.<br /><br />Τί γὰρ ἔχει;<br />Quid enim habet?<br />Indeed, what does he have?<br />What is it with him?.<br /><br />Ἀρρωστεῖ.<br />Aegrotat.<br />He's sick.

	Finally, a very important source of information on the ancient Koine is the [[modern Greek]] language with all its dialects and its own ''Koine'' form, which have preserved some of the ancient language's oral linguistic details which the written tradition has lost. For example the [[Pontic language\|Pontic]] and [[Cappadocian Greek language\|Cappadocian]] dialects preserved the ancient pronunciation of η as ε (νύφε, συνέλικος, τίμεσον, πεγάδι etc.), while the [[Tsakonic]] preserved the long α instead of η (ἁμέρα, ἀστραπά, λίμνα, χοά etc.) and the other local characteristics of [[Doric Greek\|Laconic]].<sup>[]</sup> Dialects from the Southern part of the Greek-speaking regions ([[Dodecanese]], [[Cyprus]] etc.), preserve the pronunciation of the double similar consonants (ἄλ-λος, Ἑλ-λάδα, θάλασ-σα), while others pronounce in many words υ as ου or preserve ancient double forms (κρόμμυον — κρεμ-μυον, ράξ — ρώξ etc.). Linguistic phenomena like the above imply that those characteristics survived within Koine, which in turn had countless variations in the Greek-speaking world.<sup>[]</sup>		Finally, a very important source of information on the ancient Koine is the [[modern Greek]] language with all its dialects and its own ''Koine'' form, which have preserved some of the ancient language's oral linguistic details which the written tradition has lost. For example the [[Pontic language\|Pontic]] and [[Cappadocian Greek language\|Cappadocian]] dialects preserved the ancient pronunciation of η as ε (νύφε, συνέλικος, τίμεσον, πεγάδι etc.), while the [[Tsakonic]] preserved the long α instead of η (ἁμέρα, ἀστραπά, λίμνα, χοά etc.) and the other local characteristics of [[Doric Greek\|Laconic]].<sup>[]</sup> Dialects from the Southern part of the Greek-speaking regions ([[Dodecanese]], [[Cyprus]] etc.), preserve the pronunciation of the double similar consonants (ἄλ-λος, Ἑλ-λάδα, θάλασ-σα), while others pronounce in many words υ as ου or preserve ancient double forms (κρόμμυον — κρεμ-μυον, ράξ — ρώξ etc.). Linguistic phenomena like the above imply that those characteristics survived within Koine, which in turn had countless variations in the Greek-speaking world.<sup>[]</sup>