looking for Jesus according to Mark

- Galatians 1:17

- He did not go up to Jerusalem (11) to the apostles!

- He went into Arabia! (12)

- And he returned to Damascus!(13)

(Paul emphasizes his independence from the original apostles, highlighting that his gospel message was not influenced by them. This underscores the divine origin of his revelation. Jerusalem was the center of early Christianity, where the apostles resided. By not consulting them, Paul asserts the authenticity and authority of his direct encounter with Christ. This is significant in establishing his apostolic authority, as seen in Acts 9:26-30, where Paul later visits Jerusalem but only after his initial ministry.)

(Arabia, in this context, likely refers to the Nabatean Kingdom, which included parts of modern-day Jordan and Saudi Arabia. This journey signifies a period of reflection and preparation for Paul. It is reminiscent of Moses' time in Midian (Exodus 2:15) and Elijah's journey to Horeb (1 Kings 19:8), both of whom spent time in the wilderness before significant ministry. This period allowed Paul to deepen his understanding of the gospel and prepare for his mission to the Gentiles.)

(Damascus is where Paul first encountered Christ on the road (Acts 9:3-6). His return there signifies the continuation of his ministry and the beginning of his public proclamation of the gospel. Damascus was a significant city in the Roman Empire, with a diverse population, making it a strategic location for spreading the Christian message. This return also connects to Acts 9:19-22, where Paul begins to preach in the synagogues, confounding the Jews by proving that Jesus is the Christ.)
 
- Galatians 1:18

- Only after (Then, thereafter, afterwards. From epi and eita; thereafter) three years (1) he got up to Jerusalem (14) to confer with (To get acquainted with, visit. From a derivative of eido; to be knowing, i.e. to visit for information) Cephas (Of Chaldee origin; the Rock; Cephas, a surname of Peter)!

- And he stayed with him fifteen days! (2)

(This phrase indicates a significant period of time following Paul's conversion before he visited Jerusalem. The three-year period suggests a time of preparation and revelation, possibly spent in Arabia and Damascus (Galatians 1:17). This time frame emphasizes Paul's independence from the original apostles, underscoring that his gospel message was received directly from Christ (Galatians 1:12).)

(Jerusalem was the center of early Christianity and the location of the original apostles. Paul's journey to Jerusalem marks a pivotal moment in his ministry, as it was the first time he sought to connect with the established church leadership. This visit underscores the importance of unity and validation within the early church, as well as Paul's respect for the apostolic authority.)

(Cephas, also known as Peter, was one of the leading apostles and a key figure in the early church. The term "confer" suggests a meeting of mutual respect and exchange of ideas, rather than seeking instruction or approval. This encounter highlights the relationship between Paul and Peter, two foundational pillars of the church, and their shared mission despite different backgrounds and callings.)

(The duration of Paul's stay with Peter was relatively short, indicating a focused and purposeful visit. This brief period suggests that while Paul valued the connection with Peter, his primary mission and message were already established. The fifteen days allowed for personal interaction and fellowship, reinforcing the unity and shared purpose among the apostles.

This verse as a whole emphasizes the divine origin of Paul's apostleship and message, while also acknowledging the importance of fellowship and unity within the early church leadership.)
 
- Galatians 1:19

- He doesn’t see any apostle except James, Jesus’ brother!


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- Galatians 1:20

- Saul says that he is not lying!


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- Galatians 1:21

- Then (3) he goes to the regions (15)

(The use of "regions" indicates a broader geographical area rather than a specific city, suggesting Paul's ministry was expansive and not limited to urban centers. This approach aligns with his strategy of reaching both Jews and Gentiles across various locales.)

of Syria (16)

(Syria was a significant Roman province during Paul's time, with Antioch as a major city where believers were first called Christians (Acts 11:26). This area was a hub for early Christian activity and missionary work. Paul's presence here underscores the importance of Syria in the early church's expansion and the strategic role of Antioch as a base for missions.)

and Cilicia!(17)

(Cilicia, located in modern-day Turkey, was a Roman province known for its diverse population and trade routes. Tarsus, Paul's hometown, is in Cilicia, which may have provided him with cultural and social connections to aid his ministry. This region's inclusion highlights Paul's personal ties and the strategic importance of Cilicia in reaching both Jewish and Gentile audiences.)


(Paul's journey to these regions reflects the fulfillment of his calling to be an apostle to the Gentiles, as foretold in Acts 9:15. His travels demonstrate the early church's expansion beyond Judea and Samaria, fulfilling the Great Commission (Matthew 28:19-20) and laying the groundwork for the spread of Christianity throughout the Roman Empire.)
 
- Galatians 1:22

- He says he is personally unknown, however, to the churches of Judea (18) that are in Christ!

(Paul emphasizes his lack of personal interaction with the Judean churches. This highlights his independence from the original apostles and underscores the divine origin of his gospel message. His conversion and calling were direct from Christ, not through human intermediaries. This phrase also reflects the early church's rapid expansion, where not all believers were familiar with each other, even prominent figures like Paul.)

(The churches of Judea were among the earliest Christian communities, established soon after Pentecost. Judea, the region surrounding Jerusalem, was the heart of Jewish religious life and the birthplace of the Christian church. These churches were likely composed of Jewish converts who were familiar with the apostles and the teachings of Jesus. Paul's reference to these churches underscores the geographical spread of Christianity and the diversity within the early church.)

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- Galatians 1:23

- He says they only heard about the man who formerly persecuted them and was now preaching the faith he once tried to destroy!
 
- Apparently, it is important to remember more facts about the apostle Paul and the world in which he lived!

- We should never forget the context even if everyone does it all the time in all areas!

- Everyone acts as if the Bible was today’s book!

- So I will continue to say it again and again!

- The Bible tells us about people who were completely different!

- The Bible is written mainly in two languages which have nothing to do with each other, ancient Hebrew very limited because it was people who raised cattle (a word can be translated by several words in modern languages), ancient Greek extremely rich because it belonged to the most developed culture that the world has known (the language is so rich that there is no equivalent in modern languages)!

- The Bible was written on parchments, we must forget the books we know today!

- There were no chapters, verses or punctuation! (They simply wrote down all the messages God was giving them so that readers could receive them in full, not in little bits. It's a bit like delivering an important letter to someone; we present it to them in whole, not in little bits.)

- The apostle Paul lived during the time of the Roman Empire, which involved particular institutions, culture, economy and means of transportation that had nothing to do with ours!

- We live in a time when states seek to close in on themselves, the Roman world was a multicultural world!

- the Roman Empire had a population of 50 million inhabitants with very different statuses (Roman citizens and non-citizens, people from the cities and those from the countryside, free men and slaves, men and women, civilians and soldiers)!

- Rome had a population of approximately 1,000,000, Ephesus (650,000), Antioch of Syria (500,000), Tarsus (300,000) and Jerusalem (25,000)!

- In the Empire, there was a common culture, people spoke and thought Greek, Latin would not become a universal language until much later!
 
- Now let’s get deeper!

- In Acts 9, Luke concentrates on Saul’s conversion, his preaching work and his stay in Jerusalem!

- He mainly mentions Damascus and Jerusalem and at the end Caesarea and

Tarsus !

- When he speaks about time, he only mentions days (three days, several days, after many days)

- Now let’s have a look at Acts 9:20

[Saul] promptly began to proclaim
ἐκήρυσσεν (ekēryssen)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 2784: To proclaim, herald, preach. Of uncertain affinity; to herald, especially divine truth.

- We see promptly in English but in Ancient Greek we only get a verb !

- There is no adverb of time !

- Nothing is precise !
 
- Now if we look at Galatians chapter 1, the letter written by Paul, it is completely different, there is a lot more precision or details!

- He gets Jesus’ vision !

- Galatians 1:16:

I did not rush to consult
προσανεθέμην (prosanethemēn)
Verb - Aorist Indicative Middle - 1st Person Singular
Strong's 4323: To consult with, communicate, impart. From pros and anatithemai; to lay up in addition, i.e. to impart or to consult.

with flesh
σαρκὶ (sarki)
Noun - Dative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

blood,
αἵματι (haimati)
Noun - Dative Neuter Singular
Strong's 129: Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.

- Once again, here we have only a verb, but the translation adds “I did not rush to consult” instead of I did not consult!
 
Galatians 1:17

nor
οὐδὲ (oude)
Conjunction
Strong's 3761: Neither, nor, not even, and not. From ou and de; not however, i.e. Neither, nor, not even.

did I go up
ἀνῆλθον (anēlthon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 424: To come up, go up, ascend. From ana and erchomai; to ascend.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Jerusalem
Ἱεροσόλυμα (Hierosolyma)
Noun - Accusative Neuter Plural
Strong's 2414: The Greek form of the Hebrew name: Jerusalem. Of Hebrew origin; Hierosolyma

to
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

apostles
ἀποστόλους (apostolous)
Noun - Accusative Masculine Plural
Strong's 652: From apostello; a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ.

[who came] before
πρὸ (pro)
Preposition
Strong's 4253: A primary preposition; 'fore', i.e. In front of, prior to.

me,
ἐμοῦ (emou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

I went
ἀπῆλθον (apēlthon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 565: From apo and erchomai; to go off, aside or behind, literally or figuratively.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Arabia
Ἀραβίαν (Arabian)
Noun - Accusative Feminine Singular
Strong's 688: Arabia, the district south of Palestine. Of Hebrew origin; Arabia, a region of Asia.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[later]
πάλιν (palin)
Adverb
Strong's 3825: Probably from the same as pale; anew, i.e. back, once more, or furthermore or on the other hand.

returned
ὑπέστρεψα (hypestrepsa)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 5290: To turn back, return. From hupo and strepho; to turn under, i.e. To return.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Damascus.
Δαμασκόν (Damaskon)
Noun - Accusative Feminine Singular
Strong's 1154: Damascus. Of Hebrew origin; Damascus, a city of Syria.
 
Galatians 1:18

Only after
Ἔπειτα (Epeita)
Adverb
Strong's 1899: Then, thereafter, afterwards. From epi and eita; thereafter.

three
τρία (tria)
Adjective - Accusative Neuter Plural
Strong's 5140: Three. Or neuter tria a primary number; 'three'.

years
ἔτη (etē)
Noun - Accusative Neuter Plural
Strong's 2094: A year. Apparently a primary word; a year.

did I go up
ἀνῆλθον (anēlthon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 424: To come up, go up, ascend. From ana and erchomai; to ascend.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Jerusalem
Ἱεροσόλυμα (Hierosolyma)
Noun - Accusative Neuter Plural
Strong's 2414: The Greek form of the Hebrew name: Jerusalem. Of Hebrew origin; Hierosolyma

to confer with
ἱστορῆσαι (historēsai)
Verb - Aorist Infinitive Active
Strong's 2477: To get acquainted with, visit. From a derivative of eido; to be knowing, i.e. to visit for information.

Cephas,
Κηφᾶν (Kēphan)
Noun - Accusative Masculine Singular
Strong's 2786: Of Chaldee origin; the Rock; Cephas, a surname of Peter.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

I stayed
ἐπέμεινα (epemeina)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 1961: (a) I remain, tarry, (b) I remain in, persist in. From epi and meno; to stay over, i.e. Remain.

with
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

him
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

fifteen
δεκαπέντε (dekapente)
Adjective - Accusative Feminine Plural
Strong's 1178: Fifteen. From deka and pente; ten and five, i.e. Fifteen.

days.
ἡμέρας (hēmeras)
Noun - Accusative Feminine Plural
Strong's 2250: A day, the period from sunrise to sunset.
 
Galatians 1:19

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

I saw
εἶδον (eidon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

none
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

other
ἕτερον (heteron)
Adjective - Accusative Masculine Singular
Strong's 2087: (a) of two: another, a second, (b) other, different, (c) one's neighbor. Of uncertain affinity; other or different.

apostles
ἀποστόλων (apostolōn)
Noun - Genitive Masculine Plural
Strong's 652: From apostello; a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ.

except
εἰ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

James,
Ἰάκωβον (Iakōbon)
Noun - Accusative Masculine Singular
Strong's 2385: The same as Iakob Graecized; Jacobus, the name of three Israelites.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Lord’s
Κυρίου (Kyriou)
Noun - Genitive Masculine Singular
Strong's 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.

brother.
ἀδελφὸν (adelphon)
Noun - Accusative Masculine Singular
Strong's 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.

21Later I went to the regions of Syria and Cilicia. 22I was personally unknown, however, to the churches of Judea that are in Christ. 23They only heard the account: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 24And they glorified God because of me.

- Paul concentrates on Jesus’ vision!

- His preaching activity had nothing to do with the apostles in Jerusalem!

- He only saw Peter and James and only after three years!

- In fact, there were two heads:

- One in Jerusalem!

- And another one in Asia!

- The two stories concentrate on different topics!

- We have to be careful not to jump to conclusions!
 
https://www.quora.com/Was-Latin-the...mpire-or-did-each-state-have-its-own-language

Let’s immediately dispel a myth: ancient Romans did not speak Latin, or at least not the Latin that we know and study today. That Latin was the language of the cultured people, of literature, liturgy and the government. All Romans, and people living in the territories governed by Rome, spoke other languages. Some of these were forms of “vulgar” Latin, that is, dialects and languages strictly related to Latin, but others were completely different languages: even in the Italian peninsula, many people spoke Etruscan languages, now extinct, and in Roman dominions such as Sardinia or Iberia, people spoke local languages, totally unrelated to Latin.

Cultured Romans also spoke one or more “vulgar” dialects, or other languages, in addition to Latin. They simply switched from one to the other according to need, such as when speaking in public or with friends, addressing the gods or their children. Vulgar Latin was not only different from place to place, but it also varied between cultural and social classes: for example there was a Latin of the plebs, used locally and varying from place to place; that of the military, used to communicate in an army formed of people from different regions; and that of the Patricians.

The imposition of Latin as a language of communication in the territories ruled by the Romans led to the extinction of most unrelated languages that were previously spoken: Etruscan, Sardinian, Ligurian, Gallic, etc. All were replaced by numerous versions of Vulgar Latin, influenced to varying degrees by the language they had replaced. It must be noted, however, that in ancient Rome, very few people could read* and even among them, there were, very likely, important differences in the way the written words were pronounced: the same written text could be spoken very differently by persons of different culture, social class and geographical origin.

It is quite certain that, as Latin became more widespread, both geographically and socially, it started to incorporate features of the various vulgar languages and dialects, even in cultured speech” and started to change. With the fall of the Roman empire, the disappearance of a common government, and the settling of people from middle and eastern Europe in Italy, Vulgar Latin, or rather, what were now the Romance languages, incorporated many words and characteristics of the languages spoken by these populations.

One of the features of late Latin speech was the gradual simplification of pronunciation and grammar. The former made Latin more “resilient” to different local pronunciations, that is, a speech in “formal” Latin had to be equally intelligible if it was spoken by a German Army officer and by a Sicilian trader. The second led to the general loss of declensions and the appearance of articles. Having lost the declension, the position of the nouns with respect to the verb became fundamental for the understanding of speech, so vulgar Latin lost the plasticity and variability of “formal” Latin.

This being the case, the condition of Latin language in classical times and during the middle ages was far more complex than it merely being a National language spoken by everyone.

Until very recently, in fact, national languages were more the exception than the rule and it was the norm to be multi-lingual, often speaking several “dialects” and one or more languages that bore no relationship to the language one was brought up with. Italian became a national language by law with the Unity of Italy, in 1861, but it was far from being the language spoken by the majority of the population. Most people in fact, could not speak Italian at all and it was not until after the 1st World War that compulsory basic schooling and the radio cemented Italian’s status as the national language of Italy.

During the 1920s and 30s, the Mussolini government started a very aggressive campaign of “Italianizing” the Italian people. In fact, Mussolini and the fascists, were convinced that Italians took greater pride in belonging to their regions of origin than in being Italians, and lacked a sense of “Nationality” and of national pride. The use of local languages (which were referred to in a derogatory way as “dialects”) was banned in offices, schools and all State institutions. Regional army battalions were dispersed and a true national army was implemented for the first time, with a compulsory military service during which young men could be sent to the opposite part of the Nation. The radio broadcasted only in Italian and a standard way of speaking Italian was formed.

When I went to primary school, between 1964 and 1969, in my school there were several children who could not speak Italian at all. They were grouped in “differential” classes where they received basic classes in Italian. They were admitted to the “normal” classes only after they had gained fluency in Italian. In all other classes, including mine, most children were bilingual (but not me, unfortunately), but they were banned from speaking their “dialect” (actually: language).

When vulgar languages began to be used in the Italian peninsula as “official” languages, Latin was still widely used, but it was far from being the common language of the states and regions that made up Italy as it was in Roman times, when there was political unity in Italy. Nevertheless, vulgar was used to write laws (the “Carta de Logu”, a collection of laws of the Giudicate of Arborea in Sardinia was written in Sardinian vulgar in the XIV Century Carta de Logu - Wikipedia), to write literature but especially short poetry, ballads and sonnets that were very popular among inhabitants of the entire peninsula and were carried around on handwritten sheets by travelling storytellers and singers, to be sold to the people who listened to their performances.

These songs, ballads and sonnets are considered of great importance in the making of Italian language. Since travelling storytellers moved well beyond the boundaries of a region where a certain version of vulgar was spoken, they had to find a language that was intelligible to most people. The choice fell on Tuscan vulgar, but with a strong influence of Sicilian, since during the Renaissance, many of the most popular songs originated in Sicily, and were translated into “Italian”, maintaining many of the original words for the benefit of rhyme and rhythm. Sicilian School - Wikipedia

This choice of language was not discussed and agreed among the members of a (non-existent) organization, but rather was a spontaneous process. As the singers and storytellers travelled from the south to the north of the peninsula, they found Tuscan to be the best approximation of a commonly intelligible “common language” to sing their songs and tell their tales in every town they decided to stop at.

Of course, Tuscan was not the only language used by storytellers: there is a vast and ancient tradition of songs and poetry in Roman and Neapolitan dialects, as well as in any local dialect or language spoken in Italy that you can think of. But as soon as the storytellers got out of the region where that language was understood, they would not have been able to entertain anyone with their songs had they not switched to a “lingua franca”.

This common language, an early version of what was to become Italian, soon became widely employed all over Italy for this artistic scope, with the relevant exception of large cities, such as Rome and Naples, where storytellers could make a living without travelling too far; Sicily, which had its own very developed tradition of songs and poetry; and the most unreachable regions, such as Sardinia and the Alpine and Apennine mountain regions, which were too difficult to reach.

Thus it can be said that the evolution of Italian did not take place directly from Latin, but rather arose from the need for a new “common language” understandable by all the inhabitants of the Italian peninsula, that replaced the disappearing Latin over a background of thousands of different languages and dialects that were the evolution of the vulgar versions of Latin spoken since Roman times. And it can be said that literature and poetry were the greatest drivers behind the making of the Italian language, which is probably part of the reason for its musicality.

Differently from other Romance languages, Italian was not the language of the rulers of the new Nation, imposed over other languages, but in fact it predated National unity and was already widespread, although not widely spoken, when the Piedmontese unified Italy. Were it not so, we would all be speaking Piedmontese now, God forbid.
 

Why Was Greek the Predominant Language of the Byzantine Empire?​

https://greekreporter.com/2024/02/09/greek-language-byzantine-empire-language/

Greek was the predominant language spoken in the Byzantine Empire (Eastern Roman). Despite Romans establishing the empire, Latin was always ranked second.

The lands that Alexander the Great dominated during his conquests in Asia, the Middle East, and North Africa (around 330 BC), laid the groundwork for the Byzantine Empire, which lasted until 1453 AD.

When the Romans took over all the Greek city-states on mainland Greece, the Middle East, North Africa, and Anatolia by 146 BC, the Roman Empire was established.

Throughout most of its history, the western half of the Roman Empire used Latin for its official language, while the Eastern half used Greek.

Due to the presence of Ionian Greeks, Greek was widely spoken in many of those lands long before Alexander the Great conquered them.

However, during the Byzantine Empire, Greek was the language of government, military, and intellectual classes. Latin speakers were the lower-class peasants and soldiers.

The Byzantine Empire grew from the eastern half of the Roman Empire when Emperor Constantine moved the capital to the city of Byzantium in Thrace. This city was renamed Constantinople and eventually became the capital of the Eastern Roman Empire.

Αt the time, the Eastern Roman Empire included large swaths of eastern Europe, parts of Asia Minor, and North Africa. There were even colonies in Armenia, Cyprus, Egypt, Palestine, and Syria.

The Western Roman Empire fell in 476, when the German chieftain Odoacer deposed the last Roman emperor of the West, Romulus Augustulus. The East, always richer and stronger, continued on as the Byzantine Empire through the European Middle Ages up until 1453, when Constantinople was conquered by the Ottomans.

Byzantines Spoke the Greek Language​

Greek was the official language of the Eastern Roman Empire, while Latin was the official language of the Western Roman Empire. Although Latin was the official language until the seventh century AD, it was never as popular as Greek. The Romans may have conquered Greece by 146 BC, but Greece “conquered” Rome in cultural terms. Undoubtedly, the Romans borrowed a lot from Greek culture in philosophy, poetry, architecture, sculpture, and the arts in general.

Greek literature and themes dominated Roman writing until the mid-third century BC. This was about a century after Alexander the Great had begun spreading Hellenism, including the Greek Koine language, throughout the vast areas he had conquered.

Roman aristocrats spoke Greek to show they were cultured. They brought in Greek pedagogues to teach their young. Quintilian, the famous Roman rhetorician of the first century BC, advocated for education in Greek since Roman children would naturally learn Latin on their own.

From the second century AD, it became common for the wealthy to send their already Greek-speaking but native-Latin-speaking Roman sons to Athens for higher education. The second century AD Roman Emperor Marcus Aurelius, who was also a Stoic philosopher, wrote his meditations in Greek, following the affectations popular with philosophers.

Prior to the Romans, Greeks used the term “barbarian” for people who did not speak the Greek language. The Romans in turn adopted the term for those who spoke neither Greek nor Latin.

In 330 AD, Roman Emperor Constantine I chose Byzantium as the site of a “New Rome,” or the new capital, and named the city Constantinople. Five years earlier, at the Council of Nicaea, Constantine had established Christianity, once an obscure Jewish sect, as Rome’s official religion.

The citizens of Constantinople and the rest of the Eastern Roman Empire identified strongly as Romans and Christians, though many of them spoke Greek rather than Latin. This was because the new capital lay in a largely Greek-speaking area. Even the Roman people of the city spoke Koine.

Justinian and the Greek Language Dominance​

The so-called “Last of the Romans,” Emperor Justinian (r. 527-565), who was an Illyrian by birth, was a native Latin speaker. He made efforts to regain lands of the West lost to European barbarians.

His endeavor was to no avail, as the eastern part of the Byzantine Empire was also not secure. He concentrated on the eastern part of the Empire. Justinian permitted Greek as the official language for documents concerning the Greek-speaking areas. His successors followed this path. Greek was increasingly preferred and began replacing Latin in documents that addressed the entire Empire.

Following the progress of Hellenization in political, cultural, and eventually linguistic matters, Emperor Heraclius (r. 610-641) introduced Greek as the Byzantine Empire’s official language. Latin thus became only a ceremonial language.

Instead of being called by the Latin terms Imperator, Caesar, or Augustus, Heraclius was named Basileus (Βασίλευς) , the Greek word for king, though in this context, it is translated as emperor. The word Basileus can be traced back to the Mycenaean era.

Byzantine was generally known to many of its Western contemporaries as the Empire of the Greeks. This was because of the dominance of the Greek language, culture, and population. Greek was not only the official language but also the language of the church, literature, and commercial transactions.

An archaic style of Greek served as the language of administration and of most writing during the period of the Byzantines. The spoken language continued to develop without the archaizing tendencies of the written language. Byzantine Greek is still the liturgical language of the Greek Orthodox Church.

The popularity of the Greek language led to the spread of Greek culture. The Byzantine Empire stood out for its Christian religion and expression thereof in artwork. Byzantine art includes carved ivories, illuminated manuscripts, mosaics crafted out of glass, and stone. These mosaics were always honoring and respectful of Christianity and its components. Another form of Christian expression was in the form of icons.
 
https://www.quora.com/Why-was-Greek...in-the-Eastern-Roman-Empire-rather-than-Latin


Greek had been a lingua franca over the Eastern Mediterranean since Alexander the Great. Most educated Romans already spoke Greek as a second language.

Latin-speaking Roman troops, Roman traders, and their families, were not a majority in this region. The Eastern Mediterranean was densely populated compared to Europe, and had many cities dating back thousands of years.

In other areas of Europe, Roman settlers formed at least an ethnic majority in the Roman forts, which in some cases were the first city in that region. The Romans conquered a little town where Paris is, and built Lutetia, for example.

While Celtic languages continued being the majority in the countryside, the town of Lutetia was majority Latin-speaking.

If there were big cities with millions of people, using Gaulish or another Celtic language as a lingua Franca, Latin would not have spread over those areas either. Roman soldiers would have spoken Latin, but for the most part, Latin would have been a minority language.

The reason it stuck around in the Western Roman Empire is that the Romans often built the first big cities in that area. In order to advance socially, Celtic people had to learn the language of the city.

In the Middle East by contrast, hundreds of thousands, if not millions of people spoke Coptic, or Semitic languages as a first language, and Greek as a second language. Many Romans already knew Greek, and they did not have the numbers to ethnically dominate the cities.
 
Pekka said:

Why do men do the opposite of what Yah.weh want?

- My answer:

- If we think about animals living in small or big groups, we may take into account the fact that dominant males want to get all females!

- They want power!

- We find hierarchy!

- It is never enough!

- They look for their own satisfaction, their own desires!

- If we think about men, we can say the same!

- When some angels went down to the earth and became demons, they started behaving the same way!

- When we think about the devil, we can say it is the same!

- He is jealous of Yah.weh!

- He wants human beings to worship him!

- He is quite successful but there will always be some human beings that will stay faithful to Yah.weh!

- Why do the majority of angels stay faithful to Yah.weh?

- It means everlasting life and the opportunity to work for the creator of the universe and the source of incredible wisdom!

- What about Adam and Eve?

- Two different cases!

- Eve was attracted by her own desire and she listened to the devil who told her she would become like a god!

- Adam didn’t want to lose his wife!

- He chose his wife instead of Yah.weh!

- He lost everlasting life and condemned his descendants to death!

- His descendants have always done the same thus there is no difference!

- So the real question is why do some human beings stay faithful to Yah.weh?

- It means everlasting life and the opportunity to work for the creator of the universe and the source of incredible wisdom!

- Our society is extremely primitive and superficial!

- it is based on man’s tradition opposed to Yah.weh’s wisdom!

- Men took advantage of Yah.weh’s patience!

- But it has limits!

- But men will have the possibility to recover perfection!

- And Yah.weh won’t tolerate any rebellion!

- Then we will see with our eyes what paradise means!

- Something which is totally impossible to imagine with our human limitations and constantly watching men’s failures!
 
Jesus vs the religious leaders


Mark 10:

People bring young children to Jesus so he can touch them!

- But the disciples reprimand them!

- Jesus is indignant!

- He tells them to let them come to him because God’s Kingdom belongs to such one!

- He says it is necessary to receive God’s Kingdom like a young child otherwise it is not possible to enter into it!

- These words are incredible!

- Because this world is turning young children into ZOMBIES!

- Yes, this superficial world is taking away CURIOSITY from young children!

- They just want to watch TV and play video games!

- They don’t want to know anymore!

- So think about today’s adults!

- Yes, Jesus is indignant at his disciples!

- Remember what happened just before Jesus’ death!

- Jesus tells them to stay awake and pray!

- But each time they start sleeping!

- Each time Yah.weh trained his faithful servants before they could do efficient work!

- But time comes when it is necessary to do efficient work!

- Yah.weh doesn’t need passive men but efficient servants!

- And it will be even more true in the future!

- Activity will mean more activity and more responsibilities like in the past and even more because faithful servants of Yah.weh will live in the new promised land with everything to rebuild!

- And it will be necessary to learn everything again!
 
Jesus vs the religious leaders

Mark 10:

Jesus tells the man to sell everything he has and give it to the poor and become Jesus’ follower !

- But the man grows sad because he has many possessions !

- Yes, religious leaders look for their personal interests !

- Yes, they have always loved money and materialistic pleasures !

- Yes, definitely different from Jesus !

- Yes, far away from a good shepherd who whole-heartedly cares for his sheep !

- Yes, bad luck for the sheep !

- Weigh the pros and cons!

- Weigh personal interests and Yah.weh’s interests!

- Weigh life and death!

- Weigh life and everlasting life!

- Getting into the next promised land or staying out!

- What is more important?

- What do we value more?

- How do we demonstrate it?
 
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