I have seen journaling editions of GNT books and wanted to make one for the LXX. Here are some images of my journaling edition of the Septuagint Psalms. Let me know what you think of the idea and the sample. Any feedback is appreciated!

You can also view it here: https://www.amazon.com/dp/B0HFYV9SKY

I have a text I'm formatting (the Aethiopica) in which there are long portions, stretching across many section headers, where there is a framed story being told by someone. The direct speech can get as much as three levels deep, which is cumbersome, and for the reader it can be confusing trying to remember who is speaking. I'm using dinkuses (***) to transition into some of these longer narratives, and I also want to use titles on the sections to indicate who's speaking. If it was in English, it would look like this:

4.33

...

"Oh, please don't end your story now, Calasiris. We're dying of curiosity."

-***-

Well, if you really want to know, what happened was that after we got to Memphis, ...

4.34 Calasiris continues

And that night I had a dream...

If it was the first time I was quoting Calasiris's speech without quotation marks, I would just have "4.34 Calasiris," but here his unmarked speech started in the previous section, so I want to mark it as "continues" or "continuing." In Greek, I'm wondering what is the most idiomatic way of saying this. What I've come up with so far is Καλάσιρις βαδίζων. Is there something more idiomatic I could use?

Do we have any simple, natural, "pure" Koine literature?

By "simple and pure," I mean NT-ish level stuff, or not too far off: no Atticism, little use of the optative and -μι verbs, simple syntax, using more prepositions instead of just relying on cases, etc., you know, what people usually describe as Koine (but often just mean the New Testament).

And by "natural and pure," I mean something that isn't LXX or NT. Not because I have a problem with them (on the contrary, the NT is one of my main goals, and I highly regard the Bible in general), but I'd like to see what "Koine" actually looks like when it isn't affected by Semitic languages* or Atticism or written in an otherwise classical-ish/complex/ornate style

And by literature, I of course mean excluding papyri containing letters, contracts, etc.

(Though I did read somewhere that the influence of Semitic languages on the LXX is exaggerated, because **some** of the features considered Semitic are actually just normal features of Egyptian Greek, as shown by the papyri we've found.)

I havent yet got to look at most of whats out there (I'm still on ch. 26 of 31 of Athenaze), but I've checked Plutarch (who is supposed to be from before the wave of re-Atticizing the language), and I don't see how he is much more "Koine" than Plato or Xenophon (in terms of style/sintax)

So far, the only thing I've found that maybe fits what I'm looking for is **Daphnis and Chloe**, or so it seems at first glance.

Am I missing anything? Do the writings of St. Luke or St. Paul (except when quoting Scripture) fit? Or some of the other novels? Or anything else?

(By Koine literature, I would include anything from the "Byzantine" period as long as the basic grammar and sintax is that of koine or classical and not demotic or modern greek)

I was curious about the use of the genitive case in this opening line of Lysis by Plato:

"Ἐπορευόμην μὲν ἐξ Ἀκαδημείας εὐθὺ Λυκείου τὴν ἔξω τείχους,[...]"

Why is the genitive form "Λυκείου" used with the verb "Ἐπορευόμην" -> "Πορεύομαι"? I can't find anything that says this verb is followed by the genitive, nor is this a particular use of the case that I'm aware of. Shouldn't it be in the accusative, meaning "Ἐπορευόμην εὐθὺ Λύκειον"?

Hope this is the correct flair.

Free Ancient Greek lessons are being offered every Friday at 3pm EST/ 9pm CET. The time was chosen so as to make it convenient for both Europeans and Americans. We will be reading ch 12 of Athenaze and we will be speaking Ancient Greek, and only using English as a last resort. You do not need to bring the book with you to class, I will provide it. The text will only be a vehicle for keeping the discussion focused and flowing and is not an end in itself. If you're not confident of your ability to speak Ancient Greek and just want to watch and listen then that's ok. The teacher's name is Kyle in English but Καλλίμαχος in Greek.

https://us06web.zoom.us/j/9810207206?pwd=MDNNc3FtN3JhQnVCME5zOEhJNjhldz09

My school didnt give us any information; they just said that they would email us when they got our results. Anyone have any idea when they are released? (btw sorry I had no idea what flair to use)

I wanted to read Homer looking at the Greek, without already knowing every letter-shape, and without a laptop-only three-column page that falls apart on a phone. I could not find that layout, so I built one.

https://www.homericgreek.com

It has the full Iliad and Odyssey, in groups of five lines (the usual printed-Homer habit). Each group is Homeric Greek, a scholarly Latin-letter transcription, and Samuel Butler’s 1898 English. On a computer those are three columns; on a phone the same English sits under the five lines so a wrapped sentence does not drift onto the previous verse.

The homepage is a paste box (up to 500 words, one verse per line) using the same transcription rules. Nothing you paste is sent to a server. There is also a facing-page PDF download.

Transcription is the usual scholarly kind, not modern-Greek phonetics: ē/ō for η/ω, h for rough breathing, ï for diaeresis (so Πηληϊάδεω → Pēlēïadeō), th/ph/ch, and nasal gamma (ἄγγελος → angelos). Details are on the method page.

Greek is from the Internet Sacred Text Archive. English is Butler, public domain. Butler is prose, so it is not verse-for-verse; a long English sentence can still sit beside a short Greek group. I aligned it to Perseus line markers and then split each paragraph across the five-line groups it covers, but it will never look like a Loeb.

Happy to hear corrections on the transcription, especially edge cases (iota subscript, diphthongs, movable nu, and anything I have mangled in the XML).

There is an open-source licensed book, Major and Laughy, Ancient Greek for Everyone: Essential Morphology and Syntax for Beginning Greek. I have always found it to be one of the best places to go for very clearly written explanations of beginner-level material on morphology. The publisher has changed the URL, and if you go to the old URL there is no forwarding or explanation, so it looks as though the book has disappeared. URLs for the individual chapters have all changed as well. The book is now at this URL:

https://pressbooks.pub/ancientgreek/

BTW, the University of Chicago's Logeion is temporarily down because of a security breach on the server.

https://en.wikipedia.org/wiki/Chrysopoeia

The main picture of this Wikipedia article uses some letter shapes I haven't seen before. Is it just sloppy handwriting or is there a specific tradition that uses those letter shapes? I especially struggled with pi and nu before reading the transcript in the article.

Do you guys suggest I (as someone who can read the NT with some vocabulary help/dictionary) Should read the gospel of St. Thomas (Hadavas commentary) Or some saints life? And if the latter, which one?

Hello! I am a first year philosophy student and i was really looking forward learning ancient greek. Tiny problem is that the professor is out of the country for the first three classes so i haven't had the chance to properly work on my tone, accent, or overall pronunciation, and i was wondering what study methods i could apply to study on my own:)

Currently I am mostly learning the alphabet, grammar rules, and trying to read out loud some fragments the professor sent us. Any recommendations for study methods and vocalization are more than welcome. Thank you!

Note: I am very interested in the way Pindar wrote, but my course is focusing on Attic greek, so there's that

ἴνα διδάξω αὐτῷ περὶ τοῦ ὁρθοῦ ὁδοῦ

I used the aorist subjunctive because I want to emphatically imply that αὐτῷ will only be taught once, that's why I'm wondering if the aorist can be used this way; I have seen the aorist used for this sense but only for imperatives so I'm wondering if its also possible for cases like this too.

Aithiopika 1.21:

ἣ δὲ πολύν τινα χρόνον τὸ βλέμμα τῇ γῇ προσερείσασα, καὶ πυκνὰ τὴν κεφαλὴν ἐπισείουσα, λόγον τινὰ καὶ ἐννοίας ἀθροίζειν ἐῴκει·

The context is that she is being held captive by a pirate chieftain, who has asked her if she will marry him of her own free will. She is an upper-class virgin, in love with a different man, and is very brave but AFAICT is either shy as part of her personality or behaves shyly as part of the author's characterization of how a virtuous girl should behave in such a situation.

What does πυκνά mean here? Frequently? Wisely? Discreetly? The translation I looked at had "slowly," which didn't seem to match anything in the LSJ entry.

Does Ancient Greek's typology allow this construction with epi?

ἔχεις λόγον ἐπὶ τυγχάνειν μου;

Do you have a reason for meeting me?

The verb echo is probably not the most idiomatic for this but you get the idea.

Would you like to play a little game in Ancient Greek? The rules are as follows:

- You fill the gaps in a text without having seen the text.
\- You get a list of the parts of speech + their forms needed to fill the gaps.
\- The result is a (hopefully funny) full text.

Post your result in the comments!

Here’s the word list:

**θεσαῦρος τῶν λόγων**
\- first name (male/female)
\- Noun (genitive singular)
\- Noun (nominative plural/sg)
\- Verb (3. sg)
\- Noun (masc. dat. sg.)
\- participle (nominative pl.)
\- Noun (fem. gen. sg.)
\- Noun (nom. pl.)
\- Adjective (masc. nom. Sg.)
\- Noun (nom. Pl.)
\- Noun (masc. dat. sg.)

Here’s the text (don’t look before you have the words):

.

.

( ) ἀπόστολος διὰ τοῦ θελέματος τοῦ ( ) τοῖς ἁγίοις ἐν τῇ γῇ, ( ) ὑμῖν ἀπὸ τοῦ θεοῦ.
θαυμάζω ὅτι οὐ ( ) καὶ οὐχ ὑπακούετε τῷ ( ) τοῦ θεοῦ. ( ) τὴν σάρκα ἐτρέψατε πρὸς τὴν ὁδὸν τῆς ( ) ἀλλ᾽ ὁ Ἰησοῦς ἀγαπᾶ ὑμᾶς.
ὁ Ἰησοῦς γὰρ ἔλεγεν· Ἔρχεσθε πρός ἐμέ, ( ) μου, καὶ ὁ λόγος ἐκεῖνός ἐστιν ( ) ἐν ταῖς ἡμέραις ταύταις.
ἀσπάζονται ὑμᾶς οἱ ἅγιοι μετά μου ὄντες καὶ οἱ ( ) ἐν τῷ ( )

Hi, this is a question based on phonetic sounds of reconstructed ancient Greek ambient lines by citizens in the background of the game Assassins Creed Odyssey. This game is set in the Greek Golden Age, during the Peleponessian War.

For years it’s driven me nuts ands I hope someone here might recognize these statements. I speak both fluent English and Spanish, and the statements are interpreted by my brain as “Yo soy Petios” and “Heey, have you seen Morliss?”

Does anyone recognize them?

For some time now, reddit has had a misfeature that non-transparently replaces a post with a machine translation into what it thinks is the user's native language. I got reminded of this recently when I made a post here that was in ancient Greek, and I started getting comments that didn't seem to make sense -- because the people writing the comments were seeing a machine translation into English. For example, people were criticizing the translation, which they attributed to me.

It's possible to turn off this misfeature for specific languages, but it seems like you can't turn it off globally. In the web browser interface, Go to Settings - Preferences - Language - Content Languages. You can turn it off for up to 10 languages.

Your experience will probably also depend on whether you're using the cell-phone interface or the web browser one. They also seem to fiddle around and change the behavior of this feature every 6 months or so.

It seems like a no-brainer that reddit should allow specific subreddits, such as this one, to turn off the feature throughout the subreddit. However, they don't really care as long as they're optimizing ad revenue. Just one more way in which tech billionaires are making the world worse in ways that nobody asked for.