Happy 2024, hopefully

Introduction, 2011

ΑνΑρχές οι µεταφράσεις µας ακόµα και οι καλύτερες ξεκινούν από µια εσφαλµένη αρχή θέλουν να γερµανοποιήσουν τα ινδικά τα ελληνικά τα αγγλικά αντί να ινδοποιούν, ελληνοποιούν, αγγλοποιούν τα γερµανικά […] το θεµελιώδες λάθος του µεταφραστή είναι ότι γαντζώνεται στην κατάσταση στην οποία τυχαίνει να βρίσκεται η γλώσσα του αντί να της επιτρέπει να τεθεί δυναµικά σε κίνηση από την ξένη γλώσσα. […] πρέπει να εµβαθύνει τη δική του γλώσσα µέσω της ξένης […] Rudolf Pannwitz όπως παρατίθεται στον Μπένγιαµιν

2021

Psychiatrikī, 2017

Psychiatrikī, 2022

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HAL (Le Centre pour la Communication Scientifique Directe), 1999

2008

2017

2015

The dissertation in question examines three projects of the renowned architect David Chipperfield. Facing one another, the three projects are located at the Museum Island (Museumsinsel) in the historic center of Berlin. These are a new Gallery building, the restoration of the Neues Museum, and the new Entrance building to the Museum Island. The architectural analysis of the projects is processed regarding to the idea of context, which differs in each of the three cases mentioned above. Therefore, issues such as location, historical context, architectural precedent, etc are determined from a contextual perspective. These issues largely impact Chipperfield’s architectural decisions and expression. Moreover, the notion of context is analyzed itself by looking for its latin root as well as by identifying the physical context (environment) and the intellectual context (interweaving of events). An attempt is also being made to identify the range and different aspects of context. Ιn regard to the three projects, Chipperfield’s contextual approach to design is clarified and, in the end, three points of reference are pointed out. These are form, architectural vocabulary (composition of elements), materiality, and the relation between old and new.

2015

Introduction Lk 1:1 Ἐπειδήπερ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1 Since many have undertaken to draw up an account of the things fully attested among us, Lk 1:2 καθὼς παρέδοσαν ἡμῖν οἱ ἀπ' ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 2 as delivered to us by the original eyewitnesses who became stewards of the word, 1 Lk 1:3 ἔδοξεν κἀμοί, παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς, καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 3 it seemed good to me also, having meticulously traced everything again from the top, to write it down in sequence for you, O most excellent Theophilus, Lk 1:4 ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 4 so that you may know the reliability of things you have been told. The Birth of John the Baptizer Foretold Lk 1:5 Ἐγένετο ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως 2 τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας, ἐξ ἐφημερίας Ἀβιά• καὶ γυνὴ αὐτῷ 3 ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλισάβετ. 5 It came about in the days of Herod, king of Judea, that there was a priest, Zechariah by name, of the rotation of Abijah. 4 And his wife was from the daughters of Aaron, and her name was Elizabeth. Lk 1:6 Ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον 5 τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι. 6 Both were upright in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. 1 1:2 Or, "as delivered to us by those who from the beginning were eyewitnesses and servants of the word." The word I translated "became" is the Greek word γίνομαι-gínomai, which usually means became, or came about, or happen. But Luke often uses γίνομαι in place of the simple word in Greek for "to be." That is why most translations translate it here as simply "were." But the reason I did not translate it that way, is that it would result in a non-Lukan use of the title "the Word" for Jesus. For you see, if we say, they were eyewitnesses and servants of the word from the beginning, that would be the only possible explanation of the idea of "being eyewitness of the word." That means they beheld Jesus as the word, in the Johannine concept of I John 1:1 and John 1. Otherwise, what would it mean? That they saw Jesus write the word down? But I do not believe that is what Luke is saying. I believe he is saying that the men who were the first eyewitness of Jesus, were given the trust of being stewards of the word, of the message. See Acts 1:21-22, which Luke also wrote. There we read how it was decided that the original eyewitnesses became official stewards of the word. 2 1:5a txt βασιλέωϛ NA28 ‖ τοῦ βασιλέωϛ TR RP 3 1:5b txt γυνὴ αὐτῷ NA28 ‖ ἡ γυνὴ αὐτοῦ TR RP 4 1:5c The priests were divided up into divisions that took turns in rotation, doing the priestly duties. 5 1:6 txt ἐναντίον NA28 ‖ ἐνώπιον TR RP Lk 1:7 Καὶ οὐκ ἦν αὐτοῖϛ τέκνον, καθότι ἦν ἡ Ἐλισάβετ στεῖρα, 6 καὶ ἀμφότεροι προβεβηκότεϛ ἐν ταῖϛ ἡμέραιϛ αὐτῶν ἦσαν. 7 But a child they did not have, because Elizabeth was barren. And they were both advanced in age. Lk 1:8 ¶ Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ, 8 And it came about, that once when his rotation was on duty and he was serving as priest before God, his lot fell Lk 1:9 κατὰ τὸ ἔθος τῆς ἱερατείας, ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου. 9 (normal custom for the priesthood) to go into the temple of the Lord, and to burn incense. 7 Lk 1:10 Καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος. 10 The hour of incense came, and all the people in the assembly were praying outside. Lk 1:11 Ὤφθη δὲ αὐτῷ ἄγγελος κυρίου, ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. 11 Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. Lk 1:12 Καὶ ἐταράχθη Ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπ' αὐτόν. 12 Seeing it disturbed Zechariah, and fear fell over 8 him. Lk 1:13 Εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος, Μὴ φοβοῦ, Ζαχαρία• διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην. 13 But the angel said to him: "Fear not, Zechariah, for your request was heard. Your wife Elizabeth will bear you a son, and you shall call his name John. Lk 1:14 Καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γενέσει 9 αὐτοῦ χαρήσονται. 14 Joy and gladness will be with you, and many will rejoice over his birth. Lk 1:15 Ἔσται γὰρ μέγας ἐνώπιον τοῦ κυρίου, 10 καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ. 15 For he will be great in the eyes of the Lord. Wine and intoxicating beverages by no means shall he drink, and he will be filled with the Holy Spirit, beginning yet in his mother's womb. 11 Lk 1:16 Καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ κύριον τὸν θεὸν αὐτῶν• 16 He will turn many of the children of Israel toward the Lord their God. Lk 1:17 καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα, καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι κυρίῳ λαὸν κατεσκευασμένον. 17 And he will proceed in front of Him, in the spirit and power of Elijah, such that the hearts of fathers will turn 12 toward their children, 13 and the disobedient toward the outlook of the righteous: a prepared people will be arranged for the Lord." 6 1:7 txt ἦν ἡ Ἐλισάβετ NA28 ‖ ἡ Ἐλισάβετ ἦν TR RP 7 1:9 It is said that a priest received only once in his lifetime, if at all, the privilege to enter inside the shrine to burn incense. The Levites were divided into 48 semi-annual rotations. So a particular priest's rotation was on duty only about twice a year. Then as to the individual who would go inside to burn incense, it was the custom of the priesthood to decide whose turn it was by casting lots. Zechariah's lot fell.