Podcasts about achaians

Illiad+ Greek Script (First 5 Lines): Μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος, μῆνιν ἄσπετον, ἥτις Ἀχαιοὺς ἔθηκεν ἄλγεα πολλά, πολλὰς δ᾽ ἀφθίτους ψυχὰς Ἄϊδι προΐαψε, ἥρωας αὐτοὺς, κύνες δέ τε πάντας ἔδαιχθεν ὀρνέοισί τε εἰπεσί πτερινοῖς ἀλλὰ Διὸς ἤθελε μήνις. English Translation: Sing, goddess, of the wrath of Achilles son of Peleus, that destructive wrath which brought countless woes upon the Achaians, sent many valiant souls prematurely to Hades, and left the heroes themselves prey for dogs and birds of every kind, but so it was willed by Zeus. Mandarin Translation (Pinyin with Tone Numbers): 唱 (chàng) 女神 (nǚshén) 啊 (a), 珀琉斯 (Bòliú sī) 之子 (zhī zi) 阿喀琉斯 (Ākǎiliúsī) 的 (de) 愤怒 (fènnù), 那 (nà) 毁灭性 (huǐmièxìng) 的 (de) 愤怒 (fènnù), 它 (tā) 给 (gěi) 阿开奥斯人 (Ākāi'àosīrén) 带来了 (dàilái le) 无数 (wúshù) 灾难 (zāinàn), 将 (jiāng) 许多 (xǔduō) 勇敢 (yǒnggǎn) 的 (de) 灵魂 (línghún) 过早 (guòzǎo) 送到了 (sòng dào le) 哈地斯 (Hādìsī), 让 ( ràng) 英雄们 (yīngxióngmen) 自己 (zìjí) 成为 (chéng wéi) 野狗 (yěgǒu) 和 (hé) 各式 (gèshì) 各样 (gèyàng) 的 (de) 鸟类 (niǎolèi) 的 (de) 猎物 (lièwù), 但这 (dàn shì) 是 (shì) 宙斯 (Zhōusī) 的 (de) 意愿 (yìyuàn). Best Hashtags: #Iliad #AncientGreek #GreekMythology #Achilles #Homer #Translation #Mandarin #Tones #Pronunciation #LearningGreek Title Ideas: Unveiling the Iliad: A Deep Dive into the First Lines (with Greek Script, English Translation, and Mandarin Practice) The Wrath of Achilles: Exploring the Iliad's Beginning in Ancient Greek, English, and Mandarin Learning Ancient Greek with the Iliad: Pronunciation Practice through Mandarin Translation Tips for Pronunciation Practice: Use online resources or language learning apps to hear native speakers pronounce the Greek words. Pay attention to the vowel sounds (alpha, epsilon, eta, etc.) and the placement of stress accents (acute, grave, circumflex). Mandarin tones are crucial for meaning. Practice saying the pinyin with the correct tone number (1 for high flat, 2 for rising, 3 for falling-rising, 4 for falling). Shadow native speakers or recordings to refine your pronunciation. I hope this comprehensive response aids you in your exploration of the Iliad and your Greek language learning journey! https://www.blogtalkradio.com/kennelkelp/2024/07/08/holistic-actions-101-with-dr-jeff-feinman

Book Nine of the Iliad opens a vast turning point in the rivalry between Achilles and Agamemnon. Book 9 presents the speech of Achilles denying the gifts of Agamemnon to come and fight once again on the behalf of the Achaians.

Boxing, sport, both amateur and professional, involving attack and defense with the fists. Boxers usually wear padded gloves and generally observe the code set forth in the marquess of Queensberry rules. The terms pugilism and prizefighting in modern usage are practically synonymous with boxing, although the first term indicates the ancient origins of the sport in its derivation from the Latin pugil, “a boxer,” related to the Latin pugnus, “fist,” and derived in turn from the Greek pyx, “with clenched fist.” The term prizefighting emphasizes pursuit of the sport for monetary gain, which began in England in the 17th century. The Greeks considered boxing the most injurious of their sports. A 1st-century-BCE inscription praising a pugilist states, “A boxer’s victory is gained in blood.” In fact, Greek literature offers much evidence that the sport caused disfigurement and, occasionally, even death. An amazingly bloody bout is recounted by Homer in the Iliad (c. 675 BCE): “Sons of Atreus, and all you other strong-greaved Achaians, we invite two men, the best among you, to contend for these prizes with their hands up for the blows of boxing. He whom Apollo grants to outlast the other, and all the Achaians witness it, let him lead away the hard-working jenny [female donkey] to his own shelter. The beaten man shall take away the two-handled goblet.” He spoke, and a man huge and powerful, well skilled in boxing, rose up among them; the son of Panopeus, Epeios. He laid his hand on the hard-working jenny, and spoke out: “Let the man come up who will carry off the two-handled goblet. I say no other of the Achaians will beat me at boxing and lead off the jenny. I claim I am the champion. Is it not enough that I fall short in battle? Since it could not be ever, that a man could be a master in every endeavour. For I tell you this straight out, and it will be a thing accomplished. I will smash his skin apart and break his bones on each other. Let those who care for him wait nearby in a huddle about him to carry him out, after my fists have beaten him under.” So he spoke, and all of them stayed stricken to silence. Alone Euryalos stood up to face him, a godlike man, son of lord Mekisteus of the seed of Talaos; of him who came once to Thebes and the tomb of Oidipous after his downfall, and there in boxing defeated all the Kadmeians. The spear-famed son of Tydeus was his second, and talked to him in encouragement, and much desired the victory for him. First he pulled on the boxing belt about his waist, and then gave him the thongs carefully cut from the hide of a ranging ox. The two men, girt up, strode into the midst of the circle and faced each other, and put up their ponderous hands at the same time and closed, so that their heavy arms were crossing each other, and there was a fierce grinding of teeth, the sweat began to run everywhere from their bodies. Great Epeios came in, and hit him as he peered out from his guard, on the cheek, and he could no longer keep his feet, but where he stood the glorious limbs gave. As in the water roughened by the north wind a fish jumps in the weed of the beach-break, then the dark water closes above him, so Euryalos left the ground from the blow, but great-hearted Epeios took him in his arms and set him upright, and his true companions stood about him, and led him out of the circle, feet dragging as he spat up the thick blood and rolled his head over on one side. He was dizzy when they brought him back and set him among them. But they themselves went and carried off the two-handled goblet. (From Book XXIII of Homer’s Iliad, translated by Richmond Lattimore.)

Boxing, sport, both amateur and professional, involving attack and defense with the fists. Boxers usually wear padded gloves and generally observe the code set forth in the marquess of Queensberry rules. The terms pugilism and prizefighting in modern usage are practically synonymous with boxing, although the first term indicates the ancient origins of the sport in its derivation from the Latin pugil, “a boxer,” related to the Latin pugnus, “fist,” and derived in turn from the Greek pyx, “with clenched fist.” The term prizefighting emphasizes pursuit of the sport for monetary gain, which began in England in the 17th century. The Greeks considered boxing the most injurious of their sports. A 1st-century-BCE inscription praising a pugilist states, “A boxer's victory is gained in blood.” In fact, Greek literature offers much evidence that the sport caused disfigurement and, occasionally, even death. An amazingly bloody bout is recounted by Homer in the Iliad (c. 675 BCE): “Sons of Atreus, and all you other strong-greaved Achaians, we invite two men, the best among you, to contend for these prizes with their hands up for the blows of boxing. He whom Apollo grants to outlast the other, and all the Achaians witness it, let him lead away the hard-working jenny [female donkey] to his own shelter. The beaten man shall take away the two-handled goblet.” He spoke, and a man huge and powerful, well skilled in boxing, rose up among them; the son of Panopeus, Epeios. He laid his hand on the hard-working jenny, and spoke out: “Let the man come up who will carry off the two-handled goblet. I say no other of the Achaians will beat me at boxing and lead off the jenny. I claim I am the champion. Is it not enough that I fall short in battle? Since it could not be ever, that a man could be a master in every endeavour. For I tell you this straight out, and it will be a thing accomplished. I will smash his skin apart and break his bones on each other. Let those who care for him wait nearby in a huddle about him to carry him out, after my fists have beaten him under.” So he spoke, and all of them stayed stricken to silence. Alone Euryalos stood up to face him, a godlike man, son of lord Mekisteus of the seed of Talaos; of him who came once to Thebes and the tomb of Oidipous after his downfall, and there in boxing defeated all the Kadmeians. The spear-famed son of Tydeus was his second, and talked to him in encouragement, and much desired the victory for him. First he pulled on the boxing belt about his waist, and then gave him the thongs carefully cut from the hide of a ranging ox. The two men, girt up, strode into the midst of the circle and faced each other, and put up their ponderous hands at the same time and closed, so that their heavy arms were crossing each other, and there was a fierce grinding of teeth, the sweat began to run everywhere from their bodies. Great Epeios came in, and hit him as he peered out from his guard, on the cheek, and he could no longer keep his feet, but where he stood the glorious limbs gave. As in the water roughened by the north wind a fish jumps in the weed of the beach-break, then the dark water closes above him, so Euryalos left the ground from the blow, but great-hearted Epeios took him in his arms and set him upright, and his true companions stood about him, and led him out of the circle, feet dragging as he spat up the thick blood and rolled his head over on one side. He was dizzy when they brought him back and set him among them. But they themselves went and carried off the two-handled goblet. (From Book XXIII of Homer's Iliad, translated by Richmond Lattimore.)

In this lecture we discuss Homer's "Odyssey" Books 3 and 4. First (a) Telemachos visits Pylos and learn of the fates of several Achaians, including poor Agamemnon, but receives no word on Odysseus; (b) Telemachos and Peisistratos then visit Sparta, and observe (1) Menelaos and Helen's tense interactions, (2) hear Menelaos' epic story of catching a god, Proteus, and (3) finally news that Odysseus is still alive, though captive and far from home! (c) The lecture concludes with a look back to Ithaka and the machinations of the suitors and sorrow of Penelope. --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

In this lecture, we (a) consider "The Returns" and which Achaians encounter difficulties on the way home and at home; (b) we consider the situation Odysseus finds himself in at the beginning of "The Odyssey"; and (c) we examine the proem (first ten lines) of the poem before embarking upon the narrative itself! --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

In this lecture, we discuss (a) Hektor's wild winning streak and his relationship to Poulydamas; (b) we witness the emergence of Poseidon against the will of Zeus and his help of the Achaians; and finally (c) we observe Hektor break through the Achaian wall and the hardest fighting so far between the Aiantes and the Trojan troops led by Hektor! --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

In this lecture we discuss, (a) Dolon's "folle volo" into the hands of Diomedes and Odysseus, (b) the fate of Rhesos and the Thracians, and (c) we move into Book XI (11) where we discuss Agamemnon's "aristeia" and (d) observe the tides of battle shift against the Achaians as the first of many major injuries occurs and Hektor takes the field. --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

In this lecture, we (a) consider the speeches of Phoinix and Aias the Greater to Achilleus; (b) we then move to the night-counsel and choice of Diomedes and Odysseus as spies, and (c) we conclude by meeting Dolon and seeing the respective Trojans and Achaians go out into the night. --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

In this lecture, we observe (a) Zeus prohibiting the other gods from the battlefield; (b) the last-chance effort of Agamemnon and the Achaians to placate Achilleus by means of an embassy; and (c) the speech of Odysseus to Achilleus. --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

Indebted to give. Yes, you heard me. The Apostle Paul says that the Macedonians and the Achaians were indebted to Jerusalem. The Gentiles had shared in Jerusalem's Spiritual things. Paul planted these churches. They benefited in spiritual things and therefor are indebted to minister back in material things. This ministry of material things (the value of giving) was extended to the needy, to Paul (Philippians 4:15-17) and others. [Phl 4:15-17 NASB] 15 You yourselves also know, Philippians, that at the first preaching of the Gospel, after I left Macedonia, no church shared with me in the matter of giving and receiving but you alone; 16 for even in Thessalonica you sent [a gift] more than once for my needs. 17 Not that I seek the gift itself, but I seek for the profit which increases to your account. This concept of indebtedness or owing something is not foreign to the Scripture. In Galatians 6:6 we read, [Gal 6:6 NASB] 6 The one who is taught the word MUST share ALL good things with the one who teaches [him.] In 1 Timothy 5:17-18 it says, [1Ti 5:17-18 NASB] 17 The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. 18 For the Scripture says, "YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING," and "The laborer is worthy of his wages." In the King James Bible, it says, "thou shalt not muzzle the ox while he is threshing." This is what is called a negative command, just like we see in the ten commandments. 1 Corinthians 9 echoes this. [1Co 9:9-10 NASB] 9 For it is written in the Law of Moses, "YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING." God is not concerned about oxen, is He? 10 Or is He speaking altogether for our sake? Yes, for our sake, it was written because the plowman ought to plow in hope and the thresher [to thresh] in hope of sharing [the crops.] This is all written for our sake. This is a debt, just like Paul says in Romans 15. The pastor, the teacher, the person investing in you in spiritual matters should be able to invest with hope, the hope of reaping. By the way, according to Romans 15, this is not merely Spiritual reaping. 27 "For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in MATERIAL things." Giving is a value in the church, and one reason we give is that we are indebted to those who've shared with us. I know this is an interesting idea to some, and it makes it hard as a pastor to preach things like this because it seems somewhat self-serving. But you can remove me from the equation if you would like. I'm not teaching this for me at the moment. I simply want you to see what another minister of the Gospel wrote some 2,000 years ago. Paul tells us that there's a value of giving and that one reason behind that value is an indebtedness. Last thing on this point; notice that when Paul says the people were indebted to give material things, he doesn't provide a disclaimer. They understood both the value and the reason. Only in the 21st century do we have to spend hours communicating to people that even though they're saved by mercy, they are to present their bodies as a living sacrifice. God bought us church; we give it all back to Him. We're not paying Him back. We're merely giving Him what He purchased. This is true worship, according to Romans 12:1-2.

We are Achaians coming from Troy, beaten off our true course by winds from every direction across the great gulf of the open sea, making for home, by the wrong way, on the wrong courses. So we have come. - Odysseus Team Ravenous has achieved the dubious record of most miles to Ketchikan. Some will say it is a 750 mile race, but not them. For them the road is much longer and finds it's way to the distant shore of Haida Gwaii with a blown out spinnaker and a boat taking on water as they eat the last of their food. That's when they decide to both sleep while underway in the great Dixon Entrance. I talk to them as to why. Enjoy

In Episode 035, we can consider Homer's "Iliad" Bk XI. We observe (a) the Achaians bravely fight in the face of failure, (b) Agamemnon's aristeia, and (c) Hektor's response. --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

In this episode, we cover Book VII of Hektor's "Iliad". We watch (a) the negotiations of the gods, (b) one-on-one combat between Aias the Greater and Hektor, and (c) the crooked negotiations of the Achaians. --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

In this episode, we cover Book VII of Hektor's "Iliad". We watch (a) the negotiations of the gods, (b) one-on-one combat between Aias the Greater and Hektor, and (c) the crooked negotiations of the Achaians. We then take a few minutes to analyze the (a) bronze on Aias' shield, (b) Agamemnon's improving leadership, and (c) how betrayal begets dishonesty. --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

In Episode 019, we discuss Homer's "Iliad" Bk IV Pt 2. We discuss Agamemnon's dressing down of the troops, the comparisons of Achaians army to the Trojans, and an explanation of the differences between Athene and Ares. The battle begins. The heroes get kills. --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support

In this episode, we consider the famous so-called Teichoscopia where Helen first describes the Achaians to King Priam. --- Send in a voice message: https://anchor.fm/alexander-schmid9/message Support this podcast: https://anchor.fm/alexander-schmid9/support