Α, δείτε και αυτό:
diachoron. (Χρειάζεται όμως και πρόσβαση σε Cambridge Journals —The Greek Inscriptions of the Sardis Synagogue—, την οποία εγώ δεν έχω.)
Like the floor mosaics, the marbling of the walls was apportioned among individual donors in sections, each section termed a diachoron...
diachoron as “bay” also and assume that it was a division of lateral wall...
Here we go:
Like the floor mosaics, the marbling of the walls was apportioned among individual
donors in sections, each section termed a diachoron. The word, occurring
in 22 and plausibly restored in 24 and 29, is a variant of diachorema, employed for
the sections or bays of the Main Hall mosaics. We may reasonably translate
diachoron as “bay” also and assume that it was a division of lateral wall, six to
seven meters in width, that ran from pier to pier in the Main Hall, corresponding
with each diachorema of the mosaics. Inscription 29, which stood on the south
wall of Bay 7, informs that a single donor gave all the skoutlosis of the [diachoron];
the implication is that certain other diachora were marbled by more than one donor;
and this is suggested further by the fact that certain wall segments, such as the
north wall of Bay 7 (see 30–32) were apparently inscribed with more than one
donor text. The sizeable revetment inscription 17, from the southwest corner of
the Main Hall, refers to the marbling of the perimaschalon; the word is new but
from its architectural context may be understood to denote “corner,” in which case
it would be a particularized equivalent of diachoron.
(Aλλά επειδή στο ίδιο άρθρο γίνεται κι αναφορά σε άλλα πράγματα, δεν ξέρω κατά πόσο είναι δόκιμο το αγγλικό «diachoron» -μαλλόν όχι θα έλεγα -απλή μεταγραφή.
Για παράδειγμα:
Since, however, Jews sometimes identified themselves as Godfearers,16 it has
been questioned whether the
theosebeis of the Sardis synagogue inscriptions should
be necessarily identified as gentiles. Writing before the discovery of the Aphrodisias
inscriptions, Robert argued that theosebes should be simply translated as “devout”
or “pious,” without any ethnic denotation; and A. T. Kraabel has subsequently
defended this neutral interpretation, at least for Sardis.17 But in addition to the
persusasive epigraphical comparanda from Aphrodisias and Panticapaeum, there
are two reasons for thinking that the traditional, “gentile sympathizer” interpretation
of theosebes should be accepted here.)
The Greek Inscriptions of the Sardis
Synagogue
John H. Kroll
University of Texas, Austin
