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51-553: The term no greater love is derived from a well-known verse of the New Testament ( John 15 ): "Greater love hath no man than this, that a man lay down his life for his friends". This specific excerpt may refer to: Books, films and TV [ edit ] No Greater Love (novel) , a 1991 novel by Danielle Steel "No Greater Love" ( Only Fools and Horses ) , an episode of Only Fools and Horses Greater Love Hath No Man (1915 film) ,

102-612: A stress accent system , and the monophthongization of several diphthongs: The Koine-period Greek in the table is taken from a reconstruction by Benjamin Kantor of New Testament Judeo-Palestinian Koine Greek. The realizations of most phonemes reflect general changes around the Greek-speaking world, including vowel isochrony and monophthongization, but certain sound values differ from other Koine varieties such as Attic, Egyptian and Anatolian. More general Koine phonological developments include

153-472: A 1915 American silent film starring Emmett Corrigan No Greater Love (1932 film) , a 1932 American film starring Alexander Carr No Greater Love (1952 film) , a 1952 German film No Greater Love (1959 film), the first part of the Japanese film series The Human Condition No Greater Love (1960 film) , a 1960 American film No Greater Love (1996 film) , a 1996 American TV film based on

204-480: A 1936 jazz standard by Isham Jones and Marty Symes "No Greater Love", a song by Jars of Clay from The Shelter , 2010 Other uses [ edit ] No Greater Love (charity) , an American humanitarian, non-profit organization See also [ edit ] Maiorem hac dilectionem (Latin for 'Greater love than this'), a 2017 apostolic letter Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with

255-450: A more open pronunciation than other Koine dialects, distinguished as open-mid /ɛ/ vs. close-mid /e/ , rather than as true-mid /e̞/ vs. close-mid /e̝/ as has been suggested for other varieties such as Egyptian. This is evidenced on the basis of Hebrew transcriptions of ε with pataḥ/qamets /a/ and not tsere/segol /e/ . Additionally, it is posited that α perhaps had a back vowel pronunciation as /ɑ/ , dragged backwards due to

306-460: 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, Pontic and Cappadocian Greek preserved the ancient pronunciation of η as ε ( νύφε, συνέλικος, τίμεσον, πεγάδι for standard Modern Greek νύφη, συνήλικος, τίμησον, πηγάδι etc.), while

357-492: Is "timeless", perhaps a later insertion, rather than being concerned with Jesus' impending departure from his disciples. The chapter introduces the extended metaphor of Christ as the true vine . The Father is the vinedresser, vinegrower or husbandman . His disciples are said to be branches ( Greek : τα κληματα , ta klémata , specifically meaning vine branches) which must 'abide' in him if they are to 'bear fruit'. The disciples are warned that barren branches are pruned by

408-696: Is Attic. In other words, Koine Greek can be regarded as Attic with the admixture of elements especially from Ionic, but also from other dialects. The degree of importance of the non-Attic linguistic elements on Koine can vary depending on the region of the Hellenistic world. In that respect, the varieties of Koine spoken in the Ionian colonies of Anatolia (e.g. Pontus , cf. Pontic Greek ) would have more intense Ionic characteristics than others and those of Laconia and Cyprus would preserve some Doric and Arcadocypriot characteristics, respectively. The literary Koine of

459-453: Is a term used for present tense verbs that are used in some narrative sections of the New Testament to describe events that are in the past with respect to the speaker. This is seen more in works attributed to Mark and John than Luke . It is used 151 times in the Gospel of Mark in passages where a reader might expect a past tense verb. Scholars have presented various explanations for this; in

510-602: Is derived from the Koine Greek term ἡ κοινὴ διάλεκτος ( hē koinḕ diálektos ), meaning "the common dialect". The Greek word κοινή ( koinḗ ) itself means "common". The word is pronounced / k ɔɪ ˈ n eɪ / , / ˈ k ɔɪ n eɪ / , or / k iː ˈ n iː / in US English and / ˈ k ɔɪ n iː / in UK English. The pronunciation of the word koine itself gradually changed from [koinéː] (close to

561-856: Is sometimes used for the Greek written by the Greek Church Fathers , the Early Christian theologians in late antiquity. Christian writers in the earliest time tended to use a simple register of Koiné, relatively close to the spoken language of their time, following the model of the Bible. After the 4th century, when Christianity became the state church of the Roman Empire , more learned registers of Koiné also came to be used. Koine period Greek differs from Classical Greek in many ways: grammar , word formation , vocabulary and phonology (sound system). During

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612-483: Is typical of thousands of war memorials around the world which use the words of this verse, "no greater love" in their tribute to those who have fallen in war . There is no intention here to emphasise "friends" as if suffering for friends is a greater good than suffering for strangers or enemies. The word "appointed" is translated as "ordained" in the King James Version and some other translations. Referring to

663-561: The Church Fathers . In this context, Koine Greek is also known as "Biblical", "New Testament", "ecclesiastical", or "patristic" Greek. The Roman Emperor Marcus Aurelius wrote his private thoughts in Koine Greek in a work that is now known as Meditations . Koine Greek continues to be used as the liturgical language of services in the Greek Orthodox Church and in some Greek Catholic churches . The English-language name Koine

714-578: The Classical Attic pronunciation [koi̯.nɛ̌ː] ) to [cyˈni] (close to the Modern Greek [ciˈni] ). In Modern Greek, the language is referred to as Ελληνιστική Κοινή , "Hellenistic Koiné", in the sense of "Hellenistic supraregional language "). Ancient scholars used the term koine in several different senses. Scholars such as Apollonius Dyscolus (second century AD) and Aelius Herodianus (second century AD) maintained

765-536: The Tsakonian language preserved the long α instead of η ( ἁμέρα, ἀστραπά, λίμνα, χοά etc.) and the other local characteristics of Doric Greek . 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

816-759: The papyri , for being two kinds of texts which have authentic content and can be studied directly. Other significant sources are the Septuagint , the Greek translation of the Hebrew Bible , and the Greek New Testament . The teaching of these texts was aimed at the most common people, and for that reason, they use the most popular language of the era. Other sources can be based on random findings such as inscriptions on vases written by popular painters, mistakes made by Atticists due to their imperfect knowledge of Attic Greek or even some surviving Greco-Latin glossaries of

867-501: The previous chapter ends with the words "Come now, let us go", Plummer, in the Cambridge Bible for Schools and Colleges , suggests that Jesus and his disciples have "rise[n] from table and prepare[d] to depart, but that the contents of the next three chapters (15-17) are spoken before they leave the room". The chapter presents Jesus speaking in the first person. Although ostensibly addressing his disciples, most scholars conclude

918-669: The Common Greek dialect had been unclear since ancient times. During the Hellenistic period , most scholars thought of Koine as the result of the mixture of the four main Ancient Greek dialects, " ἡ ἐκ τῶν τεττάρων συνεστῶσα " (the composition of the Four). This view was supported in the early twentieth century by Paul Kretschmer in his book Die Entstehung der Koine (1901), while Ulrich von Wilamowitz-Moellendorff and Antoine Meillet , based on

969-570: The Danielle Steel novel No Greater Love (2009 film) , a documentary about the Discalced Order of Carmelite Nuns in London, England No Greater Love (2010 fim) , a 2010 American film Music [ edit ] No Greater Love (album) , a 1999 album by jazz musician Joe McPhee "No Greater Love", a song included on Kaleidoscope (Rachael Lampa album) " There Is No Greater Love ",

1020-570: The Great in the fourth century BC, and served as the lingua franca of much of the Mediterranean region and the Middle East during the following centuries. It was based mainly on Attic and related Ionic speech forms, with various admixtures brought about through dialect levelling with other varieties. Koine Greek included styles ranging from conservative literary forms to the spoken vernaculars of

1071-559: The Hellenistic age resembles Attic in such a degree that it is often mentioned as Common Attic . The first scholars who studied Koine, both in Alexandrian and Early Modern times, were classicists whose prototype had been the literary Attic Greek of the Classical period and frowned upon any other variety of Ancient Greek . Koine Greek was therefore considered a decayed form of Greek which was not worthy of attention. The reconsideration on

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1122-491: The New Testament , W.F. Howard argues that the heavy use of the historical present in Herodotus and Thucydides , compared with the relatively infrequent usage by Polybius and Xenophon was evidence that heavy use of this verb tense is a feature of vernacular Koine, but other scholars have argued that the historical present can be a literary form to "denote semantic shifts to more prominent material." The term patristic Greek

1173-497: The Roman period, e.g.: Καλήμερον, ἦλθες; Bono die, venisti? Good day, you came? Ἐὰν θέλεις, ἐλθὲ μεθ' ἡμῶν. Si vis, veni mecum . If you want, come with us. Ποῦ; Ubi? Where? Πρὸς φίλον ἡμέτερον Λύκιον. Ad amicum nostrum Lucium. To our friend Lucius. Τί γὰρ ἔχει; Quid enim habet? Indeed, what does he have? What is it with him? Ἀρρωστεῖ. Aegrotat. He's sick. Finally,

1224-604: The above imply that those characteristics survived within Koine, which in turn had countless variations in the Greek-speaking world. Biblical Koine refers to the varieties of Koine Greek used in Bible translations into Greek and related texts. Its main sources are: 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 substratum features. These could have been induced either through

1275-407: The allegory of trees which have been planted, the reformation theologian Sebastian Castellio suggests destinavi , "I have marked out, or assigned you your place", as an alternative reading. Most English translations state this verse as Jesus' "commandment" to his disciples. Jesus speaks twice of this commandment in this chapter, in verses 12 and 17. These verses speak of the world's hatred for

1326-454: The chapter was written with events concerning the later church in mind. Jesus is presented as explaining the relationship between himself and his followers, seeking to model this relationship on his own relationship with his Father. Swedish-based commentator René Kieffer  [ sv ] separates this "second" part of Jesus' farewell discourse from the first part (chapter 13 from verse 31 onwards, and chapter 14 ), suggesting that this part

1377-510: The common dialect ' ), also variously known as Hellenistic Greek , common Attic , the Alexandrian dialect , Biblical Greek , Septuagint Greek or New Testament Greek , was the common supra-regional form of Greek spoken and written during the Hellenistic period , the Roman Empire and the early Byzantine Empire . It evolved from the spread of Greek following the conquests of Alexander

1428-401: The day-to-day vernacular . Others chose to refer to Koine as "the dialect of Alexandria " or "Alexandrian dialect" ( ἡ Ἀλεξανδρέων διάλεκτος ), or even the universal dialect of its time. Modern classicists have often used the former sense. Koine Greek arose as a common dialect within the armies of Alexander the Great . Under the leadership of Macedon , their newly formed common variety

1479-659: The disciples. In the next chapter , Jesus explains why he has told the disciples these things. The reference to the Spirit in verse 26, speaks of it as sent by the Son from the Father. This verse has been particularly influential in debates concerning the nature of the Trinity and in the filioque disputes between Eastern and Western Christianity. Koine Greek Koine Greek ( ἡ κοινὴ διάλεκτος , hē koinḕ diálektos , lit.   '

1530-525: The early 20th century some scholars argued that the use of the historical present tense in Mark was due to the influence of Aramaic , but this theory fell out of favor in the 1960s. Another group of scholars believed the historical present tense was used to heighten the dramatic effect, and this interpretation was favored in the New American Bible translation. In Volume II of the 1929 edition of A Grammar of

1581-407: 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 period and Roman Empire . 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

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1632-453: The initial stage in the fortition of the second element in the αυ/ευ diphthongs) and the loss of vowel-timing distinctions are carried through. On the other hand, Kantor argues for certain vowel qualities differing from the rest of the Koine in the Judean dialect. Although it is impossible to know the exact realizations of vowels, it is tentatively argued that the mid-vowels ε / αι and η had

1683-473: The intense Ionic elements of the Koine – σσ instead of ττ and ρσ instead of ρρ ( θάλασσα – θάλαττα , 'sea'; ἀρσενικός – ἀρρενικός , 'potent, virile') – considered Koine to be a simplified form of Ionic . The view accepted by most scholars today was given by the Greek linguist Georgios Hatzidakis , who showed that despite the "composition of the Four", the "stable nucleus" of Koine Greek

1734-491: The language. The passage into the next period, known as Medieval Greek , is sometimes dated from the foundation of Constantinople by Constantine the Great in 330 AD, but often only from the end of late antiquity . The post-Classical period of Greek thus refers to the creation and evolution of Koine Greek throughout the entire Hellenistic and Roman eras of history until the start of the Middle Ages. The linguistic roots of

1785-725: The main of the Greek language. S. J. Thackeray, in A Grammar of the Old Testament in Greek According to the Septuagint (1909), wrote that only the five books of the Pentateuch , parts of the Book of Joshua and the Book of Isaiah may be considered "good Koine". One issue debated by scholars is whether and how much the translation of the Pentateuch influenced the rest of the Septuagint, including

1836-617: The manuscript evidence, there in no certainty about whether μείνατε or μένητε is original. Typical translations are "abide", "remain", or "continue". Heinrich Meyer refers to "faithful persistence". Pope Francis suggests that here, "Jesus tells us something new about love: you are not only to love, but to abide in my love. In fact, the Christian vocation is to abide in God’s love". The Shrine of Remembrance in Melbourne, Australia, (pictured)

1887-426: The notion of meeting and gathering of men, without any particular character. Therefore, etymologizing this word could be needless, or even misleading, when it could guide to false meanings, for example that ἐκκλησία is a name used for the people of God, Israel. The authors of the New Testament follow the Septuagint translations for over half their quotations from the Old Testament. The " historical present " tense

1938-452: The opening of ε . Influence of the Aramaic substrate could have also caused confusion between α and ο , providing further evidence for the back vowel realization. The following texts show differences from Attic Greek in all aspects – grammar, morphology, vocabulary and can be inferred to show differences in phonology. The following comments illustrate the phonological development within

1989-399: The period generally designated as Koine Greek, a great deal of phonological change occurred. At the start of the period, the pronunciation was virtually identical to Ancient Greek phonology , whereas in the end, it had much more in common with Modern Greek phonology . The three most significant changes were the loss of vowel length distinction, the replacement of the pitch accent system by

2040-523: The period of Koine. The phonetic transcriptions are tentative and are intended to illustrate two different stages in the reconstructed development, an early conservative variety still relatively close to Classical Attic, and a somewhat later, more progressive variety approaching Modern Greek in some respects. The following excerpt, from a decree of the Roman Senate to the town of Thisbae in Boeotia in 170 BC,

2091-505: The practice of translating closely from Biblical Hebrew or Aramaic originals, or through the influence of the regional non-standard Greek spoken by originally Aramaic-speaking Hellenized 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

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2142-432: The same manner. John 15:13 speaks of the 'greater love' as being the willingness to 'lay down' one's life for friends. This text, which primarily refers to Jesus’ impending death, has since been widely used to affirm the sacrifice of martyrs and soldiers in war, and is thus often seen on war memorials and graves. Jesus then speaks of being hated by the world ( John 15:18–25 ), but he sees this hatred as fulfillment of

2193-429: The spirantization of Γ , with palatal allophone before front-vowels and a plosive allophone after nasals, and β . φ, θ and χ still preserve their ancient aspirated plosive values, while the unaspirated stops π, τ, κ have perhaps begun to develop voiced allophones after nasals. Initial aspiration has also likely become an optional sound for many speakers of the popular variety. Monophthongization (including

2244-454: The term koine to refer to the Proto-Greek language , while others used it to refer to any vernacular form of Greek speech which differed somewhat from the literary language. When Koine Greek became a language of literature by the first century BC, some people distinguished two forms: written as the literary post-classical form (which should not be confused with Atticism ), and vernacular as

2295-604: The time. As the dominant language of the Byzantine Empire, it developed further into Medieval Greek , which then turned into Modern Greek . Literary Koine was the medium of much post-classical Greek literary and scholarly writing, such as the works of Plutarch and Polybius . Koine is also the language of the Septuagint (the 3rd century BC Greek translation of the Hebrew Bible ), the Christian New Testament , and of most early Christian theological writing by

2346-474: The title No Greater Love . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=No_Greater_Love&oldid=1165638035 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages John 15 The original text

2397-476: The translation of Isaiah. Another point that scholars have debated is the use of ἐκκλησία ekklēsía as a translation for the Hebrew קָהָל qāhāl . Old Testament scholar James Barr has been critical of etymological arguments that ekklēsía refers to "the community called by God to constitute his People". Kyriakoula Papademetriou explains: He maintains that ἐκκλησία is merely used for designating

2448-484: The vinedresser: see John 15:2 : Every branch that does bear fruit is pruned so that it will bear more fruit - not barren branches. The chapter proceeds by comparing the close relationship of Jesus and his disciples ('abiding', John 15:9–10 ) to that of himself and his Father . The disciples are reminded of the love of the Father and the Son, and the love of the Son for the disciples , and then exhorted to 'love one another' in

2499-451: The words in either Psalm 69 , "They hated Me without a cause", or Psalm 35 , "neither let them wink with the eye that hate me without a cause". The chapter concludes by warning disciples to expect persecution and promises the gift of the parakletos (Paraclete or Holy Spirit God). The words μένῃ ( menē ) or μείνατε ( meinate ) appear frequently in this chapter. Some early texts have μένητε ( menēte ): considering "the divided state" of

2550-605: Was spoken from the Ptolemaic Kingdom of Egypt to the Seleucid Empire of Mesopotamia . It replaced existing ancient Greek dialects with an everyday form that people anywhere could understand. Though elements of Koine Greek took shape in Classical Greece , the post-Classical period of Greek is defined as beginning with the death of Alexander the Great in 323 BC, when cultures under Greek sway in turn began to influence

2601-569: Was written in Koine Greek . This chapter is divided into 27 verses. Some early manuscripts containing the text of this chapter are: The events and discourses recorded in this chapter and in the whole of chapters 13 to 17 took place in Jerusalem . The precise location is not specified, but John 18:1 states that afterwards, "Jesus left with his disciples and crossed the Kidron Valley ". Because

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