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r.2.4.7
7/28/2016
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The Nefarious Is
Hans Kng on Justification
Simut - The Development of the Doctrine of Justification
Religion and Science (2 articles)
Atonement (Ch. 10 of Hicks, The Metaphor of God Incarnate)
To be true to how it is made, the title of this writing has been changed
from the original title Basic Words in the Scripture. It is my own journey,
walking through the Bible wresting with words and the Word. It would be
just like so many writings published as articles and books without much
worth by itself unless it is to be shared with others on their own
journey, exploring and sharing paths on their pace shared free. The
only payment I would love to receive from the reader is their challenge
to me as well as to themselves.
There is no short-cut or wide gate and open road for those who
want to hear what Yeshua told the people who flocked after Him,
either accepting or rejecting as God has in His grace bestowed
mortal human beings the precious freedom, the very freedom to
choose right and wrong, and life and death.
Cf. all became sinners (Rm 5:19) not unbiblical idea of all are born sinners.
SIN and SINS - after Jaja Azikiwe of YEN with minor editing:
(Jn 1:29) SINS are only symptoms of SIN. Yeshua did NOT die for the SINS of the world.
(Jn 3:14-21) SIN is the failure to come to the Father through His Mashiah, Yeshua! If this is not done
with we remain in darkness, lawless (= living away from Gods law) and prone to committing SINS!
But don't those in the light commit sins too? Yes, the whole world does! But the SYMPTOMS OF SIN
(sins) WERE AND ARE ALL FORGIVEN!]
a
F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009)
[It does not provide information on synonyms and antonyms.]
Cf. W. Bauer, W. F. Arndt, F. W. Gingrich & F.W. Danker, A Greek-English
Lexicon of the New Testament and Other Early Christian Literature (BAGD 3rd
Ed. 2000)
(http://ntresources.com/blog/documents/UsingBDAG.pdf )
Note: James Strong (1890), Strongs Dictionary of the Bible, Greek and
Hebrew.
an outdated namesake dictionary of a historical merit only; it not a
lexicographic work, but a glossary of collecting the translation words in KJB2
nothing to do with meaning and sense of words.]
[Cf. Strongs (or New Strongs) Exhaustive Concordance, which is not a
dictionary.]
References
[It is prudent to read several reviews on the published books or article, simply to
get acquainted and to get most of it not all the arguments can be correct or lead
to truth and we simply dont have enough time in our life to read all as we wish
to.]
Moiss Silva, (1990), God, Language and Scripture Readig the Bible in the
light of general linguistics.
Stanley Porter and Mark Boda (2009), Translating the New Testament Text,
Translation, Theology [a valuable book for translators.]
Hans Kng (1992), Credo. The Apostles Creed Explained for Today.
Donald Brake (2011), AVisual History of the King James Bible
Christopher Upward, et al, (2011), The History of English Spelling
Denise Eide (2013), Uncovering The Logic of English: A Common-Sense
Approach to Reading, Spelling, and Literacy
Jason David BeDuhn (2003), Truth in Translation Accuracy and Bias in
English Translations of the New Testament [See Introduction (pp. xiii xix)]3
word in the Scripture does not correspond to the lexical meaning (that is
listed in lexicons). It only comes a live with the text supported with the
contexts. The situation for us is much worse as the words, phrases, and
expressions are from the Bible of our translation and our choice. Many
doctrinal contentions begin at the level of a word which each one brings the
meaning of their preference.
[E.g. meat for food, trump for shofar, brass for bronze, or
Ghost for Spirit]
Some should be retained. Though they are biblical words, there
are no other words to carry the special sense and association
with the usage in the Scripture and have become church or
Christian jargons.
[E.g. tabernacle vs. tent]
Some should be rejected, since now it has built up non-Scriptural
sense.
[E.g. hell vs. GeHinnom]
Anachronism misleads and confuses.
E.g. cross for execution stake as a Roman execution device,
in contrast to the use of the word in the symbolic sense of
death of Yeshua.
E.g. Baptist for the Baptizer (Yohanan).
E.g. trumpet for shofar
Some should not be hidden (leading to ignorance and neglect in
danger of confusing with non-Scriptural word idea, such as a
Cosmic God) where the word itself is something to be revealed.
[E.g. YHWH in place of Lord]
Some should be re-discovered to be more appropriate in the
Scriptural text.
[E.g. Elohim in place of the God (arthrous Greek ho theos)
as English convention does not use the definite article. The
capitalized God cannot by itself distinguish from a generic
notion of God (God, a God, a god, etc.)] [Since Heb. elohim is in
several different sense (singular as well to be applied to other
than the true God), just as Gk. theos and English God/god are,
the word used as the translation word in IRENT is akin to
loanword from Hebrew and it is a short hand for Most High
Elohim, who has revealed Himself to be known as YHWH as
His sacred name.] [See also WB #3].
Some should be re-discovered to be more appropriate in the
Scriptural text.
[E.g. *Miqdash a in place of Temple for the Greek hieron; and
*Mishkan b in place of Sanctuary. The latter, naos in Greek, is
often inconsistently translated either as Temple or as Sanctuary.
The two are used in the Scripture distinctly as the latter is a part
of the other.]
2F2F
3F3F
Miqdash (> Mikdash); Heb. meaning dwelling, residence. [Etym. related to Qodesh
sacredness, set-apart.] LXX naos. In N.T. sanctuary but many translate as temple to make it
difficult to distinquish.
b
Mishkan Heb. meaning dwelling, residence. LXX hagion (adj).. In O.T. it is usually translated
as tabernacle. In N.T. 5x - as tabernacle tent. [Cf. (Lake) Michigan from Chippewa Indian
word meicigama meaning great water.] [skn LXX uses it to translate four different Hebrew
words.]
a
On definition
http://ocw.mit.edu/courses/special-programs/sp-2h3-ancient-philosophy-andmathematics-fall-2009/readings/MITSP_2H3F09_Definitions.pdf
lexical,
contextual, intentional, extensional, ostensive, operational, theoretical, circular,
recursive, stipulative, prcising, or persuasive definition; definition by genus
and difference;
Michael Hancher (1981). Humpty Dumpty and Verbal Meaning. Journal of
Aesthetics and Art Criticism 40 (1):49-58. (access through www.jstor.org/ )
Since one of the aim of IRENT is to remove from the translation words any
alien meaning which has accumulated since the time period of the original text
formation, somehow having clear definitions which would be necessary for
mutual understanding. A few special terms are easiest to deal with in this
aspect. However, the vast majority of common words is a challenge. E.g. god
does it mean a mighty one? What does it mean by mighty one? [?
transcendental; demanding worship; having control from?] From its common
usage in and out of religious connotation, a god-being or a god-like being
should be the lowest common denominator at the core of its semantic field in
order to be acceptable to all. Otherwise such simple word god or God is
used differently by different people in different context.
[Lexical meaning vs. grammatical meaning.]
["Words do not have meanings") is a wrong statement (Geoffrey Williams,
English lexicographer/dictionary builder. http://asp.revues.org/1320.) Meanings
(which are inherent in a semantic field0 out of a word come to the fore when it
is in the context.]
how far can one say that words are units, and, supposing they are indeed, how
discrete are those units?
In the traditional dictionary, every single lexical item has a semantic content, a
meaning of its own out of all context.
All linguists admit the existence of word meanings, and the fact that some words have
only one (monosemy) while others have more than one (polysemy). But if one believes
in the discreteness of the word, then one may wonder what the basic unit is: is the
word a cluster of meanings, or is it the association of one form with one meaning?
Defining words by words that are more frequent is a necessity if the definition is to be
accessible to the users. But this is not possible if the word to be defined is very
frequent, and it may not always be advisable in other cases. On the one hand, the more
frequent a word is the more polysemous it is; this is one of the problems encountered
by dictionaries that use a limited defining vocabulary. On the other hand, a rare,
scientific word is not only more precise, but it may also act as the trigger for the user to
trace a 'chain' of concepts
What's a dictionary?
- It's when the teacher doesn't know what a word means.
Christianity as a religion vs. Christianity without religion vs. a religion (e.g. Christianism) from
Christianity. Cf. religion(s) vs. faith(s) vs. belief(s). [Examples of Christianism Catholicism
(Constantine and medieval), Protestantism, Lutheranism, etc. they are not a same religion, but
religions of different variety human religious traditions and practices. Practice of a religion
entertainment element] [https://en.wikipedia.org/wiki/History_of_Christianity (1) Chalcedonian vs.
(2) Oriental Orthodoxy; the former into (a) the Eastern Orthodox Church and (b) Roman Catholic
Church, which spilts off the Protestiantism.]
a
God
Lord (LORD)
Christ
Christ
Babylon (from Gk.)
scribe; scribes; /x:
publicans
(Gk. grammateus)
(Gk nomos b6 )
Law; Cf. Law of Moses
Torah5F5Fa
[pronounced to-rah with the last syllable accented]
(Gk. nomikos - Lk 7:30 etc.)
Torah-sage > /x: lawyer, /law-expert;
(Gk. nomodidaskaloi - Lk 5:17);
The Nebiim
kohen;
kohanim;
priest; /priests;
/priesthood
> trumpet;
/x: trump KJV.
Torah-teacher
Kohanims office
shofar
Torah [pronounced to-RAH with accent on RAH.]: Gods teaching, instruction, guidance,
that which carries Gods Word in the history of Israel; not a legal system. /> the Law of
Mosheh. (cf. law of Mosheh when the word is used in a narrower sense.)In its narraw sense
it is synonymous to Pentateuch (= Five Books of Mosheh. Torah (as synonym of the Five
Books of Moses), Nebi'im ("Prophets") and Ketubim ("Writings") constititue the whole
canon, TaNaKh. The name "Miqra" (), meaning "that which is read", is another Hebrew
word for the TaNaKh.
a
is used in many different senses (e.g. rule, principle, etc. See examples in Romans) and all
cannot be rendered in literal concordant manner as law/Law.
b
The Prophets vs. the prophets In Korean two distinct words are there ( vs. ), though
most translations make a wrong choice of ( in older translation) (prophet).
c
Yehudim;
Yehudite
Jews; Jew
Kingdom
reign of
Elohim
kingdom of God.
mighty works
- KJV;
/x: miracles - many
soul is not something a separate part of a person (as in body and soul
similar to body and mind. (1) person per se; (2) a persons whole being
(in mind and body with all the thoughts, feelings, sayings, and doings);
life existence and experience and, (3) biological life (also in metonymic
in reference to animals). [See *soul, anthropology in BW #3]
*forever and ever (for ever and ever- KJV), H5769 + 5703
vs. forever H5769 /x: to time indefinite NWT3
Other phrases:
1. tin olethron ainion (pay eternal ~) 2Th 1:9. [olethros destruction,
ruin, disaster 1Co 5:5 (of flesh); 1Th 5:3; 1Ti 6:9 (eis olethron kai
apleian)]
2. eis kolasin ainion (into eternal ~) Mt 25:46 [kolasis punishment
1Jn 4:18]
3. puros ainiou (~ fire) Jud 7
4. the eternal kingdom 2Pe 1:11
5. ~ paraklsis (consolation 2Th 2:16
6. Covenant Heb13:20; chain Jud 1:16; gospel Rev 14:6; (weight of) glory
2Co 4:17; 2Th 2:10; 1Pe 5:10; judgment Heb 6:2; salvation Heb 5:9;
deliverance Heb 9:23; spirit Heb 9:14; inheritance Heb 9:15
is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many
of the same contexts, only with the verb rather than the noun), but implies
that the object of faith is a worthy object, for he himself is faithful." Though Paul
elsewhere teaches justification by faith, this presupposes that the object of our faith is
reliable and worthy of such faith.
Gal 3:22
tn Or so that the promise could be given by faith in Jesus Christ to those who believe."
A decision is difficult here. Though traditionally translated "faith in Jesus Christ," an
increasing number of NT scholars are arguing that (pisti Christou) and
similar phrases in Paul (here and in Rm_3:22, 26; Gal_2:16, 20; Eph_3:12; Phi_3:9)
involve a subjective ge itive and mean "Christ's faith" or "Christ's faithfulness" (cf.,
e.g., G. Howard, "The 'Faith of Christ'," ExpTim 85 [1974]: 212-15; R. B. Hays, The
Faith of Jesus Christ [SBLDS]; Morna D. Hooker, " ," NTS 35 [1989]:
321-42).
Noteworthy among the arguments for the subjective genitive view is that when
takes a personal genitive it is almost never an objective genitive (cf. Mat_9:2, 22, 29;
Mar_2:5; 5:34; 10:52; Luk_5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom_1:8, 12;
3:3; 4:5, 12, 16; 1Co_2:5; 15:14, 17; 2Co_10:15; Phi_2:17; Col_1:4; 2:5; 1Th_1:8; 3:2, 5,
10; 2Th_1:3; Tit_1:1; Phm_1:6; 1Pe_1:9, 21; 2Pe_1:5).
On the other hand, the objective genitive view has its adherents: A. Hultgren, "The
Pistis Christou Formulations in Paul," NovT 22 (1980): 248-63; J. D. G. Dunn, "Once
More, ," SBL Seminar Papers, 1991, 730-44. Most commentaries on
Romans and Galatians usually side with the objective view.
sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes
that the grammar is not decisive, nevertheless suggests that "the faith/faithfulness of
Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in
many of the same contexts, only with the verb rather than the noun), but
implies that the object of faith is a worthy object, for he himself is faithful." Though
Paul elsewhere teaches justification by faith, this presupposes that the object of our
faith is reliable and worthy of such faith.
tc Gal 2:20
A number of important witnesses (46 B D* F G) have (theou kai Christou,
"of God and Christ") instead of (huiou tou theou, "the Son of God"), found in
the majority of MSS, including several important ones ( A C D1 0278 33 1739 1881 lat
sy co).
The construction "of God and Christ" appears to be motivated as a more explicit
affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule).
Although Paul certainly has an elevated Christology, explicit "God-talk" with reference to
Jesus does not normally appear until the later books (cf., e.g., Tit_2:13; Phi_2:10-11, and
probably Rom_9:5). For different arguments but the same textual conclusions, see TCGNT
524.
believe
believe (a thing, a person) take (something, sayings) as
true.
believe in (a person) have trust in (a person) and abide in.
come to believe in > believe in for the most cases of
Greek phrase pisteu eis. [See *believe into.]
turn around > be converted [conversion is like proselytize a high
charged religious jargon]
*execution stake vs. *Cross: The former is used to render the Greek
stauros when the device itself is meant as in the Gospels. It helps to
avoid anachronism and reading into the text something is not in there.
The traditional word Cross as capitalized is used to translate as in the
Epistles.
For the Greek biblios (scroll; book) in the title verse of Mt 1:1, see Appendix in GMt on which most English translations mistake as Book of Genealogy instead of a
Written-down Life-History.
Many English translations after KJV still stick to such an incorrect and
inaccurate translation practice.
IRENT free from doctrinal constraints takes only a linguistic and literary
consideration, which is based on the principle of * logic and reasoning. Thus,
when the word is found to refer to the very God who has revealed His own
name in the Scripture, it is rendered not as Lord as most English Bibles do,
(1) but as YHWH c in a small number of places, where His personname d itself needs to be known. e
1F1F
12F12F
13F13F
www.myredeemerlives.com/namesofgod/adonai-elohim.html
www.messianictorah.org/en/pdf/Chapter%203.pdf
www.gci.org/God/Elohim3
www.gci.org/god/elohim4 Is Elohim a plural word?
(Elohim vs. El; - similar to Adonai vs. Adon).
A typical example of confusion with Lord having two different referents: Mt 22:4345 where David is quoted calling the Mashiah as Kurios (Lord or Master) and it the
quoted passage has the same word in Greek twice, one which is referred in the
TaNaKh to YHWH Elohim (as in LXX) and another one to the Mashiah for Davids.
b
YHWH (or YHVH), the so-called Tetragrammaton in the Hebrew Scripture (TaNaKh). This
is seen as kurios in LXX, though a few early mss show the Tetragrammaton in paleo-Hebrew
script). In the Old Testament of English Bibles, some renders as Jehovah (ASV, NWT,
pronounced as je-HO-v) and as Yahweh (e.g. JB and NJB, pronounced as ya-WHE). Many
simply follow the style of LXX, rendering it as LORD (all in capitals). KJV has it as Jehovah
only in a few places.
The phrase person-name in distinction to personal name, denotes a name of
being of person-in-relation; not as used for a name as of a person of such as a
human person. Elohim has a person-same, not a person name, a name which
belongs to a person.
d
His name has to be known and should not be left buried in the Greek language and
thoughts. It is so, not because a translator has decided to do so. Cf. Jn 17:6, 26
(2)
Note: Used as translation words in IRENT work, two words Elohim and
Adonai are to be recognized as Hebrew loanwords for the purpose of
translation. As such, though they may be used even in everyday
language. However, in no way it suggests that they should replace the
corresponding English words (God and Lord). The use of loanwords is
found to remove much of confusion when reading English translations,
some affecting vitally important doctrines which are derived from the
different Bible translations and formulated to fit ones dogma and
traditions.
Yeshua > Jesus (= Iesus in KJV 1611 with J used for capital I in Gothic
font.)
they appear in different sense and nuance. For example, in all the
occurrences of the word day in the Scripture it is what begins at the sunrise. It
has nothing to do with and should not be confused with a day as a date in a
calendar, which arbitrarily set to start from midnight (as in Julian and
Gregorian calendars), or from sunset (as in rabbinic Jewish calendar since
Hillel II).
When Yeshua said believe me, it is not as if Im not lying, but it is Im telling
it from the truth, with the truth and for the truth.
for
problem
in
kohen (pl. kohanim) > priest (priests); head-Kohanim > chief priests;
high priests; Kohen haGadol > the High Priest; the Chief Priest;
kehunnah > priesthood, priestly office/service.
Praise Yah > (HalleluYah) > Hallelujah, Alleluia;
shalom > peace (that humans wish to have on earth);
Eliyahu > Elijah; Yosef > Joseph; Yeshayahu > Isaiah; Yisrael > Israel
Mattithyahu > Matthew; Yaakob > Jacob; /x: James; Kayafa >
Caiaphas
Elisheba > Elizabeth; Mariam > Mary;
Yudah for all, except one, Judas, the betrayer of his master.
Shimon > Simon;
Kefa > Peter; Cephas [Note See what kind of picture the English
(1)
Yohanan the
Baptizer/Baptist)
Baptizer
(instead
of
John
the
(2) Yohanan the one called Markus (instead of John the one
called Mark Act 12:12ff BarNabbas cousin), and
(3) Yohanan, a high priest (Act 4:6).
[It would be natural to have a name (spelt closely reflecting the original) be
rendered same consistently throughout any translation work. An important
exception is made in IRENT, however, to help the readers distinguish different
people with a same name.]
For man (i.e. human beings), except when the context tells a
male person can be presumed safely from the context, the
nominative case he is avoided. When everyone whosoever
anyone is referred to, singular they is adopted and they, their,
them, or theirs is used in place of usual he, his, or him.
See under *holy Spirit for the grammatical neuter gender of the
Greek word pneuma (spirit) vs. the gender of the pronouns it
takes, esp. when it is personified.
*anachronism
placing or attributing a custom, event, or circumstance, or object to a period to
which it does not belong. The problem with this is it is often unrecognizable and it
often misleads on the facts and confuses their sense and significance and, in case of
the Scripture and Bible texts, results in wrong interpretations and unfounded doctrines
and dogmas. [From ignorance, inattention, doctrine or church tradition ]
with
*jargon, *jargonism
Special words or expressions that are used by a particular profession or group and are
difficult for others to understand. [Often carries a derogatory tone. Cf. etym. late
Middle Engl. (twittering chattering later gibberish).]
Particular jargons are found which belong to different cultures and languages, and
particularly to a different line of scholarly and ecclesiastical traditions of various
Christian religions. Church jargons, biblical jargons, religious jargons, theological
jargons, etc.
Frequently used here in IRENT Supplement this word is a used as a technical term ad
should not be mistaken as in pejorative sense.
negate the reason for his being sent. God did send his Son into the world NOT
to ~.]
Ref: Dave Brunn (2013), One Bible, Many Versions Are All Translations
Created Equal? [Ch. 4 What is in a Word? More, And Less, Than Meets the
Eye. (pp. 71-84)]
The power of words is immeasurable. [A three-inch tongue can relieve a debt
of talent.]. Though words are what makes communication possible, its
inherent fluidity, flexibility, and limitation contributes miscommunication,
which can be disastrous by failing to convey the intention/agenda of a speaker,
clearly and fully. (Cf. Jam 3:5) Just as all the creation in God began with words.
All the evil in humanity begins with words. Words quicken Life and words
also slay. Words are dangerous things, like fire.
Examples of common words often abused or misused God believe love
be saved Lord, church, etc. E.g. While there is large overlap of Hebrew
word Elohim, the Greek word theos and the English word God, there is little
semantic overlap a of love in the Bible (translation word for Gk word agap)
and a common English word love. [Cf. KJV which renders it as charity. b]
14F14F
15F15F
[A Venn diagram may be drawn to show sematic overlap of related words between synonymous
words (synchronic or diachronic), or between two languages of translation words] [Cf. Euler diagrams]
a
Every word in the Scripture must not be lightly treated; every word should be
attended before putting into the Bible translation.
No single word is bad or wrong; its usage makes it so. The common word hell
is not a wrong word, but when it is used as if it is a Scriptural word. Yes, it
appears in many English Bible translations traditional but now inappropriate.
The word itself is a very useful to describe aptly what one want to as in such
expressions, hell with, what the hell, or hellish. No other word can do as it
does. Our task is to remove it from the Bible vocabulary.
In reading the Scripture one of the most difficult words is is. a E.g. what does
.is mean in such sentences? is is is same is equal is identical stands for
is like? How does it relate the subject to the predicate? Everything stands
relative in the realm of language like everyone is given an instrument for
music, all out of tune with different pitch. There, who can say others are
playing wrong, when the instrument, that is, language is the culprit.
16F16F
1Co 8:1; 13:1, 2, 3, 4, 8, 13; 14:1; 16:14; Col 3:14; 1Th 3:6; 2Th 1:3; 1Ti 1:5; 2:15; 4:12;
2Ti 2:22; 3:10; Tit 2:2; 1Pe 4:8; 5:14; 2Pe 1:7; 3Jn 6; Jud 1:12; Rev 2:19.
a
Cf. Bill Clinton It depends on what the meaning of the word 'is' is."
Cf. K.C. Cole wrote: Words, after all, are only what we make them. And remake them. So it
isn't all that surprising that we sometimes can't agree on what the proper meaning is.
Or even what "mean" means, or "is" is.
http://articles.latimes.com/2001/may/14/news/mn-63298
What is the meaning of a word? Or perhaps better, how does one determined
the maing of a word? quoting from Daniel Fabricatore (2010), Form of
God, Form of Servant An Examination fo the Greek Noun morp in Phi
2:6-7. p.1)
Chilton and Neusner (2004), Classical Christianity and Rabbinic Judaism - Comparing
Theologies
p. 15
To do theology is to think philosophically about the revealed truth that a religion puts
forth. To think philosophically is to address systematic questions of definition, logic,
cogency, coherence, and proportion. A theological system emerges from the answers to
those questions. An analogy then presents itself: theology is to religion as language is to
experience and perception. Theology constitutes the language of religious faith,
knowledge and experience, defining its vocabulary (category-formations), laying out its
grammar, setting forth its syntax. Just as language turns inchoate experience into
propositions subject to general intelligibility in public discourse, so theology expresses
in appropriate language the attitudes and feelings and intangible but very real
perceptions of religion. It puts them into intellectually accessible terms and categories,
subject to generalization and systematization. Transforming what is private and
inherently individual into something that is public and intentionally shared, theology
does for religion what language does for experience and perception.
God what is God?; What is the name? What does it mean that God has a
name? WB #3 Names, Persons, and People.
*word; Problems of word;
Definition of word:
a single unit of language that has meaning and can be spoken or written.
Orthographic (written) vs. philological (spoken) word vs. lexical item;
Ref.
What Is a Word?
http://youtu.be/Vu3eDf4p0r0 What Even Is a Word?
What is a word? - SIL International ;
It is one of few things important in our life to be clear and precise in use of
words and phrases. A word comes alive only with all the meaning,
sense, nuance, connotation usage as well as intention/agenda of the
speaker/writer. Caveat: a word remains no longer same; it keeps changing in
time slowly or abruptly, unconsciously or intentionally [Cf. gobbledygook;
double-talk; Orwellian doublespeak, newspeak; humpty dumty language,
jargon, etc.; cf. words of political incorrect expression or nuance]. At a
given time period a word cannot mean exactly same to everyone. It is simply
unconscionable and logically impossible to translate a word as literally as
one wants and be content with. A lexical meaning is simply a make-believe
and is good enough only for a dead language. working definition,
stipulative definition, circular definition; obfuscation, word play, rhetoric,
poetic license, euphemism, circumlocution, merism, etc.
A poem begins with Rose is a rose is a rose. a What about words? Can we say,
Word is a word is a word? Not really. The fact is, word (which I say) is not the
word (which you say) is not the word (which others say). A word is not a word is
not a word (as a person may think so understand). [E.g. holy is not holy all the
time. See *holiness] [Christians are not Christians; unless specified it may lead no
where e.g. Catholic Christians, Protestian Christians, Mormon C., Charistmatic C.
they are not same and cannot be same. They live different and think different; they
know what their God is, different from others.] [Even within the Bible text a
specialzed word does not mean same. E.g. Gk. christos does not mean Mashiah (>
Christ) throughout, but rather as Anointed one by Elohim. Cf. Gk. phrase Iesous
Christos, which IRENT renders as Yeshua the Mashiah (> Jesus Christ), Cf.
Yeshua as Mashiah the one who is to come as the prophets announced in
TaNaKh Scripture.
17F17F
Unless people realize this, much of endless and useless arguments and conflicts
from every day conversation to doctrinal and thelogical heated debates results from
the tyranny played by words we use. While each word has it meaning obvious in
the context, what one is thinking is not same as what one writes from it. What a
person reads is not same as what is written. An interpretation is further away from
what one reads. It is remarkable how communication with language is still possible
without much difficulty when there is such inherent ambiguity. However, when one
makes a truth claim, it is the readers duty to be a word inspector as well as a fruit
inspector. b A word may have only a functional role but not meaning. The meaning
of word is just one element it has. Depending on how it is used in the context, it is
affected also with association, allusion, echoes, connotation, word collocation, word
play, sound-effects, and word picture (imagery) c.
18F18F
19F19F
21F21F
All this is not from our relativistic way of thinking. Every word used is in such
linguistic and logical dilemma. Each of us has different exposure, experience, and
experiment with words during entire period of our life to make us burdened with
presumptions and assumptions, to bring up different associations and word pictures.
The boat they were riding on? A pleasure rowing boat? There is no way to translate them literally
or in formal equivalence (whatever the pompous techinacl word means) without distorting what the
Scripture says.
E.g. welcome, accept, receive, take someone in, etc.
love the word love in common English usage has little to do with the notion of the word in the
Scripture, a pale shadow. E.g. sexual love sex has nothing to do with love itself.
a
soul it is used as a translation word in many English Bibles and only so much overlap in the
semantic field. Hence ideas of soul immortality and soul sleep (the expression not found in the
Bible) are concocted, being infected with common pagan beliefs. Can someone first explain what is
meant by soul anyway? We have to start at where words, all the words especially weighty words, are
being used in our everyday language, not from agenda-driven mindset craving for doctrines and
theologies.
b
As human beings live in language and with language, this is the ultimate source of
animosity between people. Simply we dont have common ground to stand to
effectively communicate each other. It has become a tool or means for the pursuit of
power and pleasure. God is God is God. Is it? Or, rather should we say God is
not God; God is not God, God is not God? That is, God (who I say it) is not God
(who you say) is not God (who others say). [The statement everyone believes in
God is correct, as far as it goes, since God (for someone) is not God (for others).
The focus is who God is.]
God is God is a god; god is God. Only with the God we can see the word is
intended to be understood differently, until the true Elohim is known by the very
name. [Ch. Hebrew word HaShem (lit. "the name") which is used to refer to
Elohim when avoiding God's more formal title in Hebrew, Adonai (lit. "My
Master").
God is God. It seems that the main problem besetting our humanity is whether one
believe in God or not believe. A truth is that one does not come to the Bible to
believe in God, because everyone does believe in a God. The problem is who God
is. The Scripture does not tell that people should believe in God they can
understand and accept, but it reveals who God is, that is, the God of Scripture the
very Elohim of Abraham, Elohim of Yitzchak (> Isaac), Elohim of Yaakob (Mt
22:32, etc.) whom Yeshua called Abba, Father. When we utter the word God in
our everyday language, most of time it does not have or require a connection to the
God of the Scripture, Elohim whose revealed name is YHWH.
Most difficult word in terms of logic is the verbe is. A is A does not mean A=A
in mathematical language. In literary, both A may mean different things, refer to
different things, originate from different spheres. Thus, while A = A if only in
logical argument with A being well defined.
When we hear the statement as simply as A is B, we should not put A=B (same,
equal, identical, as if = is same as sign), but always take it as A is as B, telling
that A and B are somehow interrelated, but it is not a statement of identity. We can
see it is the problem of the verb is is at the root of all the conflicts and contentions
(resulting in battle, wars, killings) in human endeavor at a higher level (intellectual,
ideological, scholary, etc.).
God is God, because God is as God. That Yeshua is the Logos of Ehohim purports
the fact of that Yeshua is as the Logos. The reverse is not true the Logos is not
Yeshua, nor God the Son.
Ref. The Burden of Proof ; Evidence of absence Absence of evidence is no evidence of absence
https://youtu.be/MFBjCM0mZHg negative evidence is not same as absence of
evidence.
vocabularies: *logic, proof, inference, premises, preposition, presupposition,
bias, tautology, * arguments, statements, contradiction, contingency, paradox;
inductive reasoning vs. deductive reasoning; hypothesis, theories, syllogism,
23F23F
word vs. *term - Often the word term is used where word is simple and appropriate.
Words have meanings and carry senses as well as functional roles. Only
within a sentence these begin to surface up and its semantic field becomes
narrowed down. Words, however significant they may be with thematic
weights, are just building blocks for a whole structure and are steps to a long
journey, which is what the readers are drawn into that is, words are there to
contribute the entire discourse, not to draw the readers attention to themselves.
Only viewed from the whole, each word is found to be there alive interacting
each other. A Greek word may be rendered in different English words (or even
phrases). An English word may be used to render more than one Greek words
(or phrases). The same English word may be of different grammatical unit (e.g.
Ref. C. Clifton Black (2001), The Rhetoric of the Gospel Theological Artistry in the
Gospels and Acts. a must reader for translator as well as readers. rethoric generally
bears on those distinncitve properties of human discourse, sep.ecially its artistry and
argument, by which the authors obiblicallitearture hase vedeaveored to convice others of the
truth of their beliefs. (p. 2) Related words rhetorical criticism
b
literal translation [A literal translation is a good choice for literal reading of the Bible to
lead to literalism and legalism totally dissociate from what the Scripture says.]
a
[Ref. Vincent Crapanzano (2000), Serving the Word Literalism in America from the Pulpit to the
Bench. (pp. xv-xxvi, Preface; pp. 1-28, Introduction.) The main part of the book covers the relevance
of literalism on American religious (esp. of fundamentalism) and judicial landscape.]
noun vs. verb vs. adjective, etc.). Thus, searching a word is not simple task, if
more than looking up a collection of words in style of a thesaurus. When a
concordance is used, it has its own limitation - it is not possible to be
exhaustive to include all the words in the Scripture and at the same time clearly
categorizing. Each Bible translation needs a concordance on its own. For this
one solution would be to have the main entries under Greek words and phrases,
complemented by a cross-reference index or hyperlink. As to translation work,
a word in the original language in the Scripture is impossible to be put in the
target language as exact and precise representation. A word in the translation
text may for the readers have a meaning different from what the translator
intended. Such ambiguity of meaning of words is unavoidable. Arguing with
words often gets mired, simply because words mean differently to different
people in different mindset. When this happens on issues and interpretative and
doctrinal issues, its consequence is enormous, often resulting in divisiveness,
seeing parting away into different versions of theology seprated from each
other with lost common ground and broken communication even in what is
supposed to be on faith in God!
From the level of words, moving to the phrase, to the sentence, and to the large
segment of the text, at each level, meaning and sense are developed to tell the
readers what the author intended to express and deliver in harmony with the
whole Scripture. a
25F25F
A simple statement with the verb is (third person singular) is not simple as it
seems. When A and B both are nominative and B is not b (adjective) and when
A is a person noun (pronoun), the verb is does not mean A B with such
mathematical precision and logical definition. In the literary work like the
Scripture, it is invariably in the sense of A is as B (or A is as B is)
descriptive and explanatory. To take is literally is same as reading it as is
a
[Ref.
http://thegospelcoalition.org/themelios/article/the_profit_of_employing_the_biblical_
languages_scriptural_and_historic ]
E.g. kai theos ho logos (Jn 1:1c most translates as and the Word was God
it is nonsensical linguistically and literarily when the same word God is
used to translate ho theos the God in v. 1b.) It is also true when it is rendered
in both occurences as Elohim.
E.g. Yeshua the Son of Elohim at the literary level, it means Yeshua is as
the Son of Elohim. The words son and father simply bring out dynamic
relationality of Yeshua and Elohim, only using anthropomorphism.
E.g. YHWH is my shepherd (Psa 23:1), I am the Way (Jn 14:6), etc.
Note: The word entities below are in random order. Since the words are
grouped according to a common theme, simple alphabetical ordering is not
possible. An index (with hyperlinking in HTML) a is worthy to be added.
26F26F
28F28F
HTML format As for Bible translation, now common HTML format is full of potential and
promised with its sheer versatility. Hyperlinking would spare the readers spending unnecessary time
and effort in looking up footnotes, cross-references, and endnotes, as well as external reference
sources, without having trouble to continue reading the text. In the interlinear text, the sublines of
English glosses can be hidden until needed.
b
[Reading material: www.fb10.uni-bremen.de/homepages/wildgen/pdf/Meaning and Reality.pdf
a
ipsissima verba Often a question is raised which represents the words actually spoken
by our Savior? as with an example of Mt 28:19 vs. Mk 16:15]. Such a question misses its
point, since all we read in the Scripture was written, collected, and edited by many hands, out
of from the memory of the disciples, not from a recorded verbatim off Yeshuas utterances, to
be copied, distributed and transmitted.
31F31F
Garner's Usage Tip of the Day: Although commentators have historically tried to distinguish
between zeugma and syllepsis, the distinctions have been confusing and contradictory: "even
today agreement on definitions in the rhetorical handbooks is virtually nil." The New Princeton
Encyclopedia of Poetry and Poetics 1383 (Alex Preminger & T.V.F. Brogan eds., 1993). We're
better off using "zeugma" in its broadest sense and not confusing matters by introducing
"syllepsis," a little-known term whose meaning not even the experts agree on.
b
One may find some books even not bother to define the terms which they appear in the book
title itself and are supposed to be dealt with.
c
Ref. Stephen Ullmann (1962), Semantics An Introduction to the Science of Meaning.
Example of metonyms
Heavens for Elohim (G-Mt)
Shabbat for shabbat day
Sin for sin sacrifice
Passover (Pesach) for Pesach meal Pesach Festival pesach meal
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www.cs.utexas.edu/~eberlein/cs301k/propLogic.pdf
An argument consists of a sequence of statements called premises and
a statement called a conclusion. An argument is valid if the conclusion
is true whenever the premises are all true.
Ref: www.angelfire.com/ks2/fallacies/falltext.htm
(Textual interpretation methodology errors, incl. theological language
fallacy 11)
logic essential ingredient of any statement which carries meaning, not only for apologetics, but
hermeneutics. Reading, understanding, interpreting, and translating (all interwoven) would be
meaningless and usefulness without logic and reason. Several reading materials:
(1) Vern S. Poythress (2013), Logic: A God-Centered Approach to the Foundation of Western
Thought
(2) Jason Lisle (2011), Logic & Faith: Discerning Truth in Logical Arguments
(3) K. Scott Oliphint (2013), Covenantal Apologetics: Principles and Practice in Defense of Our
Faith.
b
logical fallacies grammatical, lexicographical, etc. e.g. etymological fallacy Gk. musterion
revelation vs. mystery.
c
Unspoken and unwritten communications: how do we see such things in the text of the Scripture and
make it reflected on translation?
Quotation of the Day: (Bryian Garner of Modern American Usage) "To say, 'Leave the room',
is less expressive than to point to the door. Placing a finger on the lips is more forcible than
whispering, 'Do not speak.' A beck of the hand is better than, 'Come here.' No phrase can
convey the idea of surprise so vividly as opening the eyes and raising the eyebrows. A shrug of
the shoulders would lose much by translation into words." Herbert Spencer, Philosophy of
Style 17-18 ([1871]; repr. 1959).
a
Bible (as translation literery work - Cf. Christian Bible, Hebrew Bible);
Scripture; Word of Elohim;
New Testament vs. Old Testament (< Hebrew term Tanakh). Cf.
Apocrypha.
Cf. Hebrew and Greek Scritures the latter label having a problem with
the LXX (Greek O.T.)
Differernce in the Tanakh and Christian O.T. number of books and
names and divisions.
Biblical languages
Ref. James W. Voelz (1992), The Linguistic Milieu of the Early Church, Concordia
Theol. Quarterly Vol. 56, No. 2-3, pp. 81-98
Ref. Robert Gundry, "The Language Milieu of First Century Palestine: Its Bearing on
the Authenticity of the Gospel Tradition", Journal of Biblical Literature, 83 (1964), pp.
404-408.
*Hebrew language
www.hebrew4christians.com/Grammar/Unit_One/History/history.html
Periods of Hebrew Scholars of ten divide the Hebrew language into four basic periods:
1. Biblical Hebrew - aka Classical Hebrew; by the time of Jesus, Aramaic was the common
language, but Hebrew was used in synagogues and in Temple worship. Jesus knew and spoke
Biblical Hebrew.
2. Mishnaic Hebrew - aka Rabbinic Hebrew; Talmud and Midrash; 2nd century CE. Note that
the grammar and vocabulary of this Hebrew is very different than Biblical Hebrew.
3. Medieval Hebrew - Used to translate Arabic works into Hebrew, e.g., Maimonides and
other medievalists.
4. Modern Hebrew - 19th century to present. Eliezar Ben Yehuda (1858 - 1922) led the rebirth
of Hebrew as a spoken language. After immigrating to Israel in 1881, he began promoting the
use of Hebrew at home and in the schools.
Languages - English
Old English (5th centucy-c.1150)
Middle English (c.1150-c.1476)
Early Modern English (c.1476-c.1660) KJV!
Modern English (c.1476-present)
get-Passive
Cleft
It-Cleft
Wh-Clause
Aspect
Aphorism
Simple Present
Gnomic Present
Habitual Present
Historical Present (in narration)
Literary Present
Future
Hyperbaton
Inversion
What Is a Sentence? sentence,
[Ref. A book by the linguist Beth Levin classifies three thousand English verbs
into about eighty-five classes based on the constructions they appear in; its
subtitle is A Preliminary Investigation. (Stephen Pinker, The Stuff of Thought,
2007).]
http://grammar.about.com/od/terms/
Ref:
http://english.stackexchange.com/questions/35285/is-there-a-word-for-a-verb-whichrequires-an-adverb-or-prep-phrase-in-order-to To get all linguistics about it, we can
talk about the generalization of how verbs work. In traditional grammar, we talk
about verbs having subjects and objects and whether they are transitive or
intransitive. If we generalize this, we can talk about verbs being a kind of function
that takes arguments, where subjects and objects are examples of kinds of argument
verbs can take. The number of arguments a verb takes is called its valency.
Intransitive verbs are monovalent, taking just one argument, the subject. Transitive
verbs are divalent, taking two arguments, the subject and the object. There are more
esoteric types like avalent verbs like rain which really take no argument (that is, the
dummy pronoun it in its raining doesnt refer to anything and so is not an
argument, and is just the way English syntax forces all verbs to have a subject even if
they are avalent). And put, the word from the original question, is trivalent, requiring
not just a subject and an object, but also a location.
The different kinds of arguments a verb takes are called thematic relations, and have
names like agent, experiencer, theme, patient, and location (see the Wikipedia
article for definitions of all the different kinds of relations). Many verbs can take
many different kinds of thematic relations as arguments, and the different
combinations of arguments that a verb can take are called its subcategorization
frame. The specific thematic relations that a particular verb requires in its
subcategorization frames are called its theta roles, and verbs are said to assign theta
roles. The verb put is exceptional in that its subcategorization frame assign three
theta roles, including a location argument.
For the meaning at the level of *sentences formed by phrases, the basic triad12
is here, slightly modified from Franois Recanati (2004), Literal Meaning:
[http://jeannicod.ccsd.cnrs.fr/ijn_00000290/en/ ]
(1)
(2)
(3)
When we move to the level of a discourse, the translator and the readers of the
Scripture have to be concerned with the intention and the purpose by the author.
In the syntax there are two which present unexpected difficulty in translation.
Since it is not a mathematic level relation, effect of rhetoric or figurative usage
has to be considered:
I. A phrase with genitive case the sense of genitive case varies and it
need to be find in the context;
II. A statement in the form of A is B, where A and B both are arthrous or
nominative the verb is for indentity or being identical;
III. A statement in the form of A is b, where b is nominative anarthrous
noun b is used as adjectival and descriptive. [Cf. b is the form of a
clause, such as a that-clause].
Examples:
For the category I E.g. Mt 26:13 /x: (memorial of) her KJV;
For the categories II E.g. 'You are the light' Mt 5:14 < you are as the
light a figurative speech, since it is difficult to read as you = light. I
am Light to the world rather than light of the world (Jn 8:12; 9:5). Cf.
You are as the light. - the literary force of the sentence is subtly affected;
the original sentence comes to the readers without ambiguity.
For the categories III E.g. 'Elohim is as spirit' (Jn 4:24 is in ellipsis.
Note: in this verse spirit is not a spirit a Spirit nor Spirit); Elohim
is Love (1Jn 4:8, 16) (Here, Greek is ho theos the God, or the very
God)
Some points in English language use:
(1) Problem of plural you vs. singular you, without using KJV English words
(thou and ye).
(2) Problem of overuse of pronouns (3rd person singular) in a given sentence or
a short paragraph with multiple referents.
(3) Possessive pronouns (my, your, his, their) when translationg similar Gk.
genitive. Subjective? Obsective? Source?
(4) Predicate: To know what is Gods will vs. To know what Gods will is
(Rm 12:2).
(5) Word collocation and collusion problem phrase order and phrase break.
'*biblical' (also Biblical) - 'related to the Bible' (e.g. biblical words); also
'attributing to the Bible' (e.g. biblical doctrine).
*Scriptural is not same as 'biblical'. Bible is that which is a canon of
the Church, an authorized translation approved for use.
pateres (the fathers) is used here, without anything tied to the concept of
mothers.]
*Religions, *spirituality; *rituals; *rites; *theology; *doctrines; *dogma; (religious)
traditions; *faiths; religiosity < religionism; *Christianity; *Christianisms; scientism
(science as a religion), spiritualism, spiritism, spiritualitism, mysticism; Gnostic;
Ref.
Harvey Cox (2009), The Future of Faith]
Louis Charles (2009), Jesus Religion: A Critical Examination of Christian Insanity
Cf. Believing as Jesus = God. www.angelsghosts.com/jesus-religion
The word religion as innate human endeaver to deal with such things (as the Ultmate, the
Absolute, the Truth, the meaning and purpose of life, etc.) should not be confused with a
religion, which is practical result in human activity with power control and (plausible)
promise of solutions to human problems, predicament, absurdity, and inherent contradictions.
[Religion vs. religion(s); similar to sin vs. sin(s)] [Cf. ones faith vs. ones religion vs. ones
belief] [Cf. believe (in) religion? Have religion? (esp. in Korean expression such as for
Christian: Christ-religion-person; Syn. Christ-person.]
Religions are always clothed with power the power which gives rise to conflict,
contention, coversion-ism (to conquer), etc.
Word study: religion, a religion, religions, cf. religious powers (church powers and power
structure/organization); primitive religions (indigenous, tribal, cultic); rudimentary religious
practices.
Cf. religious practices (godliness, piety, devoutness, religiosity, ritual, rites, festivals,
ceremonies, indoctrination/cathechism, church laws)
Word study; faith(s), belief(s); religiosity (vs. religious hypocricy; theocracy;
authortrianism; legalism; sectarianism)
Word study: Christianity as a religion; Christianity without religion [How a religion can
prove its claim to be a true religion? No. It simply believes it is true, for otherwise it
cannot be labelled as religion.
As a translation word religion within the text of NT. (church jargon).
Ioudaismos Gal 1:14 Yehudism (Judaism)
threskeia Act 26:5; Col 2:28 Jam 1:26, 27
ethelothreskeia Col 2:23
eusebia 1Tm 6:3 /godly life GW; /godliness most; /x: piety /x: religion BBE;
anosios -2Tm 3:2 ungodly, irregious, /x: unholy
Through the human history, religions have been dangerous and often proven evil. Thou
shall not believe religions. Cf. Karl Marx: "Die Religion ... ist das Opium des Volkes" and
is often rendered as "religion... is the opiate of the masses" (often opium of the people).
Note: this is opium not something to help relieve pain, but to be used to control people. The
idea was to dismissive of religions as practiced, but religion.
Dogma: derived from the Greek dogma, which means opinion. In our
context, it would mean opinions about God and cannot be opinions
derived from God.
Doctrine: derived from the Latin doctrina, which means teaching. In
our context, it would refer to teaching about God and cannot be same
as teaching from God.
Theology: a compound of two Greek terms: theos, which means God,
and logos, which means word. The suffix -logy, however, came to
mean study of, and so theology could be understood to mean the
study about God, not study of God.
[other related terms used in Catholic Churcha]
A reading material on religion:
Rabbi Jonathan Sacks (2015), Not In God's Name: Confronting Religious Violence
a
religious conflict and violence; individualism; dualism (us and enemies; good and evil ones);
dehumanization and demonization of ones opponents; victim mentality; moral responsibility;
altruistic evil (in the name of God); de-secularization; retaliation and retribution; sibling rivalry (of
Abrahamic descents); radicalization;
www.npr.org/2015/10/08/446980200/not-in-gods-name-confronts-religious-violence-with-adifferent-voice
www.firstthings.com/media/religious-violence-and-biblical-answers?
https://vimeo.com/144072248 (Religious Violence and Biblical Answers: A Conversation with
Rabbi Jonathan Sacks)
https://youtu.be/iQbTNPblkKo Jonathan Sacks: "Not in God's Name: Confronting Religious
Violence" also other youtubes.
of God
Ref. www.jewishvirtuallibrary.org/jsource/History/christianity.html (on definition of
Christianity) the teaching and activity of Jesus cannot be properly described under
the heading "*Christianity" but should rather be seen in the context of the religious,
social, and political ferment in Palestine at the end of the Second Temple period, and
in relation to the various sectarian movements at the time. Christianity can be
viewed as a religious institution (whether as a universal church or as distinct
churches), as a body of beliefs and doctrines (Christian dogma and theology), or as a
social, cultural, or even political reality shaped by certain religious traditions and
mental attitudes. When the reference is to the human societies shaped by these
traditions and attitudes, the noun "*Christendom" rather than Christianity is
sometimes used. [The way it is used, Christianity cannot be other than a religion
of Christians as we encounter diverse Christians with diverse Christian religions, i.e.
Christianisms (e.g. Catholicism, Protestantism, etc.). There is a semantic problem with
the expression Christianity without religion. Does religion mean religiosity a
(particular form of) traditional religion, etc.? ARJ]
[Meaning (from English dictionaries) of *Christianity a religion based on the
person, life and teachings of Jesus of Nazareth with its beliefs and practices. Cf.
Christian religion(s). (i.e. religion of Christians and Christian Churches
Christianisms). Religion as an area of human endeaver or an organized instutition with
power and control dealing with problems of supernatural, spiritual, etc. Also used
motonymically as Christian character or practice. What is *Christian (noun)? = a
person belonging to Christian religion, belief, or church. Etymologically a person who
believes in Christ. Christian (adj) of or related to Chritian person, people,
organization; related to Christian practices or beliefs. Not of Christ or related to the
person of Christ.]
[For related words, see the next entry: Christianity, the Way] [Cf. *spiritualitism;
Euhemerism (an approach to the interpretation of mythology in which mythological
accounts are presumed to have originated from real historical events or personages.)]
There are so many ways to define the word religion. [Here is EE for the
concordance study on the word religion itself as appearing in English Bible
translations. 14 ] It involves history, tradition, teaching, dogma, doctrine, theology,
descriptive phrase when we are confronted with peoples misconception on the very
word God. It remains alive whenever the Bible verses are read. The case in point is
the Johannine text of Jn 1:1b and 1:1c and the Word was with God and the Word
was God (KJV). The anti-Trinitarian position wants to make a different translation,
for example, to read as and the Word was a god (NWT). The Trinitarian position is
such that they leave people confused and fail to provide an intelligent and articulate
answer with complicated theological sophistry to a natural question, (which is of
simple linguistic but not theological concern): how it is possible that the Word was
God with whom he was?. [For discussion and resolution on this issue, see * Elohim,
* God.]
The word religion (in contrast to religions) is a domain of human endeavor which
deals with an existence of supernatural powerful beings (deities or gods), but still a
part of pursuit of power and pleasure of humanity always creating a caste which
takes up power to exert control over people. Throughout human history we see great
evil against humanity have been inflicted by various religions in the name of religion.
Yeshua came to fulfill Torah (Mt 5:17). That means, He is the End of Religion. He did
NOT come to become a founder of any religion. All the religions (in variety of cults,
sects, or denominations) are mans products, ostensively with divine revelation and
sanction. If Christianity is not Christianity apart from religion and behaves just like a
religion, it is a dead religion. Even the term Christianity has become tainted and now
become a suspect whether Christianity even without the religion (Christianity apart
from religion) will survive becomes shaky. It is not simply a matter of religiosity vs.
spirituality.
Related words: paganism, heathenism; Gnosticism (Encratism); shamanism a ;
polytheism; religious movements; doctrinal movements; world views; ideologies (e.g.
Marxism, Humanism (cf. humanitarianism), Materialism, Scientism; Hedonism);
cults, sects, denominations; churches; *atheism b ; anti-theism; skepticism (cf.
cynicism, sarcasm); spirituality; *spiritualism and *spirits; ecumenism c ; divine
6F36F
37F37F
Words doctrines, teachings, rules, beliefs, creeds, catechism, statements of faith, etc.
*Myth a technical term, different from another common use with negative sense
(fictions, legends, made-up fabricated stories, etc.). [As for IRENT, when it is in this
sense the word mythos is used, a Greek loanword, in order to disconnect a wrong
word picture.] [See a definition on myth in Andrew M. Greeley, The Jesus Myth
(1971) which is a volume in his three-volume book, Myth of Religions (1989). Cf.
mythologies (e.g. Greek, Roman, etc.); folklores; [Cf. symbols; Cf. In N.T.,
mystery, not mysterious unknown things, but the things hidden, now revealed.]
*tradition what kind of, when, from whom. Religious, philosophical, cultural,
modern scholarly, etc. Judaic tradition of the Elders.
*context, *contextualization; *contextual theology
Context and Concept.pdf
Superstition Ref. Towards a Theoretical Conceptualization of Superstition
deed (Mk 14:6162; Jn 5:18, 20; 8:58; 10:3033) and vindicated His claims to deity by living a
sinless life (Jn 8:46; 2Co 5:21; Heb 4:15; 1Jn 3:5; 1Pe 2:22), by manifesting His power over nature
(Mk 4:39), over fallen angels (Lk 4:35), over sickness (Mt 4:23), and even over death itself (Jn
4:50; 11:4344; 1Co 15), and by accurately prophesying God's judgment on Jerusalem through the
destruction of the Temple that occurred in CE 70 (Mt 24:12, 3235).
God: "I am the Alpha and the Omega" (Revelation 1:8)
Christ: "I am the First and the Last" (1:17)
God: "I am the Alpha and the Omega, the Beginning and the End" (21:6)
Christ: "I am the Alpha and the Omega, the First and the Last, the Beginning and the
End" (22:13)
Original Sin. [The Augustinian doctrine of original sin is unbiblical.] Sin is not just murder, rape,
or robbery. "Sin" is a word that describes any thought, word, deed, or state of being that fails to meet
God's standard of holiness and perfection. The Bible unambiguously proclaims that "all have sinned
and fall short of the glory of God" (Romans 3:23). While the notion of generational curses and spirits
is foreign to the text of Scripture, there is a sense in which all people are cursed as a result of an
ancestor's sin. Adam's rebellion brought death to us all and tainted every aspect of our being (Genesis
3; 1 Corinthians 15:2122; cf. Ephesians 2:3). God, however, has provided redemption through the
atoning work of the "last Adam," Jesus Christ (1 Corinthians 15:22, 4549; Cf. Romans 5:1221).
"Just as one trespass resulted in condemnation for all people, so also one righteous act resulted in
justification [biblical jargon] and life for all people. For just as through the disobedience of the one
man the many were made sinners, so also through the obedience of the one man the many will be
made righteous." Romans 5:1819
Trinity. Though the word "Trinity" is found nowhere in the Bible, it aptly codifies the essential
biblical truths that (1) there is only one God (Deu 6:4; Isa 43:10) [No, there are many. In JudeoChristian faith, only one Elohim to worship YHWH (Yahuah, Yahweh, etc.)]; (2) the Father is
God, the Son is God, and the Holy Spirit is God (1Co 8:6; Heb 1:8; Acts 5:34) [this is not based on
the Scripture]; and (3) Father, Son, and Holy Spirit are eternally distinct (Mt 28:19; Jn 15:26; 17:1
26). [So, what does it mean?]
It is important to note that when Trinitarians speak of one God, they are referring to the nature or
essence of God. Moreover, when they speak of persons, [what is meaning of person? It is
translation from Latin which is translation from Greek theological jargons, which have nothing to do
with the English word person people use], they are referring to personal selfdistinctions within the
Godhead. [Christian religious jargon Godhead how is different from deity god?] Put another
way, Trinitarians believe in one What and three Who's. [The Bible does not say so.]
"As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and
he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said,
"This is my Son, whom I love; with him I am well pleased." Matthew 3:1617 NIV [Holy Spirit is
simply the Spirit of God, not God the Spirit. With capitalized words and the article, the Holy Spirit,
would not turn into a person. Same for God God is beyond the concept of person, but suprapersonal Hans Kng), not a person. He is the Ultimate Reality. With personification and
anthropomorphism, to bring down God to the level of human mind.]
Canon. The thirtynine books of the Hebrew Scriptures along with the twentyseven books of the
Greek New Testament are divine rather than merely human in origin and constitute the entire
Christian canon (meaning "standard of measurement"). In addition to the internal testimony of the
Bible about itself (2Tm 3:16), the divine inspiration and preservation of the Bible can be
demonstrated by the early dating and consistency of the many available manuscripts, the
corroboration of archaeology, and the fulfillment of predictive prophecy.
"All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in
righteousness, so that the servant of God may be thoroughly equipped for every good work."
2Tm 3:1617
"Your word is Truth"
Yeshua in Jn 17:17
Resurrection. All four canonical gospels record the bodily resurrection of Jesus Christ from the
dead. The immutable fact of Jesus' resurrection is the cornerstone of Christian faith, because it not
only vindicates Jesus' claims to deity but also ensures the future bodily resurrection unto eternal life
of all who believe in Jesus Christ as their Savior and proclaim Him as Lord (1Co 15; 1The 4:1318).
The historical reality of the resurrection can be demonstrated through the fatal torment of Jesus on
the cross; the empty tombearly Christianity could not have survived an identifiable tomb
containing the corpse of Christ; the postresurrection appearances of Jesus; and the transformation of
believers throughout the ages whose lives have been radically altered upon experiencing the
resurrected Lord.
"What I received I passed on to you as of first importance: that Christ died for our sins according to
the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures,
and that he appeared to Cephas, and then to the Twelve. After that, he appeared to more than five
hundred of the brothers and sisters at the same time, most of whom are still living, though some have
fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me
also, as to one abnormally born."
the Apostle Paul, in 1Co 15:38 NIV
Rm 5:12 based on the fact that they all sinned [+ after the manner of Adam] (See Rm 3:10-12,
23; 5:19) /?: [+ in and through Adam] - ARJ; (/sin sin reality and sin nature is collective
participatory and for humanity)
[Transgression of the law may be a sin committed, but sin cannot be defined as transgression of the
law as KJV rendered inadequately 1Jn 3:4b for sin is the transgression of the law.]
[Cf. The idea (fact) of Original Sin stands by itself, since it all depends on simple definition - Fall
of Adam as Original Sin (which should be corrected as the Primal Sin, not as the origin or cause of
sin of humanity. However, the Doctrine of Original Sin elaborates much more. The sin should not be
seen as corruption which is to follow after. Should not have the expression inherited as if sin is
subject of inheritance, be it biological or metaphoric. Cf. unbiblical doctrine of Total Depravity of
Calvins doctrine of TULIP. Adams original sin, which was consequent of his disobedience in his
exercise of freedom against Gods desire/will, requires restitution/ restoration/ redemption
(salvation) by Elohim, not punishment. To say "Adam sinned, so you are going to pay for it" is
simply not grounded in the biblical truth. Punishment, whatever it may be, is simply all which
humanity is to experience as the consequence of its acts. Here conceptually sin should be
differentiated from a sin or sins. OT sacrifice for sin is for sins; not for sin reality (in humanity
and in human nature) in estrnanged relation to God. (Cf. Rm 6:10; Heb 10:18)
*Spirituality;
It is often confused with spiritualism (something observed outside Christianity
proper).
A precise definition is difficult to obtain. However, this term should be understood as an
abstract notion of something belonging to spirit and realm of spirit (in contrast to the realm
of soul and material). Thankfully this word is not found in the Bible. At the word root level,
it should stand at the level of word category as personality (not personhood) or soulicality
(a neologism made of soul = persons being). Unfortunately it is universally put at the same
level with religion, as in such phrases as spirituality vs. religion or Spiritual but not
religious. Furthermore, it needs to be differentiated from praxis of spirituality
(spiritualitism a neologism) to keep it conceptually clear. We have to settle to a working
definition for the purpose it can serve in a manner of least common factor, rather than greatest
common factor (Cf. LCM or LCD vs. GCM or GCD). A variety of definition can be sampled
from a plethora of books and online articles.15
[Ref. Lucy Bregman, Spirituality Definitions: A Moving Target
(www.inter-disciplinary.net/wp-content/uploads/2011/02/bregmanspaper.pdf)]
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The conflict of Religion vs. Science is actually misguided by the both parties.
It is actually priestly powers of religions vs. political powers in secular domain;
at the core, it is religious vs. scientific ideas with power contestation between
priests vs. scientists as shown in the history since Renaissance. Religion (not
religions) and science are non-overlapping domains of human endeavor and,
as such, cannot be foe to each other. People invade with their ideas each
others space and should get corrected, not to in constant tension.
It is unfortunate to see debate religion vs. science is fomented simply because of
insufficient linguistic and literary understanding of the Scripture. Most of people
(scientific and religious scholars) have not studied the Scripture in its depth and height,
in its original languages, with enough to hold on their limited understanding with the
translated Bibles. To argue and debate, both sides are required to cover most fields of
human knowledge from A for astronomy and archeology to zoology, from philosophy
to politics, from history and literature, not mention languages and linguistics. Only
then they can come to the table to find common ground to stand, supported by the
pillars of logic, reasoning and rhetoric. Most of those labeled as scientists are not truly
scientists, but applied scientists (either by applying technology or by digesting and
propagating scientific knowledge). Even with the science scholars, they are by nature,
focused in their narrow field and narrow minded to be truly give an objective ideas
but usually fallen into a varying degree of scientism, a quasi-religion by itself. Like
any ideology such as socialism and communism, the main goal is the power to hold,
acquire and use to subjugate. It parallels confusion between (phenomenon of)
evolution and evolutionism (a doctrine of scientism with ultimate tenants of (1) the
total meaningless of the universe and our existence, and (2) human being as a product
of evolution from a lower biological form which they evade to elaborate on (?
Humanoids? Apes? Monkeys, etc.), and which eventually come into existence from
chemical reaction of organic substance. Any creation work begins information. In the
beginning (of creation) was information. Information cannot come from nowhere.
Even on the side of religion a similar trend that which goes against reasoning and
logic, and fail to learn from the other domain undisputable scientific principles. E.g.
Young Earth creationism this does not belong to Christianity, if we understand
Christianity as Christs teaching, not a teaching held by Christian religions and
churches. Yeshua (not Jesus) never mentioned how old the earth was! It is a
misguided midrash of O.T. by some creationist. In that way, it has become like a
religion on its own. The Genes of TaNaKh never says how old the earth was. It
declares Gods creation of the heavens and earth and begins the majestic narrative of
how the creation work began to culminate making of the groundling (i.e. human
being). There was no calendar which would allow us to count days from then on. We
simply are not provided with any information on what the beginning of humankind
was on the earth, and even when the earth came to be. The scientific logical fact of
nothing comes out of nothing in physical world is denied by evolutionists. No, as for
God, He did not create the universe from nothing. True He did not created from
anything already existing (- self-contradictory statement). It is by His fiat the
Elohims Logos as the agent of creation.
www.christianheadlines.com/news/exposing-the-religion-of-scientism-11598780.html
Exposing the Religion of Scientism
www.christianpost.com/news/beware-of-blinding-nature-religion-scientism-93589/
scientism as religion
www.christianpost.com/news/c-s-lewis-foresaw-rise-of-scientism-as-religion-todaysays-scholar-at-apologetics-conference-128028/
www.the-american-interest.com/2011/08/03/christian-scientism/ (Christian scientism)
Kkk2
Faith, Doubt, and Reason blind faith
Belief is to faith, unrelated to religion; non-belief is a worse form of a religion.
religions collapsing faith into belief
Dogma Extra Ecclesiam nulla salus Outside the Church there is no salvation (St.
Cyprian of Carthage).
Religiosity pious belief (e.g. in Catholic Church).
FAITH Acrostic: Forsaking All. I trust Him; it is putting ones trust on
Him and entrust everything to Him, including ones very life and soul.
Related words teachings, doctrines, dogmas, creeds; agenda; ideologies;
philosophies; traditions (religious or ecclesiastical); theologies;
*Religion; religions
All religions are many-faced. There is no pure religion. All religions
are syncretic amalgamation of multifarious religions.
We in religion we are servants of religions; we of religion we are
a
on hypnosis: one should realize how mind-control is exerted (subtly or naturally without a training in
hypnosis) by the people in position and power politics, professions, priestly class. Cf. Power of
suggestion vs. persuasion.
http://youtu.be/gX-7oSmIkOc (Learn How To Hypnotise - The Approach) www.headhacking.com/
C.I.Q. Compliment (trivial but genuine, not serious), Introduction (who I am I myself would not
say 'I'm a hypnotist, since hynosis is not what I'm in), Question (yes in fact, life begins with Q and
with Q. Many put Q at the beginning of their contact come into other) and get Started (again it is not
performance of hypnosis, but, something for creation standing on common ground and sharing each
others space). http://youtu.be/NtxtfuhVh24 [Learn How To Hypnotise Suggestions]
http://youtu.be/Lxzg_f4tUcs [Odd One In - Hypnotist]
http://youtu.be/ZNTIc9ytaaM [Street Hypnosis - Hypno Survival - Anthony Jacquin - Head Hacking]
slaves of religions.
The word faith is often used in the sense of religion (as in faiths). It is often
erroneously equated with belief.
*idea a; ideology; philosophy; *worldview b
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Ultimately mans fight against other man is ideological in every aspect of human
endeavor philosophical, political as well as religious governed by the principle of
Power and Pleasure at the top rung, with all the consequent killings and murderings
throughout human history, in conquering and oppression, with spilt blood running deep
as the horses bridles (Rev 14:20). Everything is ultimately religious, since everyone
believes a god of gods, the most pervasive one being ones own self, which has become
as what-God-is to them as Satan challenged and promised to Adam, showing the fruit
from the tree of Knowing Right and Wrong so that he can decide what is right and
wrong apart from the Creator.
Faith(s) usu. in plural, often used syn. with religions or religious faiths.
However, faith (singl.) is not same as religion or belief. There is no
such thing as faith in faith (? faith in the word faith).
Related expressions
oligopistos Mt 6:30; 17:10 v.l., etc. /of little faith; /> with little faith NWT;
/x: small faith; /xx: small in faith; /xx: little belief
ide (Fr.). A reading material: Arthur Lovejoy (1936), The Great Chain of Being History
of an Idea.
b
worldviews - www.sleepingbaby.net/jan/Essays/worldview.html (evolution theory as a worldview);
a
apistia Mt 13:58; 17:10 v.l. lack of faith16; /x: unbelief KJV, ESV, NET,
etc. [belief with church dogmas, doctines, creeds, and teaching. *Unbelief is
a religious jargon, not belonging to the vocabulary of the Scripture.]
[??Danker p. 43 refusal to give credence to] Mt 13:58; 17:20; Mk
6:6; 9:24; 16:14; Rm 3:3; 4:20; 11:20, 23; 1Ti 1:13; Heb 3:12, 19;
apistos (1) without faith/trust; [not putting or unable to put trust]; /xx:
unbelieving Mt 17:17; Mk 9:24; Lk 9:41; Jn 20:27; 1Co 6:6; 2Co 6:14;
1Ti 5:8; /x: unfaithful; (2) faithless, without filelity/commitment, fickle
(Danker), unbelieving; Mt 17:17; Tit 1:15; Rev 21:8; (3) incredible,
farfetched Act 26:8;
apiste not to, or refuse to believe Mk 16:11, 16: Lk 24:11, 41; Act
28:24; 1Pt 2:7; be unfaithful Rm 3:3; 2Ti 2:13;
Cf. apeitheia (disobedience - /x: unbelief - DRB) Rm 11:30, 32; Eph
2:2; 5:6; Heb 4:6, 11; Col 3:6
()
()
On the contrary nowhere the Scripture does say or suggest faith saves a
a
The Five Solae of the Protestant Reformation: Sola scriptura, Sola fide, Sola gratia, Solus
Christus, Soli Deo gloria
person. Faith does not give salvation. In fact, it is faith that brings salvation;
salvation is in restored relation to God with life quickened by the Spirit.
Salvation (be saved) is not an event, but rather a continued process of
restoration of relation to sanctification and glorification a . The notion
salvation should not be confused with the salvation event by Mashiahs
death, nor with ones being born again. Faith is not a mantra for achieving
salvation, or spirituality, nor a mantra for prosperity (as used by the *cult of
Word of Faith).
Not to be confused with righteous on the ground of trusting God (>
justified by faith Rm 3:28)
come to believe in
2:11 (come to trust in JNT); 12:36; 20:31
believe into the name of
1:12; 2:23; 3:18
believe into him
7:5, 48; 9:35, 36; 11:46, 48; 12:36, 37, 42, 44; 16:10, 30; 17:20
believe (dative)
2:20 (words); 8:31 (him);
believe (the light) through him
1:7
believe things, facts
1:50; 3:12;
get to believe (it)
11:15; 20:8;
www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/glorification.html
faith as if belief.)]
The expression come to me (erchomai pros eme) is followed by the one
who comes to believe in me (ho pisteun eis eme) in Jn 6:35. Cf. in 7:37 (let
come to me and drink). It is not believe me, neither simply believe in me.
On the other hand, Jn 12:44 is one instance which does not carry such sense
of coming to believe, but having already come and now putting trust in
Him.
pisteu eis to ononma believe into the name of ~ (Yeshua). come to
believe in the name of ~ (IRENT); It is not about having faith on the name
itself (that has to be correctly spelt and inscribed meticulously and prounced
repeatedly), as if it has magic power used as a mantra). Note that Yeshua
Himself was never shown in the Scripture uttered the divine name YHWH
and had pain to teach the sacred name to people or even His intimate
disciples, but was shown that He always addressed Him as Father. [Note only
in the quoted text of Psa 22:1 as He utters on the Cross Mt 27:46 (Eli,
Eli) // Mk 15:34 (Eloi, Eloi) we hear My Elohim in recition of the Psalm.
If the name YHWH is of supreme importance, this would be the one decisive
moment it would be heard, but not. To have the name revealed, revered and
honored in the life of believers has nothing to do with putting effort to
inscribe and utter the name as often as one wishes which is the other side of
blasphemy.
*Judaism; Yehudism
Hellenistic.
Rabbinic Judaism vs. Karaism (Karaite Judaism)
Cf. Sabbateans; cf. Hasidism;
Modern Judaism - Reformed Judaism, Conservative Judaism, Orthodox Judaism,
Ultra-Orthodox Judaism, and Chadasim;
Difference between Jewishness vs. Being Judaic.
*Judaism, *Judahism (< *Yehudism)
By his recombination of existing elements and his own creative additions, he permanently
replaced the religion of ancient Israel with a new one. This, because of its conceptual locus in
the southern kingdom, focusing on Jerusalem, is best called Judahism, and it followers
Judahists or Judahites. This is not a word trick. The new system of belief and practice has
to be distinguished both from what came before it (of which, note, we have no direct
knowledge, only light filtered through the writings of the Judahists). And, equally, it has to be
distinguished from its successor, the great invention of the second through fifth centuries of the
Common Era, Judaism whose follower we know as the Jews. The difference here is not
linguistic: all variants of Jews, Jewish, Judaism, Judahism, trace their origins to the
Hebrew word Yehudah, referring to the tribe of Judah. The difference is historical and one
of the primary rules of historical work is not to use one term for two distinct phenomena. The
religion of Judah, based on Temple sacrifice to Yahweh, up to the destruction of the Second
Temple in 70 CE , is distinct historically from its descendent, the post-Temple faith, usually
known as Rabbinic Judaism.
From Donald Akenson (1998), Surpassing Wonder The Invention of the Bible and the
Talmuds, (p. 28)
History of Christianity
Ref: E. de Pressens (1870, translated by Annie Harwood), The early years of
Christianity,The apostolic era.
https://archive.org/details/earlyyearsofchr00pres (downloadable)
*Christianity, the *Way; the Way of the Mashiah (Mashiahnity); Christianism
History of Christianity.
Anti-Semitism;
www.ftarchives.net/foote/crimes/contents.htm Crimes of Christianity Ch.
Rise of Papacy; Ch. IX. The Crusades.
Mt 27:25 His blood be upon us and upon our children here one
of the most misunderstood, misinterpreted and misapplied passages in
the Bible through out the history and practice of Christian Churches.
( www.levitt.com/essays/bloodlibel.html ) [blood on someone; blood
on someones head Hebrew expression (e.g. Deu 19:10; Jos 2:19;
2Sam 3:2829; 1Kg 2:33; Jer 26:15; Ezk 18:13).] [our children here,
i.e. metonymic for people in Yersalem there with them. (Similar usage
in Mt 23:37 //Lk 23:28).]
All of these statements (in fact, any kind of *statement) are by and large
incomplete without precise agreed-upon definition of the words christianity,
religion, and the religion. Most can readily acknowledge that Catholicism,
Protestanism, etc. is Christianity (or a Christian religion/faith). At most, what
can be said without reservation is Christianity is a religion not like others.
One thing is certain. Christianity, whatever it should mean, has become a
religion - religion by power, of power, and for power to be over people. [Power
of a religion or a church is unrelated to the creative Power of Elohim.]
As a religion, which is out of human endeaver, from the seed of the post-Easter
faith in Him, it has well established in 4th century CE, as a Constantine
Catholic Church (along with Trinitarian doctrine see a separate file on this),
which took over from the Hellenic Christianity, the latter was an offshoot of
Messianic Judaism (Apostolic Christianity) to which the disciples of Yeshua
belonged. Christianianity was NOT founded by Yeshua, nor by His twelve
Apostles or Paulos.
Christianity is a collection of different brands of a religion comprising hundreds of
denominations. A better term would be Christianism.
So-called Christianity is a religion of Christians; so-called Christians are people
with Christianity as their religion.
Cf. related jargons - Christ-centered authentic Christianity; Cosmic
Christianity; Mystic Christianity
Related terms and expressions:
*Christianism a neologism for Christianity as a religion or Christianitydervied relgion. The term is in line with other religions, such as Islamism,
Buddhism, Hinduism, etc. Most of time when one hears Christianity, it is
not what it is meant, but rather Christianism. [E.g. Catholicism,
Anglicanism, Methodism, Protestantism, Calvinism, Arianism,
Evangelicalism, Pentecostalism, etc.]
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Act 22:4 The Way [= 9:2; 19:9, 23; 24:14, 22] [i.e. the Way of the Lord (Act
18:25. Cf. the Way of Elohim- 18:26) = teaching of Mashiah (> Messiah) true
definition of Christianity (< Mashiahnity neologism).
Jesus may be a Christian as some like to see, but the historical Yeshua
was not a Christian in any sense of the word. He did not found a Church.
The so-called Christanity was not in existence in the early part of the first
century CE. Its beginning should be when Constantine Catholic Church
emerged to ascend in power, surely not Apostolic Biblical Community of
Mashiah followers. [Cf. We can say Marx was a Marxist, and he cannot be
otherwise. He was the first Marxist.]
Cf. the word Messianity is a new-age cult in Japan, unrelated to Christianity, nor to
Mashiah. Not clear how an English word of neologism got into Japanese setting. It is one
example of degenerate use of the word messiah unrelated to the Biblical word.
something different, a social phenomenon of its own The ways that two groups of people parted led to the development of (Constantine
Catholic) Christianity. It is not quite correct to label it as 'separation of Christianity
from Judaism'
Ref: Rabbi Moshe Reiss, THE PARTING OF THE WAY AND THE ROAD
NEVER TAKEN www.moshereiss.org/christianity/08_parting/08_parting.htm
Shanks and Vermes, Ed. (2013), PartingsHow Judaism & Christianity Became Two
Julie Galambush, Reluctant Parting: How the New Testament's Jewish Writers
Created a Christian Book
www.barnesandnoble.com/sample/read/9780060596361
Shaye J.D. Cohen, Ways that parted
James D.G. Dunn (2006), The Parting of the Ways: Between Christianity and
Judaism and Their Significance for the Character of Christianity
http://natzraya.com/Books%20on%20Judaism%20and%20the%20History%20
of%20the%20Jewish%20People/James_D._G._Dunn%20%20The_Partings_of_the_Ways_between_Christianity_and_Judaism%20%28
2006%29.pdf
Churchianity (pejorative)
1789, Samuel Parr, (Ref. John Johnstone, editor, The works of Samuel Parr, ...: With
memoirs of his life and writings, and a selection from his correspondence, volume 1,
published 1828, page 341:
In October, 1789 (says Dr. Parr in the Sequel, p.99), when I preached for the
Charity Schools at Birmingham, I earnestly recommended to the audience two
admirable sermons which Dr. Priestley had written, &c. &c. / This commendation
gave great offence; the name of the arch-heritic was poison to the orthodox ears of
many of the congregation. One of them in the vestry, immediately after the
sermon, ventured even to expostulate with the preacher; and to represent to him
that the sermon recommended might he admirable and good Christian doctrine, but
that the author was an enemy to the Church, and therefore ought never to be named
within its sacred precincts. Parr heard him out, and then calmly replied, "Sir, you
are the best vindicator of Churchianity I ever knew."
1852, Edwin Paxton Hood, Lamps of the temple: shadows from the lights of the modern
pulpit, page 329:
Such religion is Churchianity; it is not Christianity. Christianity means the
religion where Christ is all; Churchianity, the religion where the Church is all
2002, Charles Jenkins, Keeping Sane in a Crazy World, page 84:
The Priest and Levite represent Churchly Movements, They represented
Churchianity that is powerless to lift suffering humanity. What is wrong with the
world today is that we have too much Churchianity and too little Christianity
as living truth fellowship); often has mantra to use invoke their God or gods.
Psychological elation, euphoria, ecstasy; Speech purported to be prophecies, which
borders on predicton game, rather than delivering the message the Scipture reveals;
psychological techniques hypnosis, mass hypnosis, frenzy exhibitionism with
negation of self; deviant behavior becomes acceptable (esp. sexual activity). People in
a cult does not see it as a cult, and behemently denies it and gets upset when
challenged; they lose freedom as any human being entitled as being created after
Gods image. Paradoxically they feel content in their bondage; as it does provide them
comfort. [Word thesaurus jargon, nonsense, gibberish, mantra, abracadabra,
charismatic babbling. charm. amulet]
Cult of Christianity
a cult off Christianity; a Christian cult; Cf. Christianity as a cult.
www.apologeticsindex.org/2765-cult-of-christianity
Christianity
[Ref. Doctrine]
Doctrines The term doctrine is in distinction from its etymological meaning
teachings. All the doctrines are human doctrines (including anti-doctrines). They are
fundamentally product of human thoughts and minds; ostentatiously having come out
from the Bible. There is no doctrine which is from God or from the Scripture. They
are picked from the Bibles and interpreted to formulate (fallible) religious and church
doctrines. Thus, when two opposing doctrines are eventually found both to be
inaccurate or insufficient.
Much of doctrinal conflicts are colored by (ecclesial) power-struggle rather than
(scriptural) truth-seeking. What we call Biblical doctrines are our products of human
minds from the Scriptural truths, simply pronounced. The Scripture is not where we
find elaboration to form a doctrine; it simply states and pronounces the truth of it. We
should not need a doctrine to point to a truth. Notice, the Greek word for doctrine
(as in KJV) means simply teaching. Once truths are labeled as doctrines, its
character changes and becomes to serve a particular need in theology.
the niceties of logic and scientific method. [Quoting from One God in Trinity,
Ed. Toon and Spiceland (1980) (Ch. 7. Bernard Lonergan by Hugo Meynell, p. 96).]
However limited and inadequate they may be, the doctrines, including anti-doctrines,
are here with us, by us, and for us serving us at intellectual level for polemical,
apologetical, and evangelical needs. A doctrine is not something popped up once in a
while, but is in continuous development when they are put on the considerable time
span of our history to be challenged and refined. After all, doctrines are not
fundamentals but are derivatives which come out of reading the Bible, being affected
by eisegesis, presumptions, constrains, traditions and agenda. The fundamentals we
have to care for are that which are plainly proclaimed in the Scripture.
Examples: [Note that all these religious or church creeds as well as doctrines,
beliefs, and ideologies (isms) everything is a fertile product of human thought.
Whether they are in harmony with revelations and proclamations in the Scripture is
totally another matter, as argued by their fierce proponents or antagonists.]
Statement of Faith
in
of-the
of-God.
the
kingdom
Messiah
a=
The word sermon does not appear in the Bible (The very common word
'sermon' does not appear in the Bible a. The Sermon on the Mount in G-Mt and
its parallel in G-Lk are collections of Yeshuas teachings, not sermons as
such; hence they are titled in IRENT as so-called Sermon. Peter's speech after
Shavuot (> Pentecost) in Acts 2:14-40 is labelled as a sermon, but it is rather
what is called a preaching.
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Everything and every way we think and say should be upon firm foundation of
logic and reason - pertains to faith, not just science. It is not enough to be
reasonable.
It is to be in harmony with truth. It is not enough to be harmonious,in
balance or going with the flow
For our life to be meaningful, it needs intellect. One, however, does not have to
be intellectual. To have intelligence does not mean one to belong to
intelligentsia (from Latin intellegentia).
Reading material: Deist John Toland Was Right! Even Religion Must Be Intelligible
The problem of the verb IS.
Jesus is the Christ, a typical English sentence in westernized Christian language, is almost
tautological and non-sensical. What does it mean? How far is it from the expression Yeshua is as the
anointed one by Elohim anointed to be a king, a prophet, and a kohen (priest)?
a
Relational basis of being and doing: Such words like righteousness love
faith prayer salvation sanctification justification, do not represent abstract
concepts, nor they as things to have/acquire/pursue, but reflect relationship.
Doing is only a corollary; becoming is only a consequence. [Cf. ontology]
[Cf. Gk words for the participle being: (1) n; (2) huaprchn
*form
primitivism)
The Five Solas, the five pillars of Reformation, are five Latin phrases (or
slogans) that emerged from the Protestant Reformation intended to summarize
the Reformers' basic theological principles in contrast to certain teachings of
the Roman Catholic Church of the day. "Sola" is Latin meaning "alone" or
"only" and the corresponding phrases are:
Sola Fide, by faith alone for Gods taking us righteous to His name.
(justification) (Rm)
Sola Gratia, saved by grace alone, not by merits. (Eph 2:7 grace and faith)
Sola Scriptura, by Scripture alone for the authority overriding traditions of
human organizations, religions, and theologies. (2Pe 2:20; Rm 15:4; 2Tm 2:16)
[does not mean to read the Bible of ones choice (my Bible) and read the
Bible alone to read apart from other people. The Scripture as the whole
(not some books or some verses of pick-choose-mix), not the
interpretation personal (alone private) of a person or a group, is
authorative and leads to the ultimate authority, God Himself. All
intepretations and doctrines/dogmas are products out of mortal human
minds which cannot be outside sin nature in pursuit of ones own power
and pleasure, instead of Gods glory and honor.
Robbers Council
http://bookofconcord.org/
The word spirit (in English) covers also mind mental attitude thinking.
Likewise, Gk pneuma, which overlaps its semantic field with what is translated
as soul. [Cf. 2Tm 1:7 a spirit of shrinking back in fear (deilia cowardice) and
of power and love ~
*Divine person vs. divine beging vs. deitiy vs. divinity (divineness);
*person; *Person
[Word study: person, human person, non-human person, figue, portrait, image.
Cf. Latin persona (actor as in a drama).]
[The word person in English various meaings, senses, usages, and
definitions. The term person by some may not be same as person by other,
depeding on various purposes of discussion/statement. E.g. as a legal entity, it
covers much more than a human person/being, e.g. corporation. In law, man
and person are not same. Any human being is man. A person is man who is
considered according to the rank he holds in society, with all the rights to
which the place he holds entitles him, and the duties which it imposes
http://legal-dictionary.thefreedictionary.com/person
www.newadvent.org/cathen/11726a.htm - as a theological term. Especially
used in the non-biblical Trinitarian belief and doctrine, it provides
undecipherable gobbledygook, as the word is used totally different sense
without succeeding to remove confusion. Even a statement is made saying that
Jesus is a human being. He is a divine person, but not a human person!! - the
statement which cannot make any sense. The original sense of Latin and Greek
terms does not show up in the English translation word person. [Cf. persona,
hypostasis, hypostatic union, personality, personhood, (two) natures of Jesus,
etc. Cf. Korean ) Cf. divinity meets humanity in Yeshua; not
Jesus is not a human person, the person Jesus Christ is fully God and fully
man??!! Divinity meets humanity through *Incarnation of the Logos as
Immanuel; humanity meets divinity in the Ascension of the Resurrected
Yeshua the Mashiah.]
a
/humankind Everet Fox (1987), In the Beginning: A New English Rendition of the
Book of Genesis Translated with Commentary and Notes;
/man most; - a problematic word to use as a translation word since its dominant
meaning is a male. Cf. gender neutrality issue.
/groudling Mary Phil Korsak (1993), At the Start...Genesis Made New;
Related words: Lat. persona; role, character, essence, nature; *personality (psychological term; personal style, character, bent, etc. Belongs to a same level of
word category as spirituality); *personhood (the being of a person; or being as
person), person-ness (not personable-ness); personification, anthropomorphism;
divine person vs. divine being; human being vs. human person. Regrettably, most of
writings on the subject related to religion (not psychology), the term personality is
haphazardly used instead of personhood. Note that the word is usually capitalized in
the Trinitarian jargon (for what purpose?). It should be understood as a translation
word for the Latin and as such it is never stressed that it does not have same meaning
as the common English word person [ e.g. human person divine person. Does
divine person refers to a certain human being or a spirit being god-like one?]. If the
jargon Person is not understood to connote role, it falls into logical and linguistic
quandary. Elohim does come to us as a person, but He is supra-personal and does not
belong to the category of beings or persons, beyond things concepts ideas.
[See EE 19 for a ref. on human being vs. human person regarding Jesus
Christ.]
[See Walk through the Scripture, 2 - Names, Persons, and People on God
Trinity]
In common English usage *person denotes an individual human being. It is derived
from Lat. persona (actors mask, character in a play) which became to be used to refer
to a human being. However, the word is in common usage of English words and to use
in as specialized technical word for their theology only results in its tri-theistic
metamorphosis. In a common theological definition for personhood a person is said to
possess attributes (of will, intellect, uniqueness of individuality) as well as actions.
[However, without considering identification of the reality this argument does not go
personification, a very common literary device. Such is involved with the debate on
personhood of the Spirit. The Spirit (the holy Spirit) is the Spirit of God, not a being,
an entity, or a person separate from God. See Jn 16:13 for a common Trinitarian
misunderstanding of grammatical gender as evidence of personhood. There is no exact
word in Hebrew corresponding to person as there is none in Greek.] [To say person
we should be able to locate in space and place as well as within time, a dimension to
which the realm of spirit does not belong.]
personal vs. of person: Most of time we see the adjectival form personal is used
where the usual context requires of person. It is misleading as it carries a word
picture of personable or personal to me, etc. a
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Adjective problem e.g. Personal vs. Of person. In addition to a host of issues on the
word and term person itself, its adjectival form in English personal has the same problem
of other adjectival words where the noun and its counterpart do not share same nuance and
sense. E.g. the word beauty has an adjectival form beautiful, but the latter does not have
anything connected with the concept of beauty. In other words, English does not have a
separate form with the meaning concerning with beauty or of beauty. Cf. The natural
law is not quite same meaning as the law of nature.
A quite similar case is for the word spirit. There is no English word which has meaning of
concerned with spirit or of spirit. On the other hand the adjective spiritual has a sense
a
The problem occurs this word is used as a special theological term to designate the
mode of being of God in reference to the divine Triune (the Father, the Son, and the
Holy Ghost Mt 28:19b KJV). Its theological use is from the Latin word, which
became to be used a translation of the Greek concepts. The effect produced by such
theological tradition (in line of Trinitarianism) is an image of Godhead, contrary to
the Scriptural truth. Some proposes the word capitalized Person as a special term to
use to articulate with it differentiated from a (human) person. Such a term Person is
purely contorted artificial theological construct (as if a short-hand) and does not help
human mind comprehend and actually mislead by portraying as a single figure with
three heads or three faces (Gk. trikephalos) for a tritheistic three-person God-head.
The confounding problem is the meaning of the word person in English, which has
nothing to do with the term as the Trinitarian theological construct a, which ultimately
changed the Trinitarian idea (as a reaction to the Arian heresy of Christ being a
creature) to be guilty of being de facto tritheism. The Creator YHWH Elohim is not
a person, nor a God. [Hence His name is a person-name for the humans can see
Him just as He has revealed to them; it is not a personal name.] On the other hand,
Yeshua was a person, human as well as divine [as He was equal to His father (Jn 5:18)
and all the fullness of Elohim dwelt in Him (Col 1:19; Eph 3:19).] [See a separate
discussion in Appendix: On Trinity.] [A detailed discussion on the statement God is a
person is found in Appendix: IS GOD A PERSON?.]
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*Divine person vs. divine beging vs. deitiy vs. divinity (divineness);
different from of spirit. Hence, in IRENT translation, the word spirital of a neologism is
used.
E.g. music of beauty = beautiful music cf. beauty of music musical beauty.
John J. ODonnell, The Mystery of the Triune God (1989), Ch. VI. The Concept of Person in
Trinitarian Theology, pp. 100-111.
a
*Personification
Personification is a common figure-of-speech literary device to represent a thing or
abstraction as a person. In most cases, it is easy to recognize as a literary device. An
example is love in 1Co 13:4ff. No one would mistake from such expression (e.g.
love endures) that love is meant here as a person!
However, the issue of the personhood of the Holy Spirit [sic] is a real source of
controversies and contentions (all unnecessary) doctrinally speaking. See under
*holy Spirit in BW #3 for further detail. [Again, not to confuse the word person
with the term person of Trinitarian theological construct see above.]
One of the great cause of the problems in the line of the Trinitarian doctrine is a
literalistic interpretation of the Bible of the translated words and terms. Even the word
person (often capitalized as Person) is a stumbling block for their mind-set. God is
NOT a person. He is a supra-person being (being byond the semantic realm of
person). If this term in the doctrinal statement is literally understood as its original
Latin word persona, there would not be confusion and misconception, since it mean
mask or role, not a person in modern English usage. The doctrine should move
from Trinity (unity of three Gods), but Tri-unity (unity of the triune) creative works
of love is by Elohim YHWH through Yeshua His Son in the power of holy Spirit to
reach the humanity the power radiates out jus as the sun shines [Mt 5:45] with no
discrimination or directionality to bing out its energy for the benefict of His created
world. That includes all the blessings from Him, such as salvation and torah
(teaching/guidance/instruction) among others. Only human beings were given a
existential freedom to accept or to reject Elohim and His gift.
[Note: Grammatical gender should not be used to prove personhood of something. E.g.
Jn 16:13-15 parakltos (masc.) (16:7 = 14:16); here in this verse it is equated with
Spirit (neut.). However, grammatical gender cannot dictate how its gender should be,
and it cannot prove the *holy Spirit to be a person or a God. All translations renders as
he 3rd person masc. singular pronoun. The side effect is to prop up a non-biblical
doctrine of the holy Spirit as a person, the third Person of the Trinity God, God the
Holy Spirit. If the Spirit has any sort of gender, it would be thematically feminine. (Cf.
personification of wisdom in the book of Proverbs of O.T. Prov 31:10-31. Cf. spirit
of wisdom - Exo 28:3; Eph 1:17 Gk. sophia fem.)
*Anthropomorphism (cf. literary personification)
Anthropomorphism is the representation of objects (especially of a God-being)
attributing human characteristics, forms, attributes, faculties, or behavior to nonhuman entities, such as a god, animal, object, or abstraction.
God is not like a man (Num 23:19), but, for instruction of the many, he is like
a man. Philo [quoted in David Clines, Yahweh and the God of the Christian
Theology, Theology Sep 1980 83 (p. 325)]
Many are written with such a title as Many names of God Many names of
Jesus [sic]. These names are not names, but titles, epithets, alias, descriptors,
even false names). Mone than one name is not a name. One name suffices.
Name a word to designate a person, place, or tangible or intangible object. In
the Scripture it is persons name that concercerns us. Heb. sem; Gk. onoma a
57F57F
59F59F
[Related terms: label, epithet; title, calling name; symbol, designator, identifier;
pointer. Many synonyms and related words. d]
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See WB#3 for idiomatic phrases, such as in (someones) name into the name
of [based] upon the name of e.g. associtade with verbs, such as baptize,
pray etc.
The title e signifies what the person is (as a term to denote persons role,
mask, or function with which to relate with others). With descriptive
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NAME (Heb. sem; Gk. onoma) - The designation of a person or place. Names carry more value and
importance in biblical than in modern usage. Not only may a name identify, but it frequently expresses
the essential nature of its bearer; to know the name is to know the person (cf. Psa 9: 10 [MT 11]).
Eerdmans Bible Dictionary (1987)
b
what is a name - www.jimwegryn.com/Names/What%20is%20a%20name.htm
c
persons name analysis (as in kabalarian style a common practice in the oriental society.
d
Synonyms and related words for name:
nomen, moniker, appellation, epithet, personal name, cognomen, nickname, byname, sobriquet,
agnomen; last name, surname, family name birth name, first name, forename, Christian name, given
name, maiden name, married name; anthroponym, autonym, patronym, matronym, hypocorism, pet
name, pseudonym, noms de guerre, alias, code name, cover, pen name, stage name, nom de plume,
brand, trade name; signature, demonyn, handle, sign, mark, econym, icon, symbol, badge, tag, place
name, toponym, label, title, classification, designation, rubric, eponym, common name; genus,
denomination, class, species, type; anonym.
e
title One may carry several titles. E.g. the titles which are carried by Yeshua are many and
some of them are same as the titles for Elohim Himself. Here these titles should not be confused as
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E.g. God, Gott (German), theos (Greek), (Ko. Catholic) = (Tanzh - Chinese; Lord of
Heaven; cf. ); (kami, - Japanese), Allah (Islam), Brahman (Hinduism) all are
titles.
be worshiped.] a So prevalent and fervent among the People of the Book, all
the dissensions and divisions, dogmatism, doctrinarism, as well as sectarianism,
heresies, and political contentions can in fact be traced from their ignorance on
the revealed name and from their sheer ignoring the significance of the name
with only lip service on the name as shown in their religious tradition. It is not
difficult to see that ultimately they find themselves disconnected from the very
root of all Hebraic root of their Bible and their faith. b
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65F65F
Nothing is important for a person other than the name belongs to him. To
honor someone is to keep the name honored. Honoring Gods name c is the
single guideline we have for the life of every soul as made in the image of
Elohim. The first stone-tablet of the Ten Commandments (Exo 20:1-11; //Deu
5:4-15) is the beginning of all the teaching, instruction, and guidance (=
*Torah in its basic sense) and lies in one theme Honor His name as He
himself has revealed. This exactly corresponds to the first in the Lords Prayer
(Mt 6:9 //Lk 11:2 in the sense of Our Heavenly Father Your name shall be
honored rather than You name should be made special, sacred, sanctified, or
hallowed, if we ever understand whatever these English phrases might mean
in modern and archaic usage. This is exactly When martyrs die it is to keep
Gods name honored, not so much to keep his faith, as if faith is something
precious and valuable. When one follows the commands, it is done in the very
name to keep the name honored and with the authority granted from Him.
Gods name is not what we pray. d
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To honor the name is far beyond having concern of how it should be spelt and
of how it should be properly pronounced. It is not about how to keep it safely
from uttering it in a manner unworthy to the name (taking up in vain). Not to
keep the name honored means to be meticulous in keep uttering and putting
down on the writing on every occasion, everywhere and on every place. Both
cannot escape to be seen as affront to His name.
or used as a mantra to invoke to tap power from. Cf. so-called Sacred Name Movement.
We all are in urgent need to get back and keep coming back, not just back to the Bible,
but, through the Bibles, back to the Scripture itself. It should not be read as something
written in Church language, but in the original language to the original audience. A danger
still lurks for us to be carried away and read it the way we want, not to hear what the
Scripture says. [Tony Evans, http://youtu.be/HmfFW0gPuyE (Jesus Through the Bible)]
b
On honoring Gods name: In the Scripture things are good or not (i.e. worthy or not) only so
simply by whether Gods name is honored or dishonored. (Cf. Mt 6:9 //Lk 11:2; Cf. Exo 20:7.)
See elsewhere here for good things vs. *unworthy things.
c
Praying the names of God is a title of a book. Probably misnamed (or rather title). We do not
pray Gods name; we pray to Elohim whose name is YHWH.
d
The name is a pointer to what the name stands for, that is, the identity and
reality signified by the name. To know experientially the revealed Name is
the beginning of faith in the One whom the revealed name points to. a
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If we take a common example of father-son relation, father (to his son) is not a name,
but a title. His name = the person Father. That he is the father is far more than that he
has a name to be identified with, but he comes as father in such special relation.
Would anyone call ones own father by his name as he thinks to honor him by doing
that whenever, everywhere, to everyone?
The name when put on ones lips or in letter is to refer to the reality behind, but not to
call out or apply to whatever one can think of. The same position holds as well for
attempt to use Gods personal name as a translation word in the Bible vis--vis His
titles, Lord or God.
The expression God has many names b which is used by biblical scholars and
writers actually borders on blasphemy, unless only when the word God is
meant for a God of ones own creation. The God of the Scripture (Elohim) has
only one name, the name which He himself revealed, that is, YHWH.
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*Passion
[ the Passion (capitalized; usually with the definite article); a special religious
jargon for suffering and death of Yeshua]; [Fr. Latin pati (to suffer; to endure)
same as for patient, patience. Not related to a common English word passion
with something to do with emotion feeling desire which is from Latin
passio, related to Gk. pathos.]
*blasphemy
Blasphemy against Elohim and His spirit, dishonoring His name not only by
(abusive) speech, but also by action dishonoring the name of Elohim out of
ones mind from thoughts out to expression and attitude into ones action,
behavior and conduct. [It is shown in their entertaining shows on puppet (?
pulpit) stages in mass mania, peddling of Gods words, degraded behavior,
cleaning out others wallets collecting in the name of their Gods.]
to know the name is frighteningly important in our life where one can only exist to other
engaging in dynamic interaction. In any human society it is the beginning of a relationship in which
even love shows its existence. [E.g. to go by on a first name basis in the Western culture is
sourly missing in the oriental culture.]
b
God has many names Google search shows almost a half million hits. There are quite a
number of books written on the theme. What is seen in a book by John Hicks (1982), God has many
names, is the God (=Elohim), mistaken having many names, is to be replaced by a nameless God
[s.v.] of religious pluralism.
a
impossible to receive forgiveness God has already given. There is no such thing as
ASKING FOR FORGIVENESS, for those belonging to the corporate body of
the Mashiah (Mashiahn Community) were and are already forgiven from the work
of the Mashiah on the Cross. They ALREADY possess forgiveness.
to Yeshua as Messiah and Savior. Thus, they were rejecting the only
salvation and forgiveness god has provided. (see Jn 16:8) CBL Matthew, p.
245]
Greek verb euaggelioz bring good news (to people) [from which the
English word evangelize is derived] [basic idea is bring it to people. All
other translation words such as announce, declare, publish, etc. are secondary
and often distorts the meaning.] (Lk 1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1;
9:6; 16:16; 20:1; Act 8:4, 12, 35; 10:36; 11:20; 13:32; 14:7; Rm 1:15;
15:20; 1Co 1:17; 9:16, 18; 2Co 11:7; Gal 1:8; Eph 3:8; 1Pt 1:23; 1Th
3:6; Rev 10:7; 14:6; Gal 1:8)
Lk 1:19 /bring ESV, ASV; /announce (something as good news? Cf. nuance
of announce coming over public address system or broadcasting); />
proclaim (- that it is really good news?); /> declare NWT ( - as if a
document or legal edict?); />> give BBE; /show Bishops; /x: tell GNB,
CEV ( for what??); /x: preach (- preach Gospel?? or preach someone on
something related to Gospel??); /x: publish (- a NWT jargon - as if a
publication??);
/good news; glad tidings; the gospel; the Gospel; the good news
Danker p. 152.
euaggelioz [eu, aggelioz (w 'announce'; 'bring/announce good news', such as a
military victory] [basic sense is bring good news to (people). /announce the glad
tidings Darby; /x: declare the good news - NWT; /preach the gospel KJV+; /x:
proclaim the gospel NET, LITV, MKJV, LEB, Cass, etc.; /x: show the good news;
/x: tell the good news ISV, CEV; /x: tell the Good News ERV; /x: spread the good
news] [IRENT consistently renders as bring good news, with a few exception as
announce good news (e.g. Act 5:42, 14:15).] [Cf. see below *proclaim* (e.g.
proclaim the Kingdom reign of Elohim) with the verb kerusso (proclaim, herald).]
-1. 'pass on information that spells good tidings to the recipient', bring/announce good
news Lk 1:19; 2:10; 1Th 3:6; Rv 10:7; 14:6. A transition is readily made to
-2. 'spread good tidings of God's beneficial concern'
(a) publish good news/tidings, of proclamation by John the Baptist Lk 3:18; by Jesus
4:18, 43; 7:22; 8:1; 9:6; 20:1; by unspecified parties 16:16.
(b) specifically of proclamation w. focus on God's saving action, explicit or implicit, in
connection w. Jesus: publish the good news, publish the gospel Ac 8:4 (eu. ton logon),
12, 35; 10:36; 11:20; 13:32; Rm 1:15; 2Co 11:7; Gal 1:8; Eph 3:8; 1Pt 1:12; abs. Lk
9:6; Ac 14:7; Rm 15:20; 1Co 1:17; 9:16, 18.
euaggelion [eu, aggel; 'reward for good tidings'] in NT only in the specific sense
'God's good news to humans', good news
(a) as content of proclamation by Jesus Mt 4:23; 9:35; Mk 1:14f.
(b) as content of apostolic proclamation, with focus on God's action in connection with
Jesus Mk 8:35; 10:29; 13:10; 14:9 (cp. Mt 24:14; 26:13); Ac 15:7; 20:24; Ro 1:1 and
oft. in Paul's writings; 1 Pt 4:17; Rv 14:6.
euaggelists 'one who publishes/proclaims God's good news', evangelist Ac 21 :8; Eph
4:11; 2Ti 4:5.
* My gospel - according to my gospel (Pauline letters Rm 2:16; 16:25; 2Ti 2:8) -/the good
news I preach NWT; /the Good News I preach GNB; [The gospel whatever sense it is in
is hardly can be the Pauline Gospel of a Pauline religion Gospel of Paul, about him, from
him, but the very Gospel of Yeshua the Mashiah which Paul took on to proclaim to the
Gentiles. /according to the Gospel that which I received and am proclaiming about the Lord
Yeshua Mashiah.]
Greek verb kruss proclaim herald); />> preach KJV; /x: publish NWT
jargon;
Examples showing inconsistency: proclaim; preach; publish (in NWT); (the word
preach and preacher are religious and church jargons. The expression preach
the Gospel is archaic and non-sensical.)
in KJV 2x (Lk 12:3; Rev 5:2); 141x; 7x Rm 10:14, 15; 1Ti 2:7; 2Ti 1:11; 2Pe
2:5;
in ASV 24x, 109x, 7x Act 17:18; 1Ti 2:7; 2Ti 1:11;
in NWT 7x, 72x; 11x 1Ti 2:7; 2Ti 1:11; 2Pe 2:5;
in NET 94x; 67x; 0x 1Ti 2:7; 2Ti 1:11;
in NIV 37x, 116x, 0x 2Pe 2:5
in ESV 72x, 80x, 0x Act 17:18; 1Ti 2:7; 2Ti 1:11;
in NASB 49x, 107x, 0x Rm 10:14; 1Ti 2:7; 2Ti 1:11; 2Pe 2:5;
in Diagl 27x; 28x; 36x; none;
*apocalypse
http://catholic-resources.org/Bible/Apoc_Def.htm
In popular terminology today, an "apocalypse" is a catastrophic event (e.g., nuclear
holocaust).
In biblical terminology, an "apocalypse" is not an event, but a "revelation" that is
recorded in written form:
it is a piece of crisis literature that "reveals" truths about the past, present, and/or
future in highly symbolic terms;
the revelation often comes in dreams or visions, and usually needs to be
interpreted with the help of an angel;
it is usually intended to provide hope and encouragement for people in the midst of
severe trials and tribulations.
Cf. 1: "The Apocalypse " is an alternate name (used especially by Protestants) for the
"Book of Revelation" in the NT.
Cf. 2: "The Little Apocalypse" or "The Apocalyptic Discourse" are names sometimes
given to G-Mark 13 (and parallel passages in Matt 24 and Luke 21), containing the
teachings of Jesus about the future of Jerusalem and the end of the world.
Related terminology: apocalyptic, apocalyitcism, eschatology /eschatological;
prophecy/prophetic; Revelation; Day of the LORD; Jugdment Day; Parousia; unbibilical
Rapturue; Tribulation; Dispensationalism; Harmagedon;
Millennium/millennial/millennia/millennialism/millenialist;
Not every Apocalypse is purely eschatological (they may also interpret past or
present events, not just the future).
Not all Eschatology is apocalyptic (some look forward to a future that is peaceful,
not violent).
*Bible vs. Scripture vs. Word of God; *book, scroll; *Scriptures, *Torah,
torah, Commandments; New Testament, Old Testament, Hebrew
Scripture,
RENT is the fruit of an attempt for a new English translation of Greek New Testament,
which is undertaken with linguistic and literary approach, quite different from others which
are essentially for their particular religious and ecclesial needs with theological and
doctrinal bias. A translation is often a result of doctrinal position; such translation in turn
lead them reinforce their doctrines. Not just to come up with a translation useful for those
who read it, but to ask them be challenged not only about the translations and the text, but
about everything conceptually and practically tied to the Bible. The Bible has become a
canonical book of religion by the people of the book religion of liturgy, rules, rituals, and
rites, as well as relics and icons. In modern mindset, it is tapped as a book of application.
Translation works of the Bible have reflected the spirit of modernism and religion-ism.
This has to return to the book of life, light, and love.
logos word some renders as utterance in 1Co 1:5; 12:8; 2Co 8:7; Eph 6:19;
[Col 4:3 idiom phrase anoig thuran tou logou open a door for the word to
go out;
phtheggomai speak out, speak, make utterance Act 4:18; 2Pe 2:16;
phn voice, sound Act 24:21; /utterance NWT3; /thing that I cried out
NWT4, ERV, GNB; /voice /statement EMTV
stoma mouth figurative use in Lk 21:15 (/mouth most; /utterance
WNT; /words GW; /ability to speak ISV)
genitive problem; genitive issue
Both in Gk and English, the genitive case (possessive case) carries diverse
meaning and sense. E.g. subjective vs. objective genitive.
Love of God God loves? Loves God? Love from God; Love belongs to God
(divine love).
We say, God loves you. So? What God is, which God? What does it mean to
love? What does it mean God loves?
Mystery of God = Gods mystery
Mystery of the God = mystery, that is, the God [common appositive use of
genitive]
Mt 5:14; Jn 8:12; 9:5light to the world > light of the world; Cf. Act 13:37;
Isa 49:6 a light to the nations (> gentiles)
Jn 1:4 light of men
deceptions of the saints (1) being deceived or (2) deceiving??
nature of nature vs. natural: e.g. The natural law should properly be
called the law of the nature (nature law). Natural tendency is not tendency
of nature (or natures tendency)
Beauty of beauty vs. beautiful
Music of music vs. musical; e.g. beauty of music /x: = musical beauty;
E.g. derivative adjectives from nouns, such as nature natural; beauty beautiful;
history historical; person personal; music musical. These are usually not same
as of or concerning nature, beauty, person, music, etc.
Reading the text of the Bible, the readers inadvertently let the pronouns include
themselves (for interpretation or application).
Problem of singular vs. plural second person pronouns you (cf. thou in archaic)
We what is it exactly refer to? Which group of people? Certainly not the
readers of the Bibles.
Occasionally the referent for the first person singular pronoun (I, my, mine) is
not easy to find, same as for the third person singular masculine (he, his, him)
esp. in the quoted texts.
E.g. Mt 22:43-45
v. 43 He [Yeshua] said to them [the Pharisees],
"How is it then that David, in spirit (/x: Spirit), calls him Lord, saying,
v. 44 "'The LORD [< YHWH] said to my [whose?] Lord [< Master],
"Sit at my right hand, until I put your enemies under your feet"'? [a song sung by
Levites? Or from the lips of David himself]
v. 45 If then David calls him [whom?] Lord, how is he [who? My lord?] his son
[Davids]?"
When the singular masculine third pronouns occur more than once in a sentence
or paragraph, it is difficult to figure out what each refers among several different
persons (incl. God), some of which may be in ellipsis in Gk. and the referent
may not be easy to locate within the immediate text. [e.g. 1Jn 5:10, 16, etc.]
possessive pronoun problem
Problem of usage of English possessive pronouns (mine, yours, his, hers, its,
theirs):
a follower of me (i.e. my follower; one who follows me) vs. a follower
of mine (e.g. a follower of my idea or plan, etc.)
E.g. Mt 26:13 //Mk 14:9 /xx: for a memorial of her (KJV); /x: in memory
of her (ESV); /x: will remember her ERV; /will remember what she has
done CEV!!; /
double possessive pronoun problems:
https://en.wikipedia.org/wiki/English_possessive#Double_genitive idioms Why 'a friend of mine' is not 'my friend's friend ... Why do you say "friend of
mine" instead of "friend of me"?
[E.g. Following Peters confession that he was the anointed one (> Christ),
someone writes: we are all anointed too, since all of us are spirit. The
problems: who are we? What is anointed? What is spirit? What does it
mean to say we (human beings) are spirit? p.78 Louis Charles (2008), Jesus
Religion.]
www.psychologytoday.com/blog/hide-and-seek/201505/empathy-vs-sympathy
http://operationmeditation.com/discover/sympathy-vs-empathy-vs-compassion/
https://youtu.be/1Evwgu369Jw
*pity; *compassion; *suffering; distress; sorrow; empathy (Germ. Einfuehlung
feeling into).
Mnemonic - e for walking in others shoes (experiencing); *sympathy s for
feeling sorry for others hurt
*witness (person); *testimony;
Ref: Andrew Sung Park (1993), The Wounded Heart of God: The Asian
Concept of Han and the Christian Doctrine of Sin
[word study on spirit see also in WB #3] the word as in common English vs.
the word used in the specific text. E.g. spirit of the community; spirit of the
modern world, Spirit of St. Louis, artistic spirit. The sense and usage overlap with
the word soul mind]. The word spirit in the Bible as a translation word for Gk.
pneuma, etc.
[spiritualism practice and ideas of something to do with spirit and spirituality.]
*tolerance;
[www.crosswalk.com/video/shouldnt-christianity-tolerant-peoples-beliefs.html ]
respectful others embracing of ideologies
engagement vs. accommodation; concession, compromise, adulterate; bigotry;
People of tolerantism are proven to be those who are most intolerant of
intolerance especially in religions.
Im willing to tolerate anything - except those who are not tolerant of me.
C-words confusion, contradiction, and conflict and compromise
The meaning, sense, usage of the words soul and spirit are not same as
when they appear as the translation words in the Bibles which they become
religious jargon. [Cf. The book title Soul of a New Machine (by Tracy Kidder
1982); the name of the monoplane The Spirit of St. Louis (flown solo by the
pilot Lindbergh 1927); a spirit of the Olympic game, spirit of our generation
of truth-perverting. all have nothing to do with a spirit being dismembered
soul, etc.]
happiness, blessing, luck, fortune, comfort
*Protection
Psa 91:1-9 QQ to find a decent English translation with King James English.
*study; *teach; *learn; *search; re-search;
*freedom;
www.aish.com/sp/ph/why_harold_kushner_is_wrong.html
*information; disinformation; misinformation
*power and pleasure; *pursuit of power and pleasure
Homo ludens
Homo economicus
Homo religiosus (c/o Will Herbeg, Protestant-Catholic-Jew)
Homo politicus
Homo socius
Homo potestas et Homo hedonicus b [Quote: Power is the ultimate
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Ref: List of alternative names for the human species - Wikipedia ...
Ref: www.bookrags.com/research/homo-religiosus-eorl-06/
HOMO RELIGIOSUS. When the Swedish botanist Linnaeus developed
his system of biological classification in the eighteenth century, the
Enlightenment's ideal of rationality strongly governed views of humanity.
As a result, Linnaeus designated the human species Homo sapiens. Soon,
however, the Romantic movement and the incipient human sciences
accentuated other dimensions of humanity than the rational. In time, new
terms were coined on the Linnaean model to designate humanity in various
distinctive aspects: homo ludens (G. F. Creuzer and, later, Johan Huizinga),
homo faber (Henri Bergson), homo viator (Gabriel-Honor Marcel), and
others. Perhaps the nineteenth century's growing awareness of the
universality of religion, especially in the realm of the "primitives" (as they
were then known), made it inevitable that a phrase would emerge to
express that aspect of humanity that the Enlightenment's ideal had so
opposed: homo...
Ref. David P. Barash (2012), Homo Mysterious: Evolutionary Puzzles of Human Nature
Ref. in Foundations Of Hedonistic Orientation/Choice Theory Alexander J Ovsich (2014)
www.webmedcentral.com/wmcpdf/Article_WMC004562.pdf )
b
laws. Laws of association are the familiar laws with which philosophers usually
deal. These laws tell how often two qualities or quantities are co-associated. They
may be either deterministic the association is universal or probabilistic. The
equations of physics are a good example: whenever the force on a classical particle
of mass m is f the acceleration is f/m. Laws of association may be time indexed, as
in the probabilistic laws of Mendelian genetics, but, apart from the asymmetries
imposed by time indexing, these laws are causally neutral. They tell how often two
qualities co-occur; but they provide no account of what makes things happen.
Causal laws, by contrast, have the word 'cause' -- or some causal surrogate -right in them. for an example from physics, force causes change in motion: to
quote Einstein and Infeld, 'The action of an external force changes the velocity ...
such a force either increases or decreases the velocity according to whether it acts
in the direction of motion or in the opposite direction.'
Causal principles cannot be reduced to laws of association; but they cannot
be done away with.
*sexuality
http://youtu.be/wSF82AwSDiU
The great porn experiment | Gary Wilson | TEDxGlasgow
[on pornography; arousal addiction]
[very worthy to read. Just like any other form of addiction, be it physiological
(drug, drink, nicotine, marihuana) or social (gambling), no one is immune to it,
as advent of internet. It's relevant to all in our postmodern society as human
beings are driven to power and pleasure - be it religion, politics, ideology, and
knowledge. This is about 'arousal addiction', pornography in particular. I saw a
news Colorado state is celebrating opening up of Pot Shop - what is illegal
federal level is now legal. Since whatever involved is money-laundering, they
deal with only cash. IRS has to make a rule how to tax the illegal income, like
levying tax on prostitute income.] [It is just a few example of 'perversion' perversion of truth - right and wrong are not differentiated; illegal (i.e.
immigrants) is no longer illegal. Legal is not much different from illegal in our
great new state ushering in full force in this God-forsaking country.]
Gender confusion -
*punishment (*punish)
Mt 25:46 (into eternal cut-off ~ into eternal life eis kolasin ainion vs. eis zn ainion)
the only occurrence of the phrase eternal cut-off (/>> eternal punishment; /xx: everlasting
punishment KJV). Attention should be given not only to kolasis but also to ainios for the
proper understanding of their meaning and usage within the Biblical text.
[Ref. www.forananswer.org/Matthew/Mt25_46.htm ]
kolasis how punishment is meted out is not in the word itself. It should not be confused with
or mixed up with *torture a [basinos]. This sort of unfortunate word association is
127F127F
A definition of torture - The U.N. convention defines torture as "any act by which severe pain or
suffering, whether physical or mental, is intentionally inflicted on a person" to obtain information, to
punish or coerce and is inflicted with the "consent or acquiescence" of a public official.
subconsciously working in the minds of those who follow a common unbiblical idea as in hell
fire preaching along with pagan soul immortality as well as those who are against such
traditional view of hell (which itself is not in the Scritpure). [Some translate it (by reading
into the word) as cutting off. This is (1) an example par excellence of diachronic
etymological fallacy and (2) reflects how the text is read from their exegetical and doctrinal
approach, rather than linguist and literary approach, thus ignoring how English word works. As
a translation word within the text what supposedly simple English works against clarity and
accuracy what does it mean by cutting off? Cutting off of what? There is no clue to the
readers of what it means (is it a persons relation to God that is being cut-off?). It does not
improve over the traditional rendering punishment at all.
[Cf. two examples of the expression in N.T. are for cutting off branches and cutting off the
foreskin]
kolaz [Danker, p. 204 < with a part lopped off> punish Act 4:21 (/x: lop off KIT); 1Pe
2:20 v.l.; 2Pe 2:9] (by God)]
[Cf. kathaire prune (as of tree) Jn 15:2] [Cf. kathariz <purify ceremonially> cleanse]
[Cf. Lk 23:22 paideu - give a lesson; give a teaching is often translated as punish, here it
means flogging from Pilate to be inflicted on Yeshua in the context.]
timria [Danker p. 353. < reciprocity for wrongdoing> punishment Heb 10:29;
timre [Danker, < on alert for sake of honor, hence assoc. w. vengeance> exact
reciprocity for wrongdoing punish Act 22:5; 26:11]
Cf. lop off - ekkla Rm 11:19 (cf. ekkopt Rm 11:24);
Rx: flog vs. scourge (as noun and verb). Lat. "flagrum" or "flagellum" the
Roman whip for punishment.
www.frugalsites.net/jesus/scourging.htm
After scourging [Mt 27:26; //Mk 15:15; //Jn 19:1; (Cf. Lk 23:16, 22)], his physical
condition would be nay impossible to set out on the road to Golgotha and to undergo the
crucifixion. A crucifixion is not just of execution to death, but with prolonged torture.]
www.tentmaker.org/articles/EternalPunishmentNotTrueToGreek.html
For a taste of the word which entails various tortures, see Michel Faucalt (1995)
Discipline & Punish: The Birth of the Prison
http://monoskop.org/images/4/43/Foucault_Michel_Discipline_and_Punish_The
_Birth_of_the_Prison_1977_1995.pdf
https://zulfahmed.files.wordpress.com/2013/12/disciplineandpunish.pdf
[crucifixion (- bibilical and technical term); amende honorable (in Britain and
France history; vs. ] [For various Chinese practices http://blog.donga.com/sjdhksk/archives/10453 ]
www.frugalsites.net/jesus/crucifixion.htm
[Note: history of crucifixion
- www.thenazareneway.com/details_history_of_crucifixion.htm
www.bible-history.com/biblestudy/crucifixion.html
Persia and Alexander
Crucifixion probably originated with ancient Persians. There is evidence, that captured pirates
were crucified in the port of Athens in the 7th century BC. Alexander the Great introduced the
practice throughout his empire. He once crucified a general who disagreed with his campaign
plans.
Roman Empire
Romans adopted the custom from Carthage and used it for slaves, rebels, and especially
despised enemies and criminals. Condemned Roman citizens were usually exempt from
crucifixion except for high crimes against the state, such as treason. The Romans used it during
the Spartacus rebellion, during the Roman Civil War, and the destruction of Jerusalem.
Crucifixion was considered an ignominious way to die.
A common prelude was scourging, which would cause the victim to lose a large amount of
blood, and approach a state of shock. The prisoner then usually had to carry the horizontal beam
(patibulum in Latin) to the place of execution, not necessarily the whole cross. Crucifixion was
typically carried out by specialized teams, consisting of a commanding centurion and four
soldiers. When it was done in an established place of execution, the vertical beam (stipes) was
sometimes permanently embedded in the ground. The victim was usually stripped naked. The
"nails" were tapered iron spikes approximately 5 to 7 in (13 to 18 cm) long with a square shaft
3/8 in (1 cm) across.
The Romans often broke the prisoner's legs to hasten death. Burial afterwards was not usually
permitted. In some cases, the nails were gathered afterwards and used as healing amulets.
Emperor Constantine abolished crucifixion in the Roman Empire, when Christianity became the
state religion.
[See details for calendar issue in the Supplement WB #4 Time, Place and
Numbers.]
In the Scripture the word day (yom Heb; hmera Gk) refers to that which
begins at sunrise (either for daytime period or calendar date). Likewise that
which begins at sunset is called night, never day. E.g. Mk 4:27 katheud kai
egeirtai, nukta kai hmeran (sleeps and rises up; night and day < As he
sleeps during night and rises up next day) Jewish reckoning of a day (calendar
date) to start at sunset is unnatural and unscriptural and contrary to common
sense and logic.
Week is a lunar week, not a solar (Gregorian week); the numbered days of
the lunar week does not correspond to the nameb days of the solar week.
Seventh day in the Scripture is not same as Saturday; these are unrelated,
though occasionally they may coincide.
*gift; *charisma
*grace
[Acrostic: GRACE
"Gods Riches At Christs Expense " - Lew Phelps quoted in Personal Update New
Journal of Koinoia House (Jan 2008 p.14)
[<< grace (gratia), which he did not see like the medieval notion of gratia
infusa, the infusion of some qualities by means of the sacraments, but as divine
favour, the goodwill of God towards us. Justification consists of the
forgiveness and the remission of sins and is the outcome of the acceptance of
the Gospel by faith.>> from Corneliu C. Simu The Development Of The
Doctrine of Justification in the Theology of Philip Melanchthon: A Brief
Historical Survey www.emanuel.ro/wp-content/uploads/2014/06/P-1.2-2003-Corneliu-C.Simut-The-Development-of-the-Doctrine-of-Justification.pdf ]
From Danker
charis
- 1. 'a disposition marked by inclination to generosity',
freq. unmotivated by worth of the recipient, gener. in the context of divine
beneficence favor Lk 1:30; 2:40, 52; Jn 1:16; Ac 2:47; 4:33; 11:23; 13:43 (as
exhibited in deed vs. 41); 15:11, 40; 18:27; Rm 1:7; 3:24; 4:4; 5:21; 6:14; 11:5;
12:6; 1Co 16:23; 2Co 8:1; Hb 10:29; Jam 4:6; 1Pe 4:10. Freq. w. focus on a kind
and generous message marked by favor, grace Lk 4:22; Jn 1:14; Act 14:3; 20:32;
Col 4:6.
- 2. 'a benefit conferred freely as expression of good will', favor, grace,
beneficence, blessing Act 24:27; 1Co 16:3; 2Co 1:15; in contrast to unedifying
expression Eph 4:29.
W focus on special endowment as divine gift of empowerment or personal
enrichment Act 6:8; 7:10; 1Co 15:10; 2Co 1:12; 9:8; 2Pt 3:18; of God's gift of
apostleship Ro 1:5; 12:3; 15:15; 2Co 12:9; Gal 2:9; Eph 3:2; 4:7; Phi 1:7.
- 3. 'response to display of generosity', expression of requital, thanks Rm 6:17;
7:25; 1Co 10:30; 15:57; Col 3:16. The compressed use in Lk 6:32-34 indicates that
the reciprocity cited is not one that merits the status of favor with expectation of
congratulation; contrast 1Pt 2:19f, where ch.as expression of approval is in order.
charisma
'that which results from the activity of generosity', in NT always in connection
with divine generosity bestowed on believers, divine gift
- a. in general Rm 1:11; 5:15f; 6:23; 11:29.
- b. in ref. to corporate welfare Rm 12:6; 1Co 1:7; 7:7; 12:4, 9, 28, 30f; 2Co
1:11; 1Ti 4:14; 2Ti 1:6; 1Pt 4:10.
charito
'cause to be recipient of a favor', show kindness/favor to Eph 1:6; kecharitmenh
favored one Lk 1:28.
drea gift w. focus on liberality Jn 4:10; Ac 8:20; Rm 5:15; 2Co 9:15; Eph
4:7; Hb 6:4.
drma gift Rm 5:16; Jam 1:17.
dron gift
- a. in general Mt 2:11; Rv 11:10 (of gift exchange).
- b.sacrificial donation/offering Mt 5:23; 8:4; Mk 7:11; Lk 21:4 (the widow
cast her gift, ta dra, onto the others previously put into the offering chest);
Hb 5:1.
- c. divine gift Eph 2:8.
dreomai give Mk 15:45; perh. with a nuance of formality present, bestow 2Pt
1:3, 4.
Grace when we are under Gods grace, that does not mean we can sin
all we desire. But we are washed now; sanctified and made alive by and
in truth in the name of Yeshua! Our relationship with the Father has
changed. Rm 7:4 6. deliverance from the Torah is about
atonement for sin It has been taken care of by the scrafice of Yeshua
on the Cross. All we have to do is to receive this by the revlation that
coms from, by and through truth. 1Jn 1:5 Elohim is Light in Him
there is no darkness at all.
The Gospel of the Kingdom
The Gospel of the Cross
The Gosple of the Grace
Outrageous
Grace
vs.
Unconditional
Election
Overcoming
Grace
vs. Irresistible
Grace
Forever Grace
vs. Perseverance
of the Saints
Source:
Daniel Montgomery and Timothy Paul Jones (2014), PROOF: Finding
Freedom through the Intoxicating Joy of Irresistible Grace
*hand
at the right hand of ~ (Elohim) (ek dexin); /x: on the right hand
of KJV; [Mt 26:64; Mk 14:62; 16:19; Lk 22:69; Act 7:55, 56; 2Co
6:7; Heb 1:3]
Cf. (throw the net) to the right side (of a ship) (eis ta dexia) Jn
*witnesses
Isa 43:12
0B
*yoke
zugos
yoke
Lk 14:19; yokes for oxen;
all others in figurative sense
Act 15:10; places a yoke on the neck of the disciples
Gal 5:1 held in a yoke of slavery [- Law-adherent Cf. Judaizing; legalism]
1Ti 6:1; be under a yoke as slaves
Mt 11:29, 30; Take up [together with me] upon yo the yoke I have put on
myself My load (x: burden) is light.
take the yoke I have on myself > put on my yoke upon you
[It is not a yoke which Yeshua would use on them, as a driver of beasts
of burden, as if it is a comfortably fitting one He finds.]
Cf. suzug (a yoked-fellow Phi 4:3 one who is yoked together with me).
heterozugeo unequally yoke with 2Co_6:14;
*Light; light;
sunlight
lights; luminaries;
cf. lawless, lawlessness, not-keeping laws; living away from laws of God,
unlawful, illegal. [sin is from lovelessness]
Principles are the basis for God's laws they are the reasons behind His
laws. .... Whereas principles are general guidelines, His laws are the dividing
lines,
Self-righteous religion - guilty of turning the principles into and churning out
laws - laws of men, of church, of religions. All the religious laws of men's law.
Rm 6:14 - not under Law - that is, 'under the system of laws of men' - legalism,
life based on 'keeping laws'?
law vs. law system, rules, laws, regulations: God's law (torah/teaching/guide) as
is shown in Ten Words (Commandments), which is not same as Mosaic Law
(system).
command, decree, laws, regulations; commandments; the Law of God ; "Law of
the kingdom"?
obey the law, keep the law, know the law, follow the rules.
Biblical laws - laws found in the Bible
Gk. nomos;
(1) Torah = [Gods] guiding, instruction, and teaching; Strongs #H8451
; (e.g. walk in the Torah of YHWH Psa 119:1b /x: in the law of
the LORD). (Cf. #6680 to command tsavah; Cf. #H2706 choq statute,
ordinance; #6490 piqqud precept). Torah is gift of Elohim (Jn 1:17; 1Co
9:8). It is the central concept a in the Judaism and its foundation.
[Fathers Word Torah (with His commandments) does not mean law,
ordinances, precepts or statues. It is Fathers loving instructions and
teachings to children.] b
Its extended meanings are the Pentateuch (first five books), the entire TaNaKh
(Hebrew Scripture; Old Testament), and the whole body of Judaic law c and
teachings.
(2) The Law = Pentateuch = Five Books of Mosheh. (as in the English
translation phrase the Law and the Prophets d < the Torah and the
Nebiim) this is what presents Torah in broad sense. [Received by
Mosheh on the Mount Sinai.] e
(3) In the sense of law, the Law of Mosheh (Mosaic Law) (Lk 2:22;
24:44; Jn 7:19, 23; Act 13:39; 15:5; 28:23; 1Co 9:9; Heb 10:28); Law of
the Mashiah (Gal 6:2); law of Adonai (Lk 2:24); the Law of Elohim
(Rm 8:7); law of commandments (Eph 2:15); law of commandment
concerning physical descent (Heb 7:16); law of freedom (Jam 1:25;
2:12); law of righteousness (Rm 9:31); life-giving law of the Spirit (Rm
8:2); Gods law (Rm 7:22, 25); the law belongs to the Judaic people (>
Yehudim) (Act 25:8); [Laws, commands, and regulations - it is given by
Mosheh.
(4) principle rule. law (/principle) of works (Rm 3:27).
72F72F
73F73F
74F74F
75F75F
76F76F
[Related words:
diatagma; decree Heb 11:23; Gk.
dogma Lk 2:2; Col 2:14.]
paradosis - tradition [the tradition of the Elders (~ presbuteros) Mt 15:2; Mk 7:3,
5]
There is not much command to do things from His lips. Only this be a
person who . Not love your neighbor, but rather be you loving your
neighbor, that is, you are to become a person who loves the neighbor. Not
thank, pray, but be a person thanking in everything, a person praying
unceasingly.
[For some examples for rendering *imperatives: See EE here.22]
Antilegomena
refers to written texts whose authenticity or value is disputed. These were
widely read in the Early Church and included the Hebrews, James, Jude, 2
Peter, 2 and 3 John, and the Apocalypse of John which are in the final list
of the N.T. canon, as well as those not made into the canon.
[Note: From his faulty and theologically-biased understanding of the
Scripture, Luther had a negative view on the four books (Hebrews, James,
Jude, and the Revelation). These were put at the end of his original
translation 1522. Jacob Lucius published in 1596 a Bible at Hamburg
which labeled Luther's four as "Apocrypha".
www.bible-researcher.com/antilegomena.html
http://en.wikipedia.org/wiki/Luther%27s_canon ]
https://bible.org/seriespage/7-bible-holy-canon-scripture
Canonicity of the New Testament
Factors Leading to the Recognition of the New Testament Canon
What were the factors that led to the recognition of a New Testament canon as
we have it today? For almost twenty years after the ascension of Christ none of
the books of the New Testament were even written and about sixty-five years
elapsed before the last New Testament book was written. James was undoubtedly
the first, being written between 45-50 CE, and Revelation was most surely the
last, being written about 90 CE. But several things began to happen that
promoted the formation of the New Testament canon. Enns summarizes these:
(1) Spurious writings as well as attacks on genuine writings were a factor.
Marcion, for example, rejected the Old Testament and New Testament
writings apart from the Pauline letters (he altered Lukes gospel to suit his
doctrine).
(2) The content of the New Testament writings testified to their
authenticity and they naturally were collected, being recognized as
canonical.
(3) Apostolic writings were used in public worship, hence, it was necessary
to determine which of those writings were canonical.
(4) Ultimately, the edict by Emperor Diocletian in CE 303, demanding that
all sacred books be burned, resulted in the New Testament collection.
The Process of Recognition of the New Testament Canon
(1) In the Apostolic Era.
Since the books were inspired when they were written, they were already
canonical and possessed authority as being a part of Gods Word. The
responsibility of the church was simply to attest to the fact of their inspiration.
This process began immediately with the writers recognizing that their own
writings were the Word of God (Col. 4:16; 1 Thess. 4:15). But they also
recognized that other writings of the New Testament were Scripture and on a par
with the Old Testament. In 1 Timothy 5:18 Paul quoted Deuteronomy 25:4 and
Luke 10:7 and referred to both passages as Scripture. Peter likewise attested to
Pauls writings as Scripture in 2 Peter 3:15-16. Furthermore, the New Testament
epistles were being read and circulated among the churches as authoritative
revelation from God (cf. Col. 4:16; 1 Thess. 5:27).
(2) In the Post-Apostolic Era.
Clement of Rome (c. CE 95) mentioned at least eight New Testament books in a
letter; Ignatius of Antioch (c. CE 115) also acknowledged about seven books;
Polycarp, a disciple of John, (c. CE 108), acknowledged fifteen letters. That is
not to say these men did not recognize more letters as canonical, but these are
ones they mentioned in their correspondence. Later Irenaeus wrote (c. CE 185),
acknowledging twenty-one books. Hippolytus (CE 170-235) recognized twentytwo books. The problematic books at this time were Hebrews, James, 2 Peter,
and 2 and 3 John.
Even more important was the witness of the Muratorian Canon (CE 170), which
was a compilation of books recognized as canonical at that early date by the
church. The Muratorian Canon included all the New Testament books except
Hebrews, James, and 3John.
In the fourth century there was also prominent recognition of a New Testament
canon. When Athanasius wrote in CE 367 he cited the twenty-seven books of the
New Testament as being the only true books. In CE 363 the Council of Laodicea
stated that only the Old Testament and the twenty-seven books of the New
Testament were to be read in the churches. The Council of Hippo (CE 393)
recognized the twenty-seven books, and the Council of Carthage (CE 397)
affirmed that only those canonical books were to be read in the churches.70
Ryrie has an important note in connection with Martin Luthers opinion of the
epistle of James.
Sometimes it is claimed that Martin Luther rejected the Book of James as being
canonical. This is not so. Heres what he wrote in his preface to the New
Testament in which he ascribes to the several books of the New Testament
different degrees of doctrinal value. St. Johns Gospel and his first Epistle, St.
Pauls Epistles, especially those to the Romans, Galatians, Ephesians, and St.
Peters Epistlethese are the books which show to thee Christ, and teach
everything that is necessary and blessed for thee to know, even if you were never
to see or hear any other book of doctrine. Therefore, St. James Epistle is a
perfect straw-epistle compared with them, for it has in it nothing of an evangelic
kind. Thus Luther was comparing (in his opinion) doctrinal value, not canonical
validity.
www.compellingtruth.org/canon-Bible.html
The process for recognizing and collecting the books of the New
Testament began in the first centuries of the Christian church. Very early
on, some of the New Testament books were recognized as inspired. Paul
considered Luke's writings to be as authoritative as the Old Testament
(1Ti 5:18; see also Deu 25:4 and Lk 10:7). Peter referred to Paul's writings
as Scripture (2Pe 3:15-16).
Clement of Rome mentioned at least eight New Testament books (CE 95).
Ignatius of Antioch acknowledged about seven books (CE 115). Polycarp,
a disciple of John the apostle, acknowledged 15 books (CE 108). Later,
Irenaeus mentioned 21 books (CE 185). Hippolytus recognized 22 books
(CE 170-235).
The first "canon" was the Muratorian Canon, compiled in CE 170, which
included all of the New Testament books except Hebrews, James, and
3John. The Council of Laodicea (CE 363) concluded that only the Old
Testament (along with the Apocrypha) and the 27 books of the New
Testament were to be read in the churches. The Councils of Hippo (CE
393) and Carthage (CE 397) reaffirmed the same 27 books as
authoritative.
www.catholic.com/quickquestions/was-the-canon-of-scripture-determinedbefore-the-church-councils-that-decided-it
The Muratorian Fragment (so-called because it represents only a
portion of the actual second-century document discovered in 1740 by
Lodovico Antonio Muratori), is the oldest extant listing of New
Testament-era books revered by early Christians. It was written
sometime between 155 and 200. Patristic scholars believe the
unknown author originally wrote the list in Greek (since the Latin is
very poor), but the oldest copy available is an eighth-century Latin
manuscript.
Although the Muratorian Fragment is important in studying how the
early Church developed the New Testament canon, it doesn't give
exactly the same list of books that was later adopted as canonical at the
councils of Hippo and Carthage. The Muratorian Fragment is just that:
*Catholicism
Encyclicals
Reading material The Popes Against Modern Errors: 16 Papal Documents
www.u.arizona.edu/~aversa/modernism/
www.catholic.com/quickquestions/can-the-church-change-its-doctrines
No, the Church cannot change its doctrines no matter how badly some theologians
may want it to or how loudly they claim it can. The doctrines of the Catholic Church
are the deposit of faith revealed by Jesus Christ, taught by the apostles, and handed
down in their entirety by the apostles to their successors. Since revealed truth cannot
change, and since the deposit of faith is comprised of revealed truth, expressed in
Scripture and Sacred Tradition, the deposit of faith cannot change. Satanic message
*covenant vs. *testament; *new covenant; the New Testament
The new of the New Testament and of the New Covenant means new in
Yeshua the Mashiah. It is not another one replacing old one (Mosaic
Covenant), but the renewed one (Cf. Jer 31:31ff; Heb 8:8).
[the words covenant and blood (of Yeshuah) Mt 26:28; Mk 14:24; Lk
22:20; 1Co 11:25; Heb 10:29; 12:24; 13:20.
(Covenant and blood in OT setting - Heb 9:18, 20)
carried out. Agreement itself does not constitute a covenant. The divine
covenant then is not just of binding terms, but also of promises and
pledges. To translate it as agreement (in CEV, ERV, AUV, and GSNT)
and promise (in GW) shows the translators lack of scholarly
sophistication in the name of easy to read and understand the Gods
Word. KJV and others translated this as testament which is obsolete
and archaic for its original sense of covenant and now used to mean a
will of formal declaration in conjunction with a persons death, and
chiefly used in phrase last will and testament.
The word testament comes come from Latin testamentum, the word by
which the Latin ecclesiastical writers translated the Greek diathk. It is
not used in English in this sense other than in the particular phrase New
Testament (abbr. N.T., or NT) (Gk. , H Kain
Diathk; Heb. Brit Chadashah /Brit Hadasha cf. Jer 31:31). The term
*New Testament; does not appear in the Bible. It is a technical term to
designate the whole of 27 books of the canonical collection and should
not be confused with the Renewed Covenant (so-called New
Covenant, a biblical jargon). The term Old Testament does not belong
to the Bible; the expression H Palaia Diathk is found for the first time
in Melito of Sardis, towards 170 CE.
The New Testament is not same as the Gospel or the Kingdom
Message. A technical term for the collection of books for the New
Covenant or rather the Renewed Covenant. a
7F7F
The Old Testament is a collective technical term for the whole 39 books
of Christian canonical books b. It connotes the translation of the text from
the original language. Hence, TaNaKh c is a more appropriate term to use
when we refer to it especially we are talking about the New Testament, as
N.T. itself does not make any reference to the the term Old Testament
per se.
78F78F
79F79F
Cf. TaNaKh (or Hebrew Bible) vs. OT: TaNaKh (/TaNaKh) was written primarily in Hebrew (a
few short passages in Aramaic). Major differences from Old Testament are (1) the foundational texts,
(2) the total number of biblical books, (3) the arrangement of the categories (divisions) of books, (4)
the categorization of some books, and (5) the titles of some of the books are different. http://catholicresources.org/Bible/Heb-Xn-Bibles.htm
The suzerain-God in the case with Israel -- was the one who dictated the
terms of the covenant. Usually these terms were written out in duplicate so
each party to the covenant had an identical copy much the way a bank
contract is made today. The covenant documents contained the promise
made by the suzerain to the ruled party and the requirements, or obligations,
of the ruled party to the suzerain. The covenant documents contained an
outline of what would happen if the ruled party did not abide by the
covenant obligations: blessings if they kept the covenant; and cursings if
they did not. Each covenant had a sign which was arbitrarily assigned by
the suzerain and placed in the very center of the covenant document and
was unique to that covenant agreement. The ruled party was to keep or
display the sign of the covenant as a symbol of their obedience to the
covenant stipulations. Failure to do so would be considered by the suzerain
a sign of rebellion and called for drastic consequences.
We see, then, that there are five main parts of each covenant:
(1) the promise from the suzerain to the ruled party,
(2) the requirements of the ruled party to the suzerain and
(3) the sign of the covenant.
(4) A list of the blessings that would occur if they were obedient to the
covenant and
(5) a list of the cursings that would come upon them for disobedience to
the covenant stipulations.
All of these were detailed in two identical covenant documents; one for the
suzerain and one for the ruled party.
*Renewed Covenant in Messiah > *New Covenant
Brit Chadasha in Hebrew Jer 31:31.
H Kaine Diathk in Greek Lk 22:20; 1Co 11:25; 2Co 3:6; Heb 8:8; 9:15; 12:24;
[Cf. Heb 8:13]
The meaning of the New Covenant can become clear only from out of the Torah
of TaNaKh (not as Old Testament), not from within the New Testament itself.
The Gospels themselves do not belong to the N.T. Dispensation, which was
ushered only after the coming of Gods spirit poured on during the Shavuot (again,
not Christian Pentecost) in Acts Ch. 2.
[For the meaning of the words (renewed; covenant) and Scriptural basis of
understanding the Covenannt. See Appendix On Covenant.]
Commandments and how Israel should keep it, though the Shabbat keeping itself
is based on Gods creation order, therefore applying to the whole of humanity. It is
God-given rest for celebrating Gods creation on the seventh day of the lunar
week, which is not same as Saturday.
On the other hand, the Lords Day (a church jargon) is the day of celebration of
Lords Resurrection. In Constantine Catholic Church tradition, it is on Sunday, the
first day of the Gregorian solar week. [Cf. Didache Sec. 14 on the Lords own
day ; Cf. Epistle of Ignatius to the Trallians, Ch. IX The day of the
preparation, then, comprises the passion; the Sabbath embraces the burial the
Lord's Day contains the resurrection.]
It is unrelated to Rev 1:10 the Lords day and Day of Judgment in 2Pe 3:10
LORDs Day; 2Pe 3:12 Day of Elohim
Thus Shabbat and Lords day are two different days. [This point is unrelated to the
issue of whether or not one should keep Shabbat; or whether Sunday is to be
considered to be Sabbath of Christians.]
*Culture
www.academia.edu/10303182/The_Origin_of_the_Byzantine_Text_New_Pers
pectives_in_a_Deadlocked_Debate quoted from p. 58.
Afraid to face useless death in your life? Dont live useless life.
*all; *every; *many; *any; *whole
Gk. pas; holos; all, every, (the) whole, all sorts of, every kinds of
(Mt 10:1 of disease, infirmity - - /every sorts of NWT; /every kind of; /all
kinds of; /x: all manner of - ASV);
Cf. total; sum; cf. parts
many vs. the many:
Mt 20:28; to give His life for many
Mt 26:28; blood which is shed for many for the remission of sins
the many vs. all: Is the many used to mean precisely as many, but not all?
Esp. in the followings: [Note: These verses do not concern about resurrection or
universal/general resurrectin, but justification (righteousness and Life eternal).
[Cf. universalism doctrine.]
Rm 5:12, 18; all men (eis pas anthrpous)
Rm 5:15, the many (hoi polloi) be dead ~~grace abounded to many
Rm 5:19 the many were made sinners/righteous
<<Leupold argues at some length that many means as a matter of fact in this
passage all.
While in some cases all may also be many; but in some cases many is not all.
From Walvrood (1971), Dainel: The Key to Prophetic Revelation. p. 289>>
*alliteration
money bank account bottom line wealth worldly weath prosperity]; /x: money-god;
[ARJ what wealth represents - From: Aramaic: riches, money, wealth; material
possession.] [mammon representing what we all pursue for pleasure and power. The sense is
much more than that is suggested by English word wealth or even money Cf. wealth as an
essential for human activity and by itself does not have anything evil.] [It became to represent a
deity legend mediaeval or before. - Milton, Peter Lombard
www.newadvent.org/cathen/09580b.htm : ]
[Masters and Means: Everything which everyone has and sees in the world and in their mind,
all is either masters or means to them; or comes as masters or means. E.g. money, family,
government, organization, ideologies, ideas, religions, professions, jobs, possessions,
happiness, enlightment, wisdom, etc. If they are means, as they should be, they are for Gods
glory, to use and to take care of. As to people, to love.]
[mammon which belongs to the world system is the great rival of God for the devotion and
service from men. All must choose between the road of self-assertion that leads to the temple
of mammon and the road of self-sacrifice that leads to the temple of God. the Pharisses
did tent, with ample justification from the O.T., to rgard prosperity, or at least their own
prosperity, as the reward of godliness. Caird p. 188.]
Note: in N.T. *rich is uses as to persons of socio-economically well-to-do and wealthy class.
Only a few places in other senses figuratively: rich in faith Jam 2:5; rich toward God (< in
Gods sight) - Lk 12:21; Cf. 1Ti 6:18 ploute to be rich to be abundant]
*poor Cf. the poor ones of God Mt 5:3; see in Appendix and foonote material G-Mt the
problem of traditional translation and interpretion the poor in the spirit, disregarding //Lk 6:20 which
does not have this phrase t pneumati. Also Lk 4:18; 7:22];
*burden; *load
Mt 11:30 the load to carry along with me; /xx: my burden most, Danker!
Gal 6:2 load (baros) a weight that has to be carried
Gal 6:5 burdens (phortion) a weight that is to be borne; can be relieved or
transferred. [It is as I prove and bear my own burden that I am best able to
help bear someone elses burden, and the more I do the former (bearing
my own burden?), the more I will desire to do the latter (helping bear
others burdens?). John Lynn.]
compromise and colloborate, keep eyes blind to others; sin of omission; sin of
indifference; ignoring the reality (cf. ignoring vs. ignorance).
misunderstand something ( - labeling tone); vs. lacking (full) understanding;
*hope
*Holy: When God created, over what He created He declared good. Over the
groundlings (human beings) created after His own image, He declared very
good. However, there is always the wholly otherness of God. Otherwise, God
would not be God. *Holiness is in Gods being different from the creation, in
character and in essence. However, holiness is not an essence, but being holy in
that His being different and separate from His work of creation. It is simply an
adjective, a descriptive term. It is that things belonging to God is set apart from
things of non-God, or things from God. The Spirit of God is holy since it is
from God, is the holy Spirit.
Divine as pertaining to God-being is intrinsic to God. Syn. with belonging to
God.
[See *saints in Walk through the Scripture #2 Names, Persons, and People]
consecrated ones Cassirer, IRENT; /> saints most [now church catholic
jargon]
(sing.) 1Pe 1:15; Act 7:33; Rm 11:16 (< set-apart); Mt 7:6 (< sacred)
Rm 7:12 law is holy; 1Co 3:17 Mishkan is holy
(pl.) Heb 1:16; 1Co 7:14; Rev 15:4; - most renders as holy but unfit. The
English word holy is now a church jargn with sense of morally pure]
Heaven in the Scripture is not a place to go; nor a place for some people go
after death it is a religious jargon rooted in deistic pagan thinking. Often
confused with paradise or nirvana of Buddhism.
The heavens in G-Mt (other than the Kingdom of the Heavens)
Mt 3:16 the heavens were opened
Mt 5:12 reward is great in the heavens
Mt 5:45; 6:1, 9; 7:11, 21; 10:32, 33; 16:17 Father who is in the heavens
Mt 16:19 thing loosed in the heavens
Mt 24:29 the powers of the heavens
Mt 24:31 one extremity of the heavens
Mt 24:36 the angels of the heavens
the Kingdom of the Heavens (x 31 verses) only in G-Mt
3:2; 4:17; 5:3; 5:10, 19, 20; 7:21; 8:11; 10:7; 11:11, 12; 13:11, 2, 31, 33, 44, 45 47, 52;
16:19; 18:1, 3, 4, 23; 19:12, 14, 23; 20:1; 22:2; 23:13; 25:1;
Arthrous singular:
Mt 11:23 exalted to the heavn;
Mt 12:5 Lord of the heaven;
Mt 21:25 from heaven or from men;
Mt 22:30 angels ~ in heaven
Mt 23:22 swear by the heaven
Mt 24:29 fall from the heaven
Mt 24:30 clouds of the heaven
Unarthrous singular in very few places
Mt 6:10 in heaven ~ upon the earth;
Mt 6:20; 19:21 treasure in heaven in the sense of heavenly;
Mt 6:26; 8:20 birds of heaven in the sense of in the sky;
Mt 28:2 descend from heaven
In Gospels:
Plural heavens (x49 in G-Mt); x5 in G-Mk and x4 inG-Lk
(Cf. singular heaven x30 in G-Mt; x13 in G-Mk; x29 in G-Lk)
Mk 1:10, 11; 11:25; 12:25; 13:25;
Lk 10:20; 12:33; 18:22; 21:26;
[Cf. the heaven is always in singular in Revelation the heaven ~ the earth
and the earth ~ the heaven:
the earth and the heaven fled away Rev 20:11;
in the heaven and on the earth Rev 5:3, 13;
out of the heaven to the earth Rev 9:1; 13:13;
created the heaven ~ and the earth Rev 10:6; 14:7;
the earth and the heaven fled away Rev 20:11;
a new heaven and a new earth Rev 21:2.
the former heaven and the former earth Rev 21:2.]
*paradise;
In LXX the translators appropriately used the term paradise (paradeisos) for
Hebrew gan H1588 with reference to the garden in Eden (Gen 2:8ff). a After
the account in Genesis, Scripture texts that tell about paradise refer to (1) the
garden of Eden itself, or (2) the earth as a whole when it will be transformed in
the future to a condition like that of Eden, or (3) flourishing spiritual conditions
among Gods servants on earth, or (4) provisions in heaven that remind one of
Eden. [needs to verify]
91F91F
Lk 16:22
2Co 12:1-5
Rev 2:7
Rev 22:2
Rev 21:2
Jn 14:2
Acts 2:31
Cf. Eph 4:8
Cf. Concepts and ideas often confusingly mixed up Gk. Hades (Sheol in
Heb.); Paradise; Heaven; a place to go after death; hell (church jargon),
etc. Common religious jargon go to heaven is in the sense of paradise.
QQ: How does Paradise mesh into the fact and faith of Resurrection?
phrase with me); [Im telling you the truth today an Hebrew idiom] [Corresponding to
v. 42b.][ Most English translations follows the WH text with a comma placed before the
word. Only a few, such as NWT, Rhm, CLV, Diaglott and ISR, do read with a break after
the word today. To keep the word today construed to say anaphorically so that
unbiblical kataphorical reading of most English translations is avoided, IRENT has inserted
an EM dash and added a word that placed before with me. Thus, Yeshuas statement was
a giving of assurance to the repentant criminal that in the Kingdom to come he shall be
found himself in the Paradise in resurrection Life. [The expression to be in the Paradise
does not mean to go to Paradise.] It is not about a proof text for the fastidious unbiblical
doctrine on after-death, involving such things as soul-immortality (of Greek religion) and
two partitions of Hades (into Paradise and Hell), etc. with de facto negation of resurrection.]
in the paradise [cf. 2Co 12:4; Rev 2:7. Also in LXX as translation of the word
garden as in Gen 2: & 3:.] [= Bosom of Abraham (Lk 16:22) Alford]; /the Garden of
Eden Burkitt (trans. of an Aramaic verion); /in paradise most; /in Paradise ASV,
BBE, LITV; /
I say to you (< Im saying; Im telling) 136x in the Gosples only in Yeshuas voice:
[I say to YOU (pl. leg humin 122x); I say to you (singl. leg soi 14x) (Mt 5:26; 16:18;
26:34; Mk 5:41; 14:30; Lk 7:14, 47; 12:59; 23:43; Jn 3:3, 5, 11; 3:38; 21:18.)]
Cf. F. Crawford Burkit (1904), EVANG ELION DA-M EPHARRESHE (parallel with Syriac): I say
to thee to-day that with me thou shalt be in the Garden of Eden. with a footnote on with me: that
{before 'with')] C Aa 266; before 'to-day' ; S Ab 266: Cf. He swore to him with me... A 437.
a
today the day Yeshua died and entombed and two rebels died and thrown down to the
valley of Hinnom (cf. GeHinnom GeHenna). To be in the paradise cannot be on the
same day.
Genesis 3, that will be restored by the Lord Jesus Christ when he returns to
earth (see Rev 22:1-3). (For more information on paradise, see the note on
Ecc 2:5, page 908; and Appendix 173 in The Companion Bible, edited by
E.W. Bullinger.)
Not only did the penitent malefactor not go to paradise that day (unless
one believes pagan soul-immortality with a dismembered spirit/soul
wandering around after death), neither did Jesus Christ. As stated earlier,
he died and spent the next three days and three nights in the tomb (grave),
while both criminals were thrown down to GeHinnom.
See the Appendix in this file for various fanciful commentaries on the verse.
Lk 16:22 bosom of Abraham
Lk 16:22 the bosom [position by the side] of Abraham [only once here in N.T.]
Gk. kolpos (bosom, lap): (bosoms in v. 23) Abrahams side (NIV, ESV),
next to Abraham (CEV), with Abraham (NLT), and the arms of Abraham
(NCV).
[i.e. in very close relationship with. E.g. Jn 13:23; 21:20 (of Yeshua during a meal
reclining on the couch); Jn 1:18 (the Son in the bosom of the Father)]
Cf. Mt 23:6 (places of honor in the banquet).
Cf. Mt 8:11 "many will come from both east and west and will take their places in the
[Mashiahn] banquet alongside with Abraham and Yitzchak and Yaakob, in the
Kingdom of the Heavens:"
Ref: www.jewishencyclopedia.com/articles/362-abraham-s-bosom
[JFB: the bosom of Abraham: This is a phrase taken from the practice of reclining at
meals, where the head of one lay on the bosom of another, and the phrase, therefore,
denotes intimacy and friendship. See the notes at Mt 23:6. Also Jn 13:23; 21:20. The
Jews had no doubt that Abraham was in paradise. To say that Lazarus was in his
bosom was, therefore, the same as to say that he was admitted to heaven and made
happy there. The Jews, moreover, boasted very much of being the friends of Abraham
and of being his descendants, Mt 3:9. To be his friend was, in their view, the highest
honor and happiness. Our Saviour, therefore, showed them that this and afflicted man
might be raised to the highest happiness, while the rich, who prided themselves on
their being descended from Abraham, might be cast away and lost forever.]
An expression in the oral traditions of the Jewish Rabbi's for the state of bliss after death.
Ancient rabbinical writings generally divide Sheol into two sections - the pleasant section,
called 'Abraham's bosom' by the ancient rabbis, is the place of the righteous souls; while the
rest of Sheol is the place for LIMITED retribution for the deeds done on the earth. According
to the ancient rabbis, Sheol is only a temporary keeping place of the souls, until the time of
resurrection, and 'Abraham's bosom' was NEVER confused with heaven, and the place of
retribution in Sheol was very different from today's concept of hell. This is the afterlife picture
of the ancient Rabbinical Judaism, as well as that of the New Testament and the early century
Christianity (with the Hebrew word 'Sheol' translated into the Greek word 'Hades').
www.skepticfiles.org/atheist/sheolxin.htm in the Jewish Talmud for Heaven McArthur
www.mark-shea.com/dake.html Abraham's bosom" is also an expression of the Talmud for
the state of bliss after death. In reality, the parable of Lazarus and the Rich Man it is not
"about" prayer to the dead, but about the refusal of Jesus' contemporaries to listen to their own
Law and consciences. The point of the parable is not "prayer to the dead is futile" but "hard
hearts will not be impressed even by the greatest miracle." That said, the parabolic nature of the
text should not distract us from the fact that it does reflect some real aspects of Jewish tradition
belief in the communion of saints begins to emerge in Jewish writings (2Macc 7; 12:38-45;
15:11-16)."Abraham's bosom" is a metaphor for "heaven". The term is used by Josephus
(Discourse concerning Hades), and can also be found in the Talmud (Kiddushin 72b).
www.torah.org/qanda/seequanda.php?id=899
preach the Gospel (1Co 9:16, 18) a KJV style jargon; /< proclaim the
gospel LEB, LITV; /proclaim good news YLT; /declare the good new NWT; /bring the Good News ISV; /announce ABP; /spread- GW; / tell
ERV; vs. preach the good news; /preach the Good News WNT; /preach
gospel NET; /
Cf. preach on people for adominition etc.
*prophesize, *prophet
ain - /world order; /age (problem with word picture the length of life span rather than
a distinct perio of history, etc.); /x: world, /*aeon; /?: system of things (NWT x27
problematic because it might easily to bring word association with concrete things of
object, material, etc. instead of all the phenomena.); [Danker p. 12 (1) ages ago Lk 1:70;
Jn 9:32; eternity Jn 6:51, 58; Jn 2:17. Pl. Lk 1:33; Rm 1:25; forevermore Gal 1:5; - (2) a
segment of exnteded time age (present) Mt 13:22; Lk 16:8; Rm 12:2 ; (future) Mk 10:30;
Lk 20:35; Heb 6:5 (3) the world as spatial entity world 1Ti 1:7; Heb 1:2 (4) Aean
World (in existential sense, not physical and metaphysical, of the created beings in the
bilogial and things of physical domani) refers to cultural milieu and political systems.
Metonymically, (1) humanity in such a world (which is often oppressed by political powers
and swept away (going with the flow) of culture which has divorced from the Creator (e.g.
Jn 3:16), and (2) scheme, system, and spirit of fashion, culture, and ideas as well as
religions (e.g. 1Jn 2:15)
The endless End of the World The Bible nowhere says the world will end; but it will
remain for aeons. The End of the World is used often religious jargon. Many confuse the
Parousia (coming and being present) of the Son-of-man with their pagan idea of the end of
the world, with fantasy and confabulation. They love to read the former heaven and the
former earth with catastrophic destruction of the literal physical world of the planet Earth
and heaven and then unbelievable replenished with a new heaven and a new planet!!
sunteleia - consummation, completion not end;
ain - eons, ages not world.
an end of the ~ (sunteleia tou ainos Mt 13:39) ,
in the end of the ~ (en t sunteleia tou ainos Mt 13:49),
until the end of the ~ (hes ts sunteleia tou ainos Mt 28:49)
at the end of the ~ (epi sunteleia tn ainn Heb 9:26) (+kosmos world)
Cf. 1Co 7:31 this world (kosmos) in the present form is passing away.
Cf. 1Pe 4:7 the end of all things is at hand ,
Cf. Mt 24:14 the end will come [+ with the Fall of Yerusalem for the former
dispensation] [Gk. telos end, goal, final point]
NWT x 27: system of things. Cf. world 150 verses found, 185 matches
Mt_12:32; 13:22, 39, 40, 49; 24:3; 28:20; Mk 4:19; 10:30; Lk_16:8; 18:30; 20:34,
35; Rm_12:2; 1Co_1:20; 2:6 (x2); 2:8; 3:18; 2Co_4:4; Gal_1:4; Eph_1:21; 2:2;
1Ti_6:17; 2Ti_4:10; Tit_2:12; Heb_6:5;
World
168 verses found, 203 matches NET;
203 verses found, 242 matches - KJV
191 verses found, 228 matches ASV
166 verses found, 202 matches - LITV
Jn 3:16 Elohim loved [people in] the world /x: people of the world (=
those belonging to the world culture and system of things)
eis tous aina /forevermore - /forever; /x: for ever (KJV); / eis tous ainas tn ainn - /forever and ever; /x: fore ever (KJV) Gal 1:5;
Phi 4:20; Heb 13:21; 1Pe 5:11; 2Pe 3:18; Rev 1:6; 4:9, 10; 5:13; 7:12; 10:6;
Other phrases:
7. tin olethron ainion (pay eternal ~) 2Th 1:9. [olethros destruction, ruin,
disaster 1Co 5:5 (of flesh); 1Th 5:3; 1Ti 6:9 (eis olethron kai apleian)]
8. eis kolasin ainion (into eternal ~) Mt 25:46 [kolasis punishment 1Jn
4:18]
9. puros ainiou (~ fire) Jud 7
10. the eternal kingdom 2Pe 1:11
11. ~ paraklsis (consolation 2Th 2:16
12. Covenant Heb13:20; chain Jud 1:16; gospel Rev 14:6; (weight of) glory
2Co 4:17; 2Th 2:10; 1Pe 5:10; judgment Heb 6:2; salvation Heb 5:9;
deliverance Heb 9:23; spirit Heb 9:14; inheritance Heb 9:15
As with any word or term which we come across in the Bible, we do need
study from the start with what the word means in English (usage), including
etymology and equivalent words in different languages, before we can go
further in questions, such as where is evil from? If God, why evil? If no
evil, why Satan, or even God? Is it from outside as if from Satan (devil made
me do it)? Or is to from inside out of our human reality? Why evil has to be
projected out and be ascribed to exteral force, power, or spirt, or even a certain
kind of being (e.g. demon)?
evil
*Love (agape); love
[Concept a state of relation or an act. Sharing ones own space to have spaces
expand in creating work. Not related to Attraction Affection Admiration
Attachment (cf. addiction), such as in male-female relation. Gods love is for
creation and care with mercy and justice.] (A- alliteration)
Gk. agap (n.) agapa (v).
This is a book-length topic. The word love (noun) is difficult word to define.
The word in Scripture as a translation word is different from the word used in
English commonly, which has a diverse range of meanings. Their semantic fields
do not overlap. Even in unadulterated sense, love in the realm of human is a pale
shadow of it. God Love and human love belongs to different dimension/levels;
the latter may reflect a shadow of Gods Love to point back the source. a
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In IRENT, the word is capitalized as Love for that which has its origin in Elohm;
love uncapitalized is used as the noun for human love and as the verb.
A working definition a will unto action to give power to the other and to open
ones space for invitation to share life and for works of creation. [Yeshua put
aside His power, but to give it to man] [Not empowerment.] When ones
(personal) space opens up, paradoxically the space does not become shrinking,
but it widens and enlarges to more capacity for love. A principle of life; [My
personal comment on www.koinoniablog.net "The Most Excellent Way": Ajith
Fernando Exegetes Paul's Love Passage in 1 Cor. 13:1-14 ]
The Love (capitalized) is unidirectional; like a stream it runs from high to low
and it flows over any blockage in the way, not return flowing back to the source.
The foremost commandment is in (1) Mt 22:37; //Mk 12:30 upon a
question brought on about greatest commandments, and (2) //Lk 10:27
upon a question about eternal life. You shall love YHWH your Elohim with
all your heart and with all your soul and with all your mind and with all your
strength (with the phrases in italics quoted from Deu 6:5).
The often-heard phrase Love your God itself is not in the Bible. b What
does it mean to love God? What does it mean to love God? Does God
expect, need or demand it in return since God is love? (Cf. Elohim is
Love 1Jn 4:8, 16)
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http://atpreston.wordpress.com/2013/05/18/speaking-the-truth-in-l-o-v-e/
(Speaking the Truth in L.O.V.E.) Acronym L.O.V.E. (Listen; Observe; View; Encourage)
b
to love God; to love your God It is not God of a generic expression, but Elohim. Exo 20:7 I
am YHWH your Elohim. You shall have no other gods. You shall not take the name of YHWH your
Elohim in a manner unworthy for it. (1) YHWHs Renewed Covenant in Yeshua the Mashiah
inscribed on ones heart mind and thought; (2) YHWHs Torah (Commandments) to keep; (3)
YHWHs name be honored in our life.
c
The popular word *self-love, a pop psychology mantra, which is totally foreign to the Scripture.
Neither is the catch phrase God loves you, so do I as someone is fond of to tell from the pulpit. How
can we love others as God loves them!? the way and to the degree? One may use the word love for
No Love can come out of human heart. The love on human level which is by
nature bi-directional a is a pale shadow of Gods Love. It can be described by
alliteration attraction, affection, attachment, addiction for acceptance.
Though Love opens ones self to receive it when returned, the Love that
expects return is not love which the Scripture portrays. To love requiring to
be loved back in return is conditional. Gods love is unconditional selfyielding and self-opening Love b.
Only when one receives Love from God, one is able to love others. (See also
Mt 7:12 Golden Rule c). Thus, the Ten Commandments applicable to ones
action against others do equally apply to ones self to be responsible.
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The opposite of human love is not hate, but self-love. But what is opposite to
divine Love is our existential indifference to human predicament, atrocity, and
perversion (of truth). A real example of it opposite: I have nothing to do with the
other person, I dont care about you, going through with motion, be
tolerant e, just do it f, go with flow, etc. [See sins of omission a]. Is it possible
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non-person things in the sense of treat nicely not drive to hard take care of. This is not love which
is something in person relation. Doing that to others is not love itself, though it would flow from love.
Doing that to oneself is not something called love oneself in the biblical sense of love. [The
opposite of love is self-love, not hate.]
a
self-yielding [opening up and sharing ones personal (psychological) space.] [> self-giving; not
self-sacrificing. The expression sacrificial love (of God) has a wrong connotation of a religious
concept of sacrifice.
c
So-called Golden Rule [The basis of this (Mt 7:12) is as important as what is said the phrase
since that is the case at the beginning which refers to the preceding paragraph. As a corollary do
not expect others do for you before you would do to others first.] This is a positive form of a common
saying in various religions. Its negative form is called Silver rule, that is, do not do to others what
others dont want to be done to them. See Mt 19:19b - Ten Commandments applicable to ones action
against others do equally apply to ones self.
d
love and hate are concepts on a different level, not necessarily mutually exclusive. Cf. common
expression love and hate, also love against hate (Karl Menninger, 1959).
e
tolerance in a medical parlance is opposite of hypersensitivity, such as allergy. It may be even
devastating to the body when they fail to recognize something as foreign so that it can reject. An
example is AIDS caused by virus by which the important defense mechanism of immunity of the bay
becomes powerless.
b
to hate if there is no love at all? Not to love is not allowing other to come into
ones living and psychological space to share on a common ground. Love goes
out to find common ground and to be on life of creation to enjoy in Gods grace,
coming across things of unexpected hidden beauty.
Gods Love is the foundation of the whole of Gods Word in the Scripture. The
word Love (Gk. agap) in the Bible is one the major themes of Johannine writings.
Love is not what Gods essence is. (It may be said God is where the essence of Love is.)
It is not an abstract noun of noble virtue, but a verbal noun action in power of spirit as
He relates and radiates for creation, care, and consummation.
Like the sun shines to all His love is indiscrimate, not conditional. [Mt 5:45; Cf. Jn 3:16]
God simply loves keep on loving. Thats what and how He does what He wills.
However, not all are willing to receive His love. Instead, they rather put a shield to cover
from sunlight, and resort to their pity self-love.
[In G-Jn the word Love appears mostly as a verb for the first time in Jn 3:16. (God
loves, and His Love was shown through the Life of His Son.) Less frequently appears as
a noun (as Love for God in Jn 5:48 and as Yeshuas Love in Jn 15:9, 10, 13; Gods
Love of His Son in Jn 17:26)] [Cf. A modern heresy telling that Love is the essence of
God, the phrase reading as Love is God.][Cf. Sin is there when Gods Love is refused;
no response to; and to be blind to it 1Jn 3:4]
Listening is where Love is, not talking to. Love requires discernment to see
whether the other is in listening status. One is not possible to talk to the other
unless ready. Life in Love begins in finding and building common grounds to
share life through interaction and conflict-resolution.
*Gk. file is the synonym of agapa. They are contrasted to each other in the
dialogue btw Yeshua and Kefa (> Peter) in Jn 21:15-17. Greek synonyms should
not be rendered in a single English word or expression; different shades and
senses should not be obscured.
space physical
space soulical, psychological
space spirital (not spiritual) space under the power spirit
Related word:
phile affectionate love on the human level
Mt 10:37; 1Co 16:22; Tit 3:15; Rev 3:19
Jn 5 5:20; 11:3, 36; 16:27; 20:2; 21:15-17
Mt 6:5; 26:48; Jn 12:25; Rev 22:15
Mt 26:48; Mk 14:44; Lk 22:47
In G-Jn,
the word love appears mostly as a verb (agapa), for the first time in 3:16.
God loves, here, His Love was shown through the Life of His Son.
Less frequently is as a noun Love (agap). E.g. as Love for God in Jn 5:48
and as Yeshuas Love in Jn 15:9, 10, 13; Gods Love of His Son in 17:26.
The word is one of the major themes of Johannine writings. E.g. 1Jn 4:8, 16
Elohim (the God) is Love, where Gk. ho theos (the God) is not God of generic
notion. The (divine) Love is the essence of Elohim. It is not an abstract noun of
noble virtue, but a verbal noun - action in power of spirit as He relates and
radiates for creation, care, and consummation.
Love the world:
world - Gk. kosmos (ordered system); cf. ain (period of time; age)
in that way Elohim has loved the world (Jn 3:16) [the world = created
world, esp. humanity]
Love not the world 1Jn 2:15 [here world is mentonymic for the spiritual,
religious, political, philosophical system with all of man's powers, purposes,
pursuits, pleasures, practices, and places where God is not wanted, under control of
*Love
There are quite a few words for which common translation fails to bring
out its true sense and picture as in the Scripture. One example is love this is usually confused with something of human experience, which is
something one receives at start, and which is only a pale shadow of it.
Love in the Scripture (/x: charity in KJV) has nothing much common with
the same word as used in everyday English, which often connotes feeling
associated with pleasure and even sex. It is the source of creative power;
what Love does is to create, which anyone involved work of creation in
daily life, whether they are artists or not, would understand intuitively and
naturally. In IRENT the word is expanded in a few places. E.g. 1Co 13:1,
2, 3, 4 a, also Eph 4:15 Love from God]
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God is love. Or, rather, Elohim (= the God = YHWH) is Love. That is,
God is of love; not love is God. If we love God, it is because He loved us
first (1Jn 4:19). At the core, love is toward truth and goodness, and is
something (- hard to define) between two persons. Originated from God,
powerful is love but it can be blocked easy (darkness), just as the light
can be blocked from the Sun, the source of all the energy on Earth. Love
on the part of God is a verbal noun. Its action, not an abstract concept of
some noble virtue. Everything God does is love; God does everything in
love. Everything from God springs from Gods love. Its how human beings
respond to that determines how we are going to experience. Note: KJV
(like DRB, Bishops, Geneva (Gk. agap is rendered by Vulgate mostly as
dilectio, but caritas outside the Gospels and Acts. Wycliffe and the
Rheims version regularly rendered the Vulgate by love, caritas by
charity. Also in KJV and DRB, but not in Geneva or Bishops). However
the word charity has different sense, nuance, and usage in modern
English.
Gods Love (1) creation work; (2) care of creation; (3) blessing; (4) mercy; (5)
justice and vengeance (= Love of justice expressed).
So-called love chapter (1Co 13) is not about love Paul was writing as a hymn for love or an
ode for love; it is the very love from Elohim, which the Corinthians lacked when they were in
pagan mindset addicted with charisma (gifts) of the Spirit proud and self-praising (Ch. 12.
& Ch. 14). Most readers of the Bibles do not have clear idea of what Gods love is, distinct from
love in their vocabulary.]
a
as your self [is being loved by God] [Mt 19:19; 22:39; //Mk 12:31;
//Lk 10:27]
as [God loves] your self
as your self [is being loved by God]
as your self [is all being loved by God you and your neighbors]
as your self [as being loved by God]
(/> is loved by God; /> God loves you) is being loved by God is the
reason, basis, and norm for us to love others. [Neighbor as God sees yourself
worthy] [See who is a neighbor to me? Good Samaritans parable]
[/x~ neighbor, as you love yourself.] [Cf. Eph 5:30 wife [as being worthy] as
himself]; [QQ: How come the first set of the Ten Commendment is skipped in
all three Synoptic Gospels?] [(your neighor) as yourself Gk. hs seauton;
Heb. kmuk][ love your neighbor as yourself Mt 19:19; 22:39; Mk 12:31, 33;
Lk 10:27; Rm 13:9; Gal 5:14; Jas 2:8 - all quoting Lev 19:18] [cf (love aliens,
foreigners, ) as yourself Lev 19:34; Eph 5:33 hs eauton (love your wife) as
yourself; ] [Comparison by hs is how, not what as the object of the verb
love. See Eph 5:28 love his wife [as precious] as his own body]
[Usually misread as love them as you love yourself as some
translations/paraphrases render it.]; [2Tim 3:2 lists lover of self (filautos)
along with loving-money (filarguros) and (v. 3) unloving (astorgos) no
love for goodness afilargos, and (v.4) pleasure-loving filhdonos. In contrast
Mt 7:12; 2Tim 3:3 God-loving (filotheos)] [? If loving (file) self is such,
would loving (agapa) be different and honorable?] [Loving-Christ rather
than loving-self 2Co 5:14-15; Eph 1:3-4; Rm 8:33; 2Co 5:19-20; 1Co 6:19];
[Cf. Rm 13:10; Gal 5:14; cf. 2Ti 3:2]] [Only when one receives Love from
God, one is not only able to love others, but also able to be loved by others. it
becomes possible only one comes to death of one self, participating death of
the Mashiah.]
[It should be correctly read as love your neighbor as yourself, rather than
as you love yourself. Problem of love oneself preserving and sancitying
with due regard to the dignity of our own being welfare and care of soul and
body (modified for Henrys)] [Thou shall love thyself as such is no where in
the Bible and cannot be a command. Love of God (from/by God) enables us
to love Him; and enable us to care for our soul and body; and enables us to
love others. Cf. Golden Rule Mt 7:12. Gods Love ought to be found in our
Love of others consists of forgiving thanking rejoicing together finding
common ground sharing life drink up together Gods message of Love.
The written command love others as yourself in the Mosaic Law as such
properly belongs to the Old Covenant; in the Renewed Covenant, the command
of our Lord is the very voice of Him: love as I have loved you.] [Literary
logical absurdity if the text is read as love your neighbor as you love yourself
as little as you love yourself or as much as? The degree you love yourself
cannot be a basis on which you are to love your neighbor. Cf. Mt 5:48
unbounded love as Father so loves; also Mt 7:9-12.] [Love of Elohim in
creation and care is Justice + Mercy] [Cf. related expression grace
(unmerited gift)]
[Cf. divine impassibility www.gotquestions.org/impassibility-of-God.html A God who does not suffer is not the biblical God (Elohim is Love 1Jn 4:8).]
[anthropomophism, literary license http://hubpages.com/literature/What-isPoetic-License-Definition-and-Examples ]
1 /as yourself most, PNT, Barclay, TNT; / 2 /x: as for yourself BBE; /x: as thou
dost thyself. TCNT; /x: as [you do] yourself AMP; /x: as you do yourself GSNT,
Wuest, MSG (Mt 19:19); / 3 /xx: as you love yourself NIrV, GW, GNB, CEV, ERV, MSG
(Mt 22:39), AUV, GSNT, Cass; /xx: the same way that you love yourself AUV;
/as thyself KJV+, /xx: as thou dost thyself - TCNT; /x: ~ like yourself; /thy fellow
man as much as thyself WNT; /(shall love with a divine and self-sacrificial love your)
neighbor in the same manner as yourself Wuest; /xx: the same way you love yourself
NTPE; //
Jn 15:13
meizona tauts agapn oudeis echei,
hina tis tn psuchn autou th huper tn pdiln autou.
No one has love greater than this
[as I do] to lay down ones own self. - IRENT
psuch not life (, )
greater ; /x: greatest
one; /anyone; /x: a man; /> someone; /
/someone should surrender his soul (- NWT3; /life NWT-2013)
/a man lay down his life KJV; /
/one lays down his life NET; /x: one dies willingly NETfn; /xx: gives up
his life BBE; /one should lay down his life Darby; /a man bestowe his
life- Bishops; /any man bestoweth his life for Geneva; /a man lay down his
life ASV; /
/xx: The greatest way to show love for friends is to die for them CEV; /
/xx: The greatest love people can show is to die for their friends ERV;
/xx: The greatest love you can have for your friends is to give your life for
them GNB;
*hate; hatred, abhor, abominate, loathe, dislike, disdain, excrate
Gk. miseo - commonly translate as to hate. Occasionally, the context tells that
it is in the sense of love less. E.g. Mt 5:43; Lk 6:27 (ones adversary or
opponent); Lk 14:6 (of ones family members); 1Jn 4:20 (of ones fellow
brother); Rm 9:13 (of Esau).
KJV+; /wrath and fury ESV, ISV; /anger and fury GNB (- render org as anger and
thumos as fury, furious); /anger and indignation Cass (- renders org as anger)
Anger easily devours; like fire it ignites. It is essential for a human being. Without it,
one is brain-dead, coward, or android. Fails to flare up confronting evil
unrighteousness, injustice, and dishonoring Gods name, God will surely bring down
His wrath.
Prv 29:11
A fool gives full vent to his anger,
but a wise holds it in check.
Eph 4:26
orgizesthe kai m hamartanete
/Be angry and most; /When you are angry ERV; /If you become angry
GNB;
[from Psa 4:4 LXX] [Cf. (4:5 MT) tremble and do not sin HalleluYah
Scriptures] [tremble for what confronting evil angry?]
orgizesthe command or condition
ho hlias m epiduet epi t parorgism humn;
(anger; angry state of mind)
Cf. IRENT renders the verb hamartan (to sin) do a grave wrong in the three
places, e.g.
does not do a grave wrong if marry (1Co_7:28, 36);
doing a grave wrong to the fellow brethren (1Co 8:12).
Cf. (the) sin is . (1Jn 3:4) does the definite article for particularization or for
abstractization? (Cf. Mt 6:13 with an adjective the evil the evil one/thing? Or
evil/evilness?). QQ: a study on the (definite) article in Gk sense and nuance in
between the and that in English. E.g. the very one; the aforementioned one,
etc.
Related words
flesh (referring to the state of humanity when it opposes God)
death law
Metonymic use of sin (not sins) (Esp. in Pauline Epistle to the Romans
Ref. Watchman Nee)
Sin nature
Sin power
Sin guilt
Sin sacrifice (2Co 5:21 as sin sacrifice analogical A is as B, not A =
B same with the Lamb of Elohim Jn 1:29 as the Lamb of Elohim)
Sin phrases in Romans: (sin in metonymic use; personified) Sin enetered into
the world (5:1); sin reigned in death (5:21); sin may reign in ones mortal
body (6:12); sin may reign dominion over one (6:14); sin wrought in me all
kndis of covnentess (7:8); it revived (7:9); also 7:11, 13). Sin as power may be
served (6:16-18), and thus it enslaves (6:20)
Transgression
Isa 53:8 fur the transgressions of my people [the gentile nations] they [the
Yehudim] were striken.
1Jn 3:4 Whosoever committeth sin transgresseth also the law: for sin is the
transgression of the law. [KJV inaccurately rendered.] [transgression of the
law is a sin, but not sin.]
Doctrine of sin a western mindset for right vs. wrong; my rights. Cf. doctrine
of original sin (after St. Augustine)
vs. concept of Han a (experience of pain by the victims of sin), conscious and
unconscious.
Ref. Andrew Sung Park (1993), The Wounded Heart of God The Asian Concept of Han and the
Christian Doctrine of Sin. (Introduction pp. 9-14.) << Sin is the volitional act of sinners
(oppressors); *han is the [experienced] pain of the victim of [human] sin [and evil] >> cf. minjung
a
sin, shame, (dishonor), guilt; wound, grief, trauma; brokenness; healing of wound
[reality of sin and evil Non-Christian worldviews seek to locate the origin of sin
and evil somewhere within the created order; even so in Christianism Satan, Devil,
demons. Cf. devil made me do it. True, but this devil is the Alter Ego of the self.
The very source of sin is my self (soul) and the initial step is in denial of sin.][Cf.
Janus. Cf. double mindedness; Cf. multiple personality]
( people; Gk. laos) = people of Han. Cf. minjung theology (cf. liberation theology).
https://youtu.be/dXN3h0TIXts (after 7:00 timemarker)
lawlessness (h anomia).
sinner; outcast sinners. A sinner sins not by sinning a sin but from being
a sinner.
sins (plural)
Mk 2:5, 7 [of breaking Gods Torah] [concept of sins in Judaic society needs to be
explained and specified for the modern readers.]; /sins [against Gods Law]. Cf. sins
against the heaven Lk 15:18); cf. sins against God. [Note, Law is not same as
Torah.]
Mt 1:21 [As used in a concrete sense in Judaism and O.T, the word sins refers to
what is done contrary to Gods will (such as revealed in the Law of Mosheh), primarily
those by the people, rather than by an individual.
Cf. Transgression of the Law is a sin but not the sin is the transgression of the law
(1Jn 3:4 - KJV)
Cf. seven deadly sins (or seven cardinal sins) - Pride Envy Gluttony Lust Anger Greed
(Avarice or Covetousness) Sloth
Cf. mortal sin unforgivable sin; greater sin (Jn 19:11); blasphemy against the holy
Spirit (Mt 12:32 //Mk 3:29 //Lk 12:10); [sin] guilt remains (Jn 9:41)
It addition to *sin guilt b, it is used metonymically also as sin reality, sin power, sin
nature (esp. in the Pauline Epistle to the Romans e.g. Rm 3:9; 7:14 under the power of
sin > under sin), and even as sin offering (sacrifice) 2Co 5:21 (//Isa 53:10). (Isa
Man is not a sinner because he sins; he sins because he is a sinner. (Rm 3:23 ever since
humanity made a decision to acquire power to the knowledge to enable him what he
wants to decide what is right and wrong independent of the Creator.(Gen 2:17; Gen
3:4-5) The result of Adam and Eves action was death broken relation to God leading
to death in spirit. Adams earthly life itself is a hellish life, that is, without receiving
life-giving spirit and love. It is not about waiting to go to hell until after death. [Our
sins are not what is removed, but sin guilt. We do not become sinless when we repent, or
are saved, or are baptized, etc. but are forgiven of sins standing btw God and us, and are
taken to be worthy to His name (righteous).]
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*Adams Fall Fall of humanity from Gods presence is the result of mans exercising
a
his freedom as given to him when they were made after Gods image.
Cf. conviction of sin a Biblical jargon. [Not bring up guilty conscience or shame over
sins as related to a person. Jn 16:8 not convict the world of sin, but expose and confront
for the matter of sin, unrighteousness, and judgment.]
Gk hamartia means at bottom a failure of aim, a missing of the mark and appears
to have fewer connotations, religious or secular than the English word sin, as a
religious jargon.
A sin may be a wrong or an error, but the reverse is not true. We cannot say a
wrong is a sin. Thus it is frivolous to render the Greek word as wrong in
wholesale fashion as Reynold Price (1996) did in his Three Gospels which
includes his translation of G-Mk and G-Jn in addition to his own Gospel (story).
[See below *to sin, how IRENT judiciously renders it (noun and verb) as other
than sin.]
to sin (verb) (1) against the rules; (2) against the names (shame; dishonoring);
(3) harming others and the creation doing grave wrongs;
e.g. have sinned against the Heaven and before you (Lk 15:18) much more
than doing things wrong or breaking the law, etc., but bringing dishonor to the
name of Elohim and bringing shame to ones father.
Sin and death;
[cf. death vs. Death]
die to sin Rm 6:10 apothnsk
be dead to sin Rm 6:11 nekrous einai
be done away as to sins 1Pe 2:24 apoginomai NT hapax;
the wages of sin is Death Rm 6:23 , [spiritual
Death eternal, not biological death]
1. [People are not born sinners; they are born and become sinners. [It is
necessary to have clear definition of sin and sinner.] More than Adams primal
sin as the typology, it is unbiblical to invoke a doctrine of original sin to blame
Adam for human sins.]
2. It is sin (not sins) that is the issue, not original sin. A person human being
When he sins it proves he is a sinner, rather than he is a sinner because he
sins; he sins because he is a sinner.
There is no such thing as predestination of who to be saved or not.
www.gospeltruth.net/menbornsinners/mbs07.htm Are Men Born Sinners?
www.evangelicaloutreach.org/original_sin.htm Original Sin (Total Depravity) is FALSE
https://youtu.be/DYBcwSKVBTw
The expression born sinners (a religious jargon, e.g. born again) is not found in the Bible:
Misreading of (1) Rm 5:12 ; and
(2) Psa 51:5 In sin did my mother conceived is used for unbiblical proof-texting of the doctrine
of the original sin - ignoring Psa 119:73; 139:13; 100:3.
*to sin;
The word to sin as such is mostly used in the sense of sin against God.
However, a few places in NT its sense in different context is to do a grave
wrong. E.g. Lk 17:3, 4; //Mt 18:15, 21. Also 1Co 7:28; 8:12.
*repent; *repentance
Gk. metanoe and metanoia usually translated as repent and repentance, which is
a religious jargon. [Cf. /x: be repentant NWT 1984]. Howere these very common
words are with different sense, nuance and usage than the Gk words.
It is not about feel remorse, regret, or restore/repair. /x: Ko. ( = regret
+ correction). Note: among the Four Gosples, these word does not appear in G-Jn.
[Note: etymologically close to English word conversion, which, however, has a
very different nuance, sense, and usage. It is comparable to Korean word, ];
political, religious, and ideological connotation makes it unsuitable for a translation
word for the biblical word.Cf. /x: change ones mind different sense and usage; Cf.
flip-flop; cf. different mind;]
IRENT renders as turn ones heart to Gods way with forgiveness God changes
ones heart. The noun form may be rendered as turning ones heart to Gods way;
the word repentance is retained as a technical term outside the Gospels.
Mt 3:2; Mt 4:17; Act 20:31;
The Greek verb is intransitive, not transitive: E.g. it is not we repent our sins, but
we repent for the sake of forgiveness of our sins. E.g. the basic sense is turning
ones heart (to Gods way); repentance from deeds (Heb 6:1); unrepentant heart
(Rm 2:5); not repent ones self (> oneself. Cf. reflexive vs. emphatic pronouns
ending with -self, -selves.)
Cf. epi-streph
Act 14:15 turn away from these worthless things to the living God;
Act 15:19 turn to Elohim;
Cf. Act 26:20 turn ones heart and turn to Elohim
Mt 3:2 turn your heart [cf. The word sins does not appear along with to repent, as if turing
away from ones sins or repenting sins. Cf. confessing sins v.6.]; /repent most; /get turned
around and be repenting - ARJ;
/> change your thinking ARJ (- too abstract); /Get yo all turned around and be repenting
ARJ; /get repented; /> repent most; /be repenting ALT; /repent of your sins and turn to
God NLT; /turn from your sins to God JNT; /x: turn away from your sins NIrV, GNB; /x:
Let your hearts be turned from sin- BBE; /change your hearts and lives ERV; /change your
hearts SENT; /Turn to God and change the way you think and act, - GW; /turn back to God
CEV; /Repent (think differently; change your mind, regretting your sins and changing your
conduct), - AMP; /You must repent [i.e., change your hearts and lives], - AUV; /xx: Change your
life. MSG; /xx: Reform YLT; /Be having a change of mind which issues in regret and a
change of conduct Wuest; /
Cf. [Does God reprent?] 1Sm 15:11 /It grieves me that I have set up Saul to be king
WEB, KJ2k, Jublee 2k; /> I regret that I have made Saul king, (most); /xx: It repenteth me
tha I have sent up Saul to be king KJV, ASV;
*forgiveness of sins
sin used also metonymic for penalty from guilt of sin; power of sin;
sin nature; sin sacrifice;
* atonementa (a metaphoric word); ransom (a metaphoric word; not
buying off from someone devil?); blood sacrifice;
* expiation; *propitiation; mercy-seat of the Ark of Covenant (Exo 25:1722) [see under a seprated heading]
redemption, reconciliation;
forgivness; forgiving a sinner you are forgiven of sin vs. your sin is
forgiven
put away sins (2Sa 12:13); scapegoat b; cover over sins (Rm 4:7)
95F95F
1Co 15:3 He died for (huper) our sins [Cf. Rm 5:8 Mashiah died for us; 2Co 5:15
he died for all; 1Th 5:10 he died for us]
Gal 1:4 He gave himself for (huper) our sins
1Jn 2:2; 4:10 He is the propitiation for (peri) our sins
1Pe 3:18; He died {/suffered} to deal with sins (peri) />> for sins most;
[Cf. 1Pe 2:24; He himself bore our sins in his body on the tree; Rev 1:5; freed us from
our sins by his blood]
Cf. 1Jn 2:2; 4:10 Yes, He, in His own person, is as atonement for our sins [to be taken away] not
for our sins only, but also for the sins of the whole world.] [not He is for atonement, but as
atonement] [/expiation; /propitiation KJV; /mercy-seat (Heb. kphrth)]
b
scapegoat KJV translation word for Heb. Azazel which occurs in regulation pertaining to the Day
of Atonement [4x in the Scripture, Lev 16:8, 10 (2x), 26]. Some entertain an unbiblical fanciful
conjecture that it might mean a (desert) demon (e.g. demon Azazel CEV Lev 16:8). The prob.
meaning is from ez (H5975 goat as Lev 16:5) + azol (go away) = a goat to be sent away is in line
with the ritual practice narrated in the text. Pallel to the expression put away sins (2Sam 12:13).
a
1Co 15:3 died for our sins \(christos apethanen) huper tn hamartin hmn [this phrase
died over our sins occurs only once here in NT; Cf. gave Himself over our sins huper tn
hamartin hmn in Gal 1:4.]
/over our sins ARJ; /for atonement of our sins ARJ 9- interpretative jargon); /x: because
of our sins ARJ; /> to deal with ARJ; />> for our sins PNT, Cass ( - what is the nuance of
for here?); /x: on behalf of our sins ALT, Diagl; />> to take away (our sins) GW;
/(underwent) death for our sins - BBE; /x: ( for benefit of); /x: ( -
caused by because of); / ; /[to take them away to forgive us and to save us from
penalty of sins and bring out of the power of sin] [?: in full payment for our sins upon the cross
from Christ Died For Our Sins]
1Pe 3:18 (died {/suffered}) to deal with sins peri hamartin (epathen suffered) (concerning
sins to deal with sins), where a concept of judicial picture such as atone ransom paying for
is lacking.] ; /> for sins most; /x: for sin - YLT; /x: for our sins NLT, Aramaic, GW, DRB; /
[cf. a different phrasing in Jn 10:11 the good shepherd does lay down His soul in behalf of the
sheep ( )] [hUPER hHMWN over/for us Rm 5:8];
- only God Himself can forgive sins, which are against God (and Gods law).
- Gods forgiveness is not something conditional (e.g. He forgives when one pays for the
guilt, or when one asks for forgiveness). Instead, God is a forgiving God, that is, He is the
One who is forgiving from the beginning to the last, ever since Adams fall. That He
forgives is the person is taking in His forgiveness get forgiven, not be forgiven.
*Unforgivable sin see *blasphemy against the holy Spirit
Mk 2:5 Who can forgive sins except God alone [Here, the soferim (= teachers of
Torah in Lk. Lk also includes Pharisees) said, knowingly or unknowingly, a profoundly
true statement smack on the target. The remark raised directly the issue of the nature of
Yeshuas ministry and His divinity. No mere mortal man can forgive sin (not just debts
wrongdoings as in Mt 6:12, 16) which affects the very relation of human beings to God.]
cf. forgiving (or, letting go of) debts (Mt 6:12) Aramaic word means sins, debts.
cf. Isa 43:25 your sins I will not remember remember in the sense of bring it
out. Cf. forget vs. forgive
A false unbiblical doctrine of conditional forgiveness finds it support from misreading of
1Jn 1:9 as if we confess (as in most translations do incorrectly) instead of when we
confess. (Cf. http://wp.me/pNzdT-2aI)
Gods forgiveness has already forgiven at Adams fall; it is for the repentant to receive
through Mashiah Yeshua. In a sense, it IS conditional, however, not dependent on
whether God would forgive or not; neither whether we do this or that (e.g. you review all
of your sins, etc.), but dependent on whether we receive or not Gods grace.
[forgive sins (i.e. against God) remove guilt; cover over wound (Han);
sins are taken away (2Sam 12:13); Cf. scape goat a AzazelLev 16:6-10]
Proper washing of clothes involves not just washing, with eyes to achieve the goal
to restore and to preserve to put back it to use (i.e. know the purpose of what one
has to do); washed well, but got ruined. The surgery was successful but the patient
died. Fixing the problem itself is not the solution; its only a part of it and there the
party may go remaining as a problem source.
scape-goat (i.e. escaping goat). [Lev 16:26 /goat to go to Azazel ESV; /goat of departure YLT; /goat
for the scapegoat KJV; /goat as the scapegoat NASB] in contrast to goat for sin offering v. 27.
Hartman Encyclopedic Dictionary of the Bible, 2nd Rev. Ed. 1954-57 (A translation by
Woordenboek, 1969) Azazel is mentioned in correction with the ritual for the Day of Atonement
(Lev 16:8, 10, 26) as the name of a certain evil spirit in the desert (Cf. Isa 13:32; 34:14; Mt 12:43).
The harm which he was thought capable of inflicting on the people was to be averted by ending out to
him in the desert a goat on which all the sins of the people were symbolically laid (Lev 16:20 ff). The
age of origin of this strange custom remain obscure, and even the meaning of the name is unknown.
Vg. following LXX, worngy translated wrongly the phrase goat for Azazel as caper emmissarius;
hence the term emissary goat (Douay V.) and the term scape-goat (i.e. escaping goat) in AV.
a
us.
Matthew 18:35 is a condemnation only to those who dont trust Christtheir selfish measuring
rod is the only standard they know and the only one they understand. But for those who trust
the Redeemer, there is only one measurethe ever-unfolding height and depth of the love of
Christ.
NT Wright Evil and the Justice of God, p. 159: the faculty we have for receiving
forgiveness and the faculty we have for granting forgiveness are one and the same If we
open the one, we shall open the other. God is not being arbitrary. (forgiveness:) it
releases not only the person who I s being forgiven but the person who is doing the forgiving.
(ARJ process and effect are reciprocal not conditional. Mt 6:12; 14-15)
Rm 3:25
ARJ: It is this very Mashiah whom Elohim had put forward into a public view,
so that by [virtue of His sacrificial death on the Cross,]
shedding Hisx own blood
He should become a means of propitiary covering
[efficacious] through {the} faith:
a mercy-seat of atonement [1Jn 2:2; 4:10]; [for deliverance from our sins,
satisfying Gods wrath 1:18] [Depending on the meaning taken for this word, the
translations take a different rendering of the entire sentence of v. 25a. Highly
specialized words propitiation and expiation are diffuclt to convery its sense to the
readers.] [This seems referring to effecting remission of sins (AFESIS) in contrast to
passing-over (PARESIS) in v. 25b]; /a means of propitiary covering ARJ; /a
a mercy-seat of atonement [Depending on the meaning taken for this word, the
translations take a different rendering of the entire sentence of v. 25a] [This seems
referring to effecting remission of sins (AFESIS) in contrast to passing-over
(PARESIS) in v. 25b];
[For English word study propitiation expiation mercy seat with OED, see
Appendix 1Jn 2:2; 4:10 propitiation; mercy-seat] [See a separate file !!06Rm fn mss
(ch 3.25)]
[TransLine fn: Or, that which propitiates; the means-of-satisfaction; the satisfyingsacrifice, the effect of which is to satisfy Gods wrath and obtain His mercy (its focus
is on God). Some think it means that which expiates, covers, cleanses our sin, the
effect of which is to remove our sin and guilt (its focus in on our sin). Propitiation is
the removal or satisfaction of wrath. State from the human perspective, it is the means
of gaining His mercy. Jesus is the sacrifice that removes or satisfies the wrath against
sin (1:18) that Paul has just proven is upon all flesh (1:18-3:20). As a result, God is
merciful (the related word in Heb 8:12). Elsewhere only as mercy seat in Heb 9:5,
the place where the propitiation was made. Related to satisfaction in 1Jn 2:2, and
make-an-offering-for-satisfaction in Heb 2:17. We could never satisfy Gods wrath
against sin. He set forth His own Son as the satisfaction for His own wrath for the
reason stated at the end of v. 26.]
Propitiation for our sins 1Jn 4:10; 2:2. [Heb. 2:17 make propitiation] [To be
merciful Lk 18:13; mercy-seat Rm 3:25; Heb 9:5]
Salvation on the part of God is with expiation (ex- out of or from. to remove guilt
away in order for us be on the way to righteousness) toward propitiation (pro
toward, for; addressing enmity to be removed as divine justice and holiness are
addressed to > appeased) with the shed blood of Yeshua the Mashiah on the Cross as
the Pesach lamb at the appointed time (kata kairon) of God in the day of Pesach.]
Rm 3:25; = sin-offering for atonement (> propitiation) with his own blood
(Yeshua as Mashiah)
Heb 9:14; 10:19; Eph 1:7; Col 1:14 = blood of Yeshua [redemption through ~]
Cf. 1Co 10:16 communion in blood of Messiah
Rm 3:25 a means of atonement [1Jn 2:2; 4:10]; [satisfying Gods wrath 1:18 for
deliverance from our sins] [Depending on the meaning taken for this word, the
translations take a different rendering of the entire sentence of v. 25a] [This seems
referring to effecting remission of sins (AFESIS) in contrast to passing-over
[TransLine fn: Rm 3:25 Or, that which propitiates; the means-of-satisfaction; the
satisfying-sacrifice, the effect of which is to satisfy Gods wrath and obtain His
mercy (its focus is on God). Some think it means that which expiates, covers,
cleanses our sin, the effect of which is to remove our sin and guilt (its focus in on our
sin). Propitiation is the removal or satisfaction of wrath. State from the human
perspective, it is the means of gaining His mercy. Jesus is the sacrifice that removes or
satisfies the wrath against sin (1:18) that Paul has just proven is upon all flesh (1:183:20). As a result, God is merciful (the related word in Heb 8:12). Elsewhere only as
mercy seat in Heb 9:5, the place where the propitiation was made. Related to
satisfaction in 1Jn 2:2, and make-an-offering-for-satisfaction in Heb 2:17. We
could never satisfy Gods wrath against sin. He set forth His own Son as the
satisfaction for His own wrath for the reason stated at the end of v. 26.]
Heb 2:17;
1Jn 2:2;
for our sins [See Heb 2:17; Dan 9:24; IIChr 29:24], - AUV; / KKJV;
/ KRV; /
agreement Bishops; /to be a covering over [i.e., atonement, 2:2] AUV; /2-a
be the propitiation NASB, KJV++, ASV;
/to
6. To be Saved from what (Gods curse expulsion from Garden of Eden); to be saved to
what (back to favorable opportunities of Knowledge, that God wills and on account of this
He has appointed the Mediator between God and man, the man Mishah Yeshua, who
hgave himself a ransom for all (- inclusive; all and everyone of them), to be testified in
due time. (Rusell, vide infra. pp. 469-470) His ransom proves to be efficatious for those
received salvation, free gift of faith.
[Ref. Russell (1916), Studies in the Scripture (Vol. 5. The Atonment Between God and
Man, p. 466).]
With the concept salvation, a theological and religious jargon, the question is to what we are
being saved and from what. (Words: saved, delivered, rescued, redeemed) (from sins, sin guilt,
harm, (power of) evil, (hands of) enemies, darkness, etc.) (from misfortunes or bad luck or
doom - Shamanism)
Sometimes being saved refers to being saved alive from physical death (See Gen
12:12; 50:20; Exo. 1:22; Deu 20:4; Ezk 13:18; Mt 8:25; 14:30).
Others refer to being saved from physical enemies and out of slavery (see Jud 6:14;
1Sam 4:3; 2Kgs 16:7; 19:19; Psa 59:2; Lk 1:74).
Still others refer to salvation concerning God's protection of the nation of Israel as in
Exo 14:30: Thus the Lord saved Israel that day out of the hand of the Egyptians.
Other scriptures refer to God's special promises to Israel to save them from sickness
and disease (See Psa 103:3; 42:11; 67:2; Deu 28:1-14; Mk 16:16-18.)
Rescue from the [power of] evil (Mt 6:13)
Redemption (Rm 3:24; 1Co 1:30; Eph 1:7, 14; 4:30; Col 1:14; Heb 9:12, 15)
Redemption of our bodies (Rm 8:23)
Redeemed from the curse incurred on as condenmned in the the law (Gal 3:13)
The doctrine of salvation is the heart of Christian gospel. It is at the same time one of the most
confused and complicated doctrines in the church. Atonement theories, justification,
redemption, and the meaning of salvation are all interconnected with this doctrine.
What is salvation? In the Old Testament, salvation is described as "safety" (yesha) and "peace"
(shalom). The term salvation in the Greek (soteiria) means "deliverance" from enemies in the
New Testament, and "health" in an extra-biblical sense.2 In Latin, salvation (salus) means
"soundness," "health," and "welfare."3 The English term salvation was derived from the Latin.
Traditionally, the church has perceived salvation from three basic perspectives, corresponding to
the three major branches of Christianity: Eastern Orthodoxy, Roman Catholicism, and
Protestantism.
For the early Greek church, salvation meant freedom from death and error. For the Roman
Catholic Church, salvation denotes freedom from guilt and its outcomes in this and the next life
(in purgatory and hell).
In classical Protestantism, salvation signifies freedom from the law and its anxiety-producing
and condemning power.4 These definitions focus on the freedom from the power of sin, guilt,
and death. In all of them we see that the meaning of salvation has been defined from the
perspective of sinners.
Ref. Andrew Sung Park (2009), Triune Atonement: Christ's Healing for Sinners,
Victims, and the Whole Creation
https://youtu.be/dXN3h0TIXts An Interview with Andrew Sung Park
Ref. www.theopedia.com/atonement-of-christ
Theories of atonement:
cf. a ransom lutron Mk 10:45; [cf. redemption > Latin redemptio (buy back)]
[Ps 18:2 H6403 HED #6647 verb to be delivered escape; + H3468 HED
#3589 (salvation; deliverance) from verb yashua HED #3588]
Cf. Lk 1:71 deliverance (stria) out of our enemies; 1:74 be rescued
(hruomai) out of the hand of our enemies
[See also *Gospel]
[salvation as a religious and church jargon (? spiritual overtone). Often the
word salvation is used without anything to do with its biblical setting. 124F124Fa
From a linguistical-literary viewpoint salvation is not salvation, i.e. salvation
in someones vocalubary is not salvation in someone elses. Only when it is
defined internally from within the Bible, it makes sense. Not just the word
salvation but every single word or term (beginning with god) stands clear
and unambiguous and is suitable in our communication only if we have
agreed upon definitions. Otherwise all we have is an exercise of babel tower in
theological arguments.]
If we define salvation as being forgiven and accepted by God because of Jesus
death on the cross, then it becomes a tautology that Christianity alone knows and is
able to preach the source of salvation. But if we define salvation as an actual human
change, a gradual transformation from natural self-centeredness (with all the human
evils that flow from this) to a radically new orientation centered in God and
manifested in the fruit of the Spirit, then it seems clear that salvation is taking
place within all the world religionsand taking place, so far as we can tell, to more
the word salvation is even used in nonchalant manner e.g. But few have taken the time to study
out when the HIGH DAY beginning the Feast of Unleavened Bread is? Many assume it is the 15th, but
salvation doesnt come by assumption. from
http://yahuyahweh.org/eaoy/pdf/Passover_Day_A_High_Sabbath.pdf
a
or less the same extent. On this view, which is not based on theological theory but
on the observable realities of human life, salvation is not a juridical transaction
inscribed in heaven, nor is it a future hope beyond this life (although it is this too),
but it is a spiritual, moral, and political change that can begin now and whose
present possibility is grounded in the structure of reality. John Hick A Pluralist
View, Four Views on Salvation in a Pluralistic World, ed. Dennis L. Okholm and
Timothy R. Phillips (Grand 1996), 35-36.
[quoted in www.blts.edu/wp-content/uploads/2011/06/MKS-I-Am.pdf ]
Salvation, a typical church language, is not just a resuce but also a restoration operation. To
understand salvation, we need to know what the problem was, what God did about it, and how
we respond to it. We need to understand humanity vs. God; sin, evil, life, death,
justice, eternal life, Kingdom reign of Elohim.
be saved saved from what and saved to what and saved for what. become saved [an event
at a point of time] is not an end, goal or purpose (of Gods creation and care); it is a beginning
of being saved (to last from beginning to consummation).
Cf. In the contex of healing Lk 7:50 sz (save, rescue) is rendered as be made whole. Cf.
Gk. iomai (heal, cure).
It is not a one-time event, even concerned with an individual. It is from the beginning of the
humanity at Creation all through down to the Consummation with Gods care of what He has
created. It covers people, nations, world, and the whole creation to be put into the condition
God has intended. Often it is used in a narrow sense (as in biblical jargons born again
sinners prayer.)
Three stages in which how salvation is effected:
(1) Justification upon repentance to change ones mindset turned away from the
worldly self-centeredness to God-centered, each person gets saved as is declared
righteous before God, not based on the works of morality or religion, but by
coming to Him to place trust on Him only - on what He has promised as revealed
in the Scripture.
(2) Sanctification ones spirit is quickened by Gods spirit to be brought to Life a,
Light, Love with Learning from above and Leading others learn.
(3) Glorification taking the promised inheritance of Kingdom reign for the
precious rewards He has provided for the faithful not those who say believers
but who ARE believers in Him.
125F125F
theology. This question is the cause of the Reformation, the split between the
Protestant churches and Catholic Church. [https://ebible.com/questions/308-issalvation-by-faith-alone-or-by-faith-plus-works/ ]
The truth is, it all depends on what is meant by the term salvation.
Contentious arguments and debates are mostly from not tackling this first step
clearly. Also they fail to see righteousness to be seen in different sense
righteousness before God and righteousness before men, even though the core
concept of being righteous is to be worthy [to honor the name of Most High
Elohim.]
life b (soul being of life - psuch; cf. living - bios; Life zo as in Life
eternal):
126F126F
In the daily life of Mashiah-followers, it is a process of steps each day we die in Him and
a
Note the capitalized Life means the word has a different sense than in ordinary usage. E.g. Life is for
translating Gk z, not psuch (which are ususally rendered as soul or life) or bios (Lk 8:14; 1Ti
2:2; 2Ti 2:4; 1Pt 4:3 v.l., etc. other meaning livelihood, means of living Mk 12:44; Lk 8:43;
15:12, 30; 21:4; cp. 1J 3:17). Same for Light.
b
1Ti 2:1 life (Gk bios also 2Ti 2:4) not Life (z). [Cf. psuch]
each day we shall live because of Him. Without picking up ones cross to participate the death
of Mashiah, there is no Life eternal with us. Only then, our thirst is quenched by water of life
(Jn 4:14) and living water will flow out of us. (Jn 7:38). Simply there is no room for such
expression, once saved, always saved.
Did Yeshua the Mashiah come to "save" people during His ministry on earth? But He did not!
Rather, Yeshua through His atoning deathmade it possible for those whom the Father
"calls" to be reconciled to God after His death and resurrection.
Near the end of His life in the human flesh, Yeshua told His disciples, "I will pray the Father,
and He will give you another Helper to be called to your side to may abide with you forever"
(Jn 14:16). Even His disciples did not yet have the indwelling presence and power of the holy
Spirit. They were not yet restored! As Yeshua told Peter, "Once you are restored, strengthen
your fellow brethren." (Lk 22:32). And, speaking of Yeshuas lifetime, John was inspired to
write, "the [promised] spirit was not yet given, because Yeshua was not yet glorified" (Jn
7:39).
So, in a technical sense, no one was "converted" during Jesus' human ministry. No one
received the promised holy spirit until the Day of Pentecost after Yeshuas death and
resurrection (Act 2). And, surprising to some, Yeshua did not even try to convert the
multitudes during His ministry. He was not "trying" to save all humanity back then anymore
than God is trying to save all humanity now!
Does His death (suffering and crucifixion) save people? No, not quite. It is His death on the
Pesach as Pesach Lamb, that has brought YHWH Elohims salvation plan into reality
breaking into the history of entire humanity, not just of Israel.
*deliverance
http://home.clara.net/arlev/passover.htm#7
By seeing in the word sacrifice the implication that an animal is meant (Deu
16:2 speaks of the Pesach sacrifice being from the flock or the herd) many
commentators have been prompted to interpret 1Co 5:7 as referring to the
Pesach lamb. But this is too narrow a view for Christ is not only the fulfilment
of the lamb, but also of the entire festival. -???
Pesach, then, deals with deliverance and not just a deliverance from sin.
When we look at the cross of Christ we see deliverance being secured in
various differing situations that mankind can find himself bound in. In the
cross, then, we see:
1. Deliverance from sin - Rm 6:6-7, 18, Col 1:14, 1Pe 2:24
2. Deliverance from Satan - Lk 4:18, Col 1:13, 2:15
3. Deliverance from the flesh - Rm 6:6; 7:24-25, Gal 2:20
4. Deliverance from death - Heb 2:14-15
5. Deliverance from the demands of Law - Rm 8:2, Gal 5:1
6. Deliverance from the coming wrath of God - 1Th 1:10
7. Deliverance from all accusation of guilt - Act 13:39 (where the RSVs
freed is the translation of the normal Greek word for justified - that is,
considered not guilty)
But this list is by no means exhaustive for, with everything that holds individuals
bound in slavery, theres deliverance in the cross - whether depression, anxiety,
worry, fear and so on.
For each and every taskmaster thats set up over a disciples life and that refuses to
let them be free to serve God, the solution is to be found in the work of Jesus on the
cross through the fulfilment of the festival of Pesach.
Titus 2:11-12
2:11
Indeed, the grace of Elohim has manifested [+ in the person of Mashiah
Yeshua], [3:4]
the very grace which brings salvation to all people [to receive]
2:12
teaching us [who have accepted Gods grace]
to live self-disciplined, righteously and godly life
in the midst of this present age,
renouncing all the ungodliness and worldly desires,
This verse should not be read as a proof text as used by Universalism.
It is Elohim who saves a person. The Bible does not save them. Religion does
not. Faith does not. Baptism does not. Belonging to a religion or church does
not. Sadly, millions and billions of humanity put their faith in religion
believe in religion.
Rm 5:1
having been taken as righteous [and as worthy to Gods name] /> being justified most,
Cass; /been-taken-as-worthy AJK (- worthy in relation the other (-God); /> been-made-right
with God NCV; /x: have Gods approval GW; /been-made-acceptable CEV; /x: since it is by
faith that we are justified PNT; /
on the ground of faith \ek pistes ( -cf. by hUPO an agent, instrument) [as one put total trust
on who God is works are its outflow]; /through faith BBE; /x: by faith Cass, KJV+, most;
/on the basis of; /because of JNT; /through faith SourceNT, many; /x: as a result of
NWT, (WNT) [as one put total trust in who God is]; /xx: on the principle of ~ Darby; /xx:
because of our faith ERV; [faith = same in v. 2; referring to believers faith in Yeshua/God; not
about faithfulness of Yeshua/God which is His obedience to God (Rm 5:19). Cf. obedience in
fath (Rm 1:5)]
The word righteousness is not to be confused with the word justification. The
two words justify a and justification b are in the Bible translations such as
KJV which is taken from Latin Vulgate translation. The Scripture simply do
96F96F
97F97F
The meaning of justify outside theological parlance show or prove to be right. (cf. ? nuance of
excuse or explain away).
a
Justification as a theological jargon an act of Gods free grace, wherein he pardoneth all
our sin, and accepteth us as righteous in His sight, only for the righteousness of Christ
imputed to us, and received by faith alone. Westminster Shorter Catechism, 33. (Cf. Deu
25:1; Job 32:2; Pro 17:15; 1 Ki 8:32; Mt 12:37; Lk 7:29; Rm 5:16; 8:33-34)
quoted from John Murray on Justification and Ordo Salutis
b
not have meaning of such deep theological jargon and as such should be
avoided in the English Bible translations. It is about God taking a person as
righteous. Two expressions, one is taken as righteous and one is righteous,
are related but different. So-called justification is what Paul explains of how
one is to be taken as righteous by God to be worthy before God. [Note: to
understand and translate it as declare righteous is much in judicial tone,
which itself is not justified - in the correct sense of the word justify in English
vocabulary, not as theological jargon.]
Yeshua the Mashiah, who became for us wisdom from God, and indeed,
righteousness, sanctification and redemption. 1Co 1:30
dikaios righteous; (Danker p. 97) upright, *just; [QQ What does it mean by
righteous? Morally, ethically, legally? God is righteous in what sense
righteous? - ARJ]
righteous
= its basic sense is be worthy, i.e. worthy to the name. In the Scripture it is
be worthy to Gods name. [Is it same as well keeping Torah (O.T. and
Gospels)? or torah-keeping is consequence of being righteous?]
Used in contrast between two:
righteous before God (esp. in Pauline Epistles) vs.
righteous before men (Jam 2:21, 24, 25) [cf. self-righteous = full of
pride.]
dikaio heautous Lk 10:29; 16:15; /justify oneself - most; /prove oneself
righteous NWT; /x: declare himself righteous ISR (< get declared); /x:
put one in the right BBE; /xx: show that the way he was living was right
ERV; /xx: make an excuse for oneself Mft; /acquit oneself of reproach
AMP; /x: justify his actions NLT; /x: justify his question GSNT; /
Cf. take one as righteous; > declare righteous, vindicate; be made
righteous, be proven righteous; justify (theological jargon from Latin
iustificare (do justice) used in Vulgate, but nothing to do with the Biblical
sense).
Ref.: A Biblical Arch. Society article by Ronald Hendel The Law in the
Gospel Bible Review, Apr. 1998, 20, 52 The law is an essential precondition
for the gospel: When Jesus and Paul speak, they speak in the language of law
Halakhah (Essene Halakhah letter from Qumran MMT (Some Precepts on
Torah) - even from before 1st c.); Mishnah (ca 200 CE); Talmud (ca 600 CE)
Cf. Martin Luthers distinction between law and gospel.
works the sense is usually clear in the context, often used in fixed phrases. If the word
occurs by itself, the context has to be supplied e.g. Rm 3:27; 4:2, 6;
in several different contexts:
(1) works of law (Rm; Gal)
(2) works of righteousness
(3) works of darkness, etc.
Eph 2:9 what we do [to earn ~] (ergon, works - i.e. works of our own
righteousness (Tit 3:5) by keeping religious rules and requirements.]
[Rm 3:20 justification not by works Eph 2:9 salvation not the result of works];
[work on the basis of obligation and requirement to meet laws demands of religions,
that is, works of our own righteousness cf. v. 10. Also Rm 4:5; Tit 3:5 (works of
righteousness). The same word is in context diametrically opposite to Jam 2:14 works
that which flows out of Love. Work being performed as requirement in obedience with
law Rm 3:20; vs. work flowing out from result of Love in faith.);
/works; /x: earning the love of God - PNT; /x: actions JNT, ISV; /> anything youve
done GW, (NIrV); /something you have earned CEV; /our own efforts GNB; />
obedience to Law TCNT; /It has not been earned GSNT; /your own [good] deeds
[See Tit 3:5] AUV; /merit WNT; /what you have done Mft; /x: the good things
we have done NLT; /what we have done to merit AJR; /[the fulfillment of Laws
demands ] AMPexp; /
*vessel; *cup
/> cup; /> mug; /xxx: chalice (- Catholic jargon); /x: glass;
Metaphor of what? trial, hardship, suffering, agony, physical torture, (cf. Psa
69:1-3; Lam 1:13), offense, reproach, persecution, self-denial, forsaking,
aloneness, ignoble death, etc.? of divine punishment/wrath (cf. Rm 1:18; Rev
14, 15, 16)?
sharing in the suffering of Christ (Rm 8:17; Phi 3:10); the Passion (> Latin
patere suffer not emotion, an intense, driving, or overmastering feeling or
conviction; something one love to do passionate); Gk. pathema > pasch
www.middletownbiblechurch.org/salvatio/passion.htm
what sense of suffering Brutality of horrible and terrible pain; torments, affliction;
anguish on the exection stake; the crucifixion itself? Or pointing to suffering execution
to death?
The Passion of the Christ:
www.textweek.com/response/passion_movie.htm
Reading material:
https://mycontemplations.wordpress.com/2009/05/05/how-unique-was-the-suffering-ofjesus/
http://ancientworldinfilm.s3.amazonaws.com/The%20Passion.pdf
Zeb Garber (2006), Mel Gibsons Passion The Film, the Controversy, and its
Implications esp. Ch. 12 Crucifixion in Rabbinic Context: Juridical or Theological? by
Jacob Neusner.
www.ptm.org/04PT/MarApr/weekChangedWorld.pdf Review of the movie The Passion
of Christ
www.ptm.org/05PT/MarApr/aboutThePassion.pdf
Cover Story - Plain Truth Ministries
Jerry Griffin
Each of the four Gospel accounts use only a few verses to describe the
punishment Jesus received. In a single verse, Matthew, Mark and John mention,
almost in passing, that Pilate had Jesus scourged before sending him off to be
crucified (Mt 27:26, Mk 15:15, Jn 19:1). The extent or severity of this scourging
is not given, and Luke omits this detail altogether. In regard to the crucifixion,
all four Gospels, in the greatest economy of words, simply say, they crucified
him (Mt 27:35, Mk 15:24, Lk 23:33, Jn 19:18). For the original audience who
read these words, no more needed to be said. The ancient world understood the
brutality of this form of execution, and no doubt Jesus experienced [suffered?
ARJ] a cruel and painful death. But the biblical writers do not dwell on those
aspects. It is the theological significance of that death, not its excruciating
physical details, that gets their attention.
In Gibsons traditionalist Catholic theology, one can obtain meritorious favor in the eyes
of God by identifying with the sufferings of Christ. Historically, therefore, Catholic
theology has had a tendency to fixate on Christs sufferings just compare Catholic
artwork to Protestant and the emphasis is apparent. This fixation was especially prevalent
during the Middle Ages when the notion of suffering was taken to ascetic extremes and
the salvation of the soul was equated with the torture of the body. [fn: Whether
salvation comes from ones efforts to gain extra merits imparted by Christ and the saints
or whether it is solely by faith in the imputed righteousness of Christ was a key issue of
the Reformation, separating Protestantism from Catholicism.]
Only few places in NT, the word temptation fits properly in the
context. e.g. 1Ti 6:9 empipt eis peirrasmon (fall into temptation).
The well known phrase not temptation (seduction or entrapment). It is his bringing himself
to be tested of his obedience to Gods word, as Gods son. It is not the only Jeusus
temptation there are many (but not in the sense of seduction or inducement, but testing and
challenging. See Jeffery Gibson (1995), The Temptations of Jesus in Early Christianity.
a
to
Danker p. 277
peirasmos 1. a means to determine quality or performance, test, trial 1Pt
4:12; Heb 3:8; (trial in non-legal sense - ARJ)
2. exposure to possibility of wrongdoing temptation 1Ti 6:9;
temptation Mt 6:13 //Lk 11:4; Mk 14:38; Lk 4:13; 22:28; Act 20:19; 1Co 10:13;
Gal 4:14; Jam 1:2, 12; 2Pt 2:9; Rv 3:10; [all these are examples that should have
been under 1. - ARJ]
peiraz 1 make an effort to do something in the face of uncertainty about the
outcome, try, attempt Act 9:26; 16:7; 24:6
2. make trial of the quality or state of someones character or claims a. of
inducing a damaging statement or action test Mt 16:1; 22:18, 35; Mk 10:2; Jn 6:6;
1Co 10:13; 2Co 13:5; Hb 2:18; 11:17; Rev 2:2 b. of inducement to sin tempt
Mt 4:1, 3; //Mk 1:13; //Lk 4:2; Gal 6:1; 1Th 3:5; Jam 1:13, 14; Rev 2:10 3
act in a manner that amounts to defiance of anothers resources for retribution,
test tempt Act 5:9; 15:10; 1Co 10:9; Heb 3:9;
[Only 1Th 3:5 fits for the sense of tempt, possible Gal 6:1 and Jam
1:14. Of course the idea of getting tempted is a part of being tested
ARJ]
Cf. dokimaz evaluate, discern, appraise, inspect, examine, test (of
quality), determine Lk_12:56; 14:19; 1Co 11:28; 2Co 8:8; 13:5; Gal 6:4; Eph
5:10; 1Th 2:4b; 5:21; 1Ti 3:10; 1Pt 1:7; Rm 1:28; 2:18; Phi 1:10 (approve); Rm
12:2; 14:22; Co 3:13; 16:3; 2Co 8:2; 1Th 2:4a.
[Problem of word collocation: /x: (causes ~) believe in me to sin NET, ESV duo; /~ believes
in me to stumble ALT; cf. causes to stumble who believe in me.] [Who is alluded to
whosoever put a stumbling block with similar phrase in //Mk 9:42. Cf. //Lk 17:1 as a
singular.] [It is far more than commiting a sin those in power (priestly, scholary) with
various titles, such as rabbi leader father teacher Mt 23:8-10 had better remind
themselves about a mill-stone accompanying their position.]
*fulfill
*addiction
(edited after Ashley Gutherie). addiction is a model as a way of describing a set of
phenomena, and it has been a really useful model for certain kinds of things, for
example, alcoholism and heroin addiction. It is not something to be labelled as
disease. Physiological characteristics associated with addiction to a substance are not
really the crux of what is going on with someone who is experiencing a difficulty with
abusing or overusing it. A universal definition of addiction is that people have
cravings for substances when their blood levels of the substance drop, and they have a
difficulty in discontinuing the habit of use. Cf. habit; habit-forming (addictive)
substance, Cf. psychological addiction; interpersonal codependence; obessive
compulsive disorder; object relation theory.
*hope
One of most nebulous words in the Bible what is hope? On what and for
what? More than hopefully? Hoping for forgiveness and blessings from God?
Hope that one would not lose salvation (1Pe 1:4), if not once saved, always
saved? Hope something to do with Gods promises (Heb 6:17)? Hope for the
great reward in heaven (Mt 5:11, 12)? Hope of Gods kingdom to come? Hope
for going to heaven when I die?
1Co 13:13 faith, hope, love
Heb 6:18 the hope set before us. (v. 19) this hope we have as an anchor
for the soul, both sure and firm, . a
98F98F
born again born again Christian - A common biblical jargon from KJB
translation as again of Greek word anthen from above in Jn 3:3, 7. [Heb.
malemelah Gen 7:20] The sense of again and the expression born again is
probably due to conflation with v. 4 get into the mothers womb for a second
time deuteron. [Cf. Other rendering - afresh anew.] The text of Jn 3:3-8
refers to the new life in spirit, not about born again with conversion (be
saved)26.
Cf. Gal 4:9 palin anthen again anew, again from the beginning
(over again) [Gk. for again is palin, not anthen from the
beginning/start]
Cf. 1Pe 1:3, 24 anagennasthai regenerate
Cf. Tit 3:5 dia loutrou paliggenesias kai anakainsews pneumatos
hagios washing of regeneration and renewal in holy spirit'
Cf. Jn 8:44; Eph 3:17 ap archs from the start
Cf. 1Co 5:5 hina to pneuma sth spirit be kept saved intact (not about
salvation).
*judgment; righteousness vs. justice
Isaiah 56:1 judgment (KJV)/justice ~~ justice/righteousness ~~ righteousness,
Isaiah 28:17 judgment (KJV)/justice ~~ justice/righteousness.
cf. right ruling being fair
The phrase be saved is a typical biblical jargon. Would it be better to use be
delivered and be resued, (e.g. Lk 1:69 keras strias; 1:71 stria ex
echthrn)
inheritance
klronomia 1. a share in what is passed on by a testator Mt_21:38;
//Mk_12:7; //Lk_20:14; Lk_12:13;
2. participation in a share, inheritance w. focus on divine conferral of the
promised benefits(s) Ac 20:32; Gal 3:18; Eph 1:14, 18; 5:5; Col 3:34; Hb
9:15; 1Pt 1:4;
3. 1+2 Act 7:5; 13:33 v.l.; Hb 11:8 in the sense possession.
/[Gk. Geenna, in Syonptic Gospels and James, transliterate from Heb. ge hinnom (valley of
Hinnom) Aramaic gehenna; Eng. Gehenna ; /[The valley running SW to SE Yerusalem to join
Kidron valley.] [Has much symbolism and symbolically used in O.T. [Cp. Mt 10:28 who
can destroy both the body and the soul in Gehenna] [cf. symbolic of Lake of Fire Rev
19:20; 20:10, 14; 21:8] [www.christianitytoday.com/ct/1999/april26/9t5098.html ) [Used in
figurative sense. In this clause, the sense would be answerable to get oneself thrown into
liable to destruction in fiery Hinnom valley - ARJ] [cp. 10:28 the One who can destroy both
the body and the soul in Gehenna]
[See Appendix Mt 5:22 Hinnom valley hell for word study and its usage] [See SupplementGlossary-Place for Gehenna valleys of Yerusalem; see also Supplement-Glossary-General
for hell and related expressions.]
the Hinnom valley of the fire; [( ) . Also in
18:9; //Mk 9:47 (v.l.) ( ~).]; /the fiery Gehenna NWT; /the fiery
gehenna Rhm; /the fire of Gehenna ISR, Mft; /the Gehenna of the fire Diagl; /the
Gehenna of fire WNT; /the gehenna of the fire - YLT; /the fire of Gei-Hinnom JNT;
/the hell (Gehenna) of fire AMP; /the hell of the fire EBTV; /the hell of fire MKJV,
Wuest; /the Hell of fire LTIV; /fiery hell NET; /the fiery hell NASB; /a fierly hell
AUV; /the fiery Pit TCNT; /the fiery pit - GSNT; /the fire of hell ESV trio, NIV trio,
GNB, BBE, ERV; /the fires of hell CEV, NLT; /hellfire HCSB, GW; /hell fire ISV,
NKJV; /hell-fire KJV+; /the everlasting fire PNT; /godless in a furnace of eternal fire
MSG; /the hell [Gr., gehenna] of the fire [or, the fiery hell]. ALT;
accountable to or thrown into the firely valley of Hinnom [Notice there is not a non-biblical
expression of go to hell; it is the person himself is the agent (get [thrown] into) as well as
the patient in semantic-syntactic jargon by sending himself into such condition; for him to face
and to have to answer (condemnation would be brought on himself by himself by conscious
choice.)
Accountable to this plain figurative expression is often ignored in hell fire preaching, distorting
into throwing into the everlasting unquenchable fire everlastingly roasting the immortal soul after
death.
Mt 5:21 (shall be) accountable for this before (= will have to answer against
accusation/charge; antithetical expression - not commensurate to the charges) [\deserves Mt 26:66;
1Co 11:27.] [QQ: the verb form sense of future or present, or God will have it?]; /> will be.
ESTAI (future tense) / shall be IRENT, HNV, ISR, AMP, KJV, NKJV, WNT, Webster, Wesley,
Whiston; /are NLT; /will be most others;/ will be (except the second one is) NIV trio; /Ko.
~ /?: (for the last one in v. 22)] (see 5:22 EE vide infra to escape the fiery
GeHinnom):
Needs editing on this /[enochos BDAG p. 338] 1 /accountable to - NWT; /subject to ~
answerable to NIV Duo; /liable to NRSV, Diagl, ISR, ESV trio, CLV, TCNT; /liable to answer
TCNT; /will answer for it in GW; /shall be answerable to x2 + shall be liable to WNT;
/liable to Diagl, ISR; /x: liable to and unable to escape AMP; /shall be culpable of Geneva;
/ 2 /x: will be in danger of KJV, ALT, HNV, Diagl, ISR, BBE; /x: shall be in danger of - KVJ++,
NKJV, HNV, , ASV; 3 /will be subject to HCSB, AUV, ISV; /shall be subject to HCSB,
ISV,Wuest, AUV; /are subject to ~~ are in danger of being brought before NLT; 1 /xx: will
be judged ~ must stand trial in NIrV; /cf. x: subject to ~ brought before~ JNT; /be brought
GNB; /be judged by ERV; /guilty before NASB; /will have to answer to GSNT; /will have
to stand trial + will be taken to court + will be in danger of CEV; /x: liable to and unable to
escape the punishment imposed by AMP (- mouthful); /will be sentenced by ~ must come
before - Mft (- first clause translocated to the last); /xx: is guilty of murder + might find
yourself hauled into court+ are on the brink of hellfire MSG; / (- baloney); /x: must stand (his
trial) PNT; /x: will have to his trial in Barclay; /xxx: obnoxcious to (judgment + the council +
to hell-fire) Murdock; /xx: culpable of judgement + worthy to be punished by the Councill +
worthy o be punished with hellfire Geneva; / [In this clause, the sense would be answerable to
get oneself thrown into liable to destruction in fiery Hinnom valley - ARJ] [cp. 10:28 who can
destroy both the body and the soul in Gehenna]
/will have to answer to (x2) + will have to answer for it in GSNT; /x: will be subjected to + will
brought before + will be sent to NET; /are subject to + in danger of being brought before +
are in danger of NLT;; /shall be guilty before (x2) + shall be guilty enough to go into NASB;
/will be accountable to (x2) + will be liabe to NWT; /will be subject to + will be brought
before + incurs the penaly of buring JNT; /will be judged + must stand trial in Sanhedrin + will
be in danger of the fire in hell NIrV; /will be judged + will be judged by + will be in danger of
ERV; /will be subject to + is answerable to (x2) NIV duo; /will answer for it GW; /will be
brought to (trial) + will be in dager of going to GNB; /shall be liable to and unable to escape
AMP; /will be sentenced by God (this is placed at the end) +must come before + must go to
Mft; / /will be answerable for this Cass;
*GeHinnom (Geh-Hinnom) the Hebrew word for the name of the valley
south of Yerusalem running W to E to meet Kidron valley. Historically it was
used as garbage dump site to be burned up with sulfur. Practice of child
sacrifice in this area was recorded. (2Kg 16:3; 23:10; 2Chr 28:3; 33:6; Jer
32:35)- [worship of Moloch - the idol of Moloch was there and was of brass,
adorned with a royal crown, having the head of a calf, and his arms extended
as if to embrace anyone. The idolaters offered children to him by heating the
statue within by a great fire, and when it was burning hot they put the children
into his arms who were consumed by the heat; and, in order that the cries of
the children might not be heard, they made a great noise about the idol with
drums and other instruments. These drums were called "toph" and hence the
common name of the place was Tophet (Jer 7:31-32)]
Gk transliterate Geenna appears 12 times in N.T. (Mt 5:22, 29, 30;
10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Lk 12:5; Jas 3:6).
Most English Bibles translate it as hell, incl. DRB.
Others translate it as Gei-Hinnom JNT; /Gey-Hinnom MRC; /Gehenna
NWT, Mft, CLV, ISR, WEB; /gehenna Diagl, Whiston, Rhm, Vulgate,
YLT, (JSS); /Gehinnom - HNV; /x: Pit TCNT; /pit of hell MSG; /Hell
LITV; /Garbage Pit Gehenna SourceNT; [Cf. Korean translations borrowed
the word (underground dungeon) of Buddhism and native
Chinese mythology. Cf. ().]
Some English Bibles forgo the word hell completely JNT, TCNT, WNT,
Etheridge, Whiston, Rhm, MRC, WEB, YLT, ISR, SourceNT, Mft, GSNT
(except Jas 3:6); Vulgate Latin gehennae.
The common English word hell has also been used confusingly to
translate other Greek words of different meaning and sense such as
(1) Hades (Mt 16:18; Lk 16:23, etc.),
(2) zofos tou skotous 2Pe 2:17 (cf. seirais zophou); Jud 1:13
(utter darkness), and
(3) tartaro 2Pe 2:4 (hold up in the deep abyss) (rendered as
cast into hell).
A nickname hell Bible or hell-preachers Bible may be apt for them.
Some even uses it in O.T. translation.
Common alternative is to render it as Gehenna when they want to
stay away from non-Scriptural word hell of pagan origin. IRENT
renders it as Geh-Hinnom in oder to reflect the Hebrew word and to
stay farther away from the word automatic fixed association with
hellfire preaching a legacy of Anglicized and Americanized Bible
translation.
G-Mk 3x - thrown into the GeHinnom, into the fire that cannot be put out
Mk 9:43; into the GeHinnom Mk 9:45; into GeHinnom Mk 9:47
G-Lk 1x - thrown into the GeHinnom Lk 12:5.
Jam 1x - by the GeHinnom Jam 3:6
The word Gehenna (fr. Geh-Hinnom) in all cases in N.T. is used figuratively carrying
a symbolic sense. [Hence, IRENT takes it as an idiom by transliterate to avoid to
suggest as the Hinnom Valley itself, south of Yerusalem] Translating it as hell
brings a quite alien notion into the Scripture and over several hundred years engraved
as the so-called doctrine of hell, which gave rise also to various reactive
universalistic ideas both ideas being equally misdirected, nave and full of fancy
conjectures. These antithetical religious doctrines have to undergo thorough
examination and scrutiny to articulate the truth to confront the problem of evil in
conjunction with the ideas on afterlife, in order to reach a Scriptural understanding
in harmony with the whole Scripture and would not sidetrack the Gospel of Gods
Kingdom in Yeshua the Mashiah itself.
Most of such doctrine of hell with so-called hellfire preaching for last four hundred
years is hodge-podge work of mixture of pseudo-biblical imagery and non-biblical
ideas.
However useful and necessary may the doctrine be, it would be pointless, unless one
cleans up linguistically and scripturally, since hell itself is a non-biblical word
which was imported into the Scripture and take out it amplified to suit ones own
doctrine. If one wants use the word, it needs a precise definition, so that people can
check it to see whether the teaching offered is totally based on the Scripture or based
on hodgepodge of philosophy, religions, and psychology. For several hundred years
the Western style Christian religions have produced man-made plethora of doctrines
and gospels, which is now steadily moving into the final everything-goes Full
Gospel of Perversion, where right and wrong are reversed products of humanity,
which has its God-given image defaced and hidden. Along the same line revisionist
faces are shown up, such as Universalism.
The word hell itself is a very useful vocabulary, for which everyone may come up
with ones own idea of the hellish condition of humanity we are witnessing in our
life into post-modern age. Accepting its English usage as it is current as a secular
expression unrelated to religions and Christianity, the word without capitalization
carries several meanings such as [Ref. http://wordweb.info/ ]
1. Any place of pain and turmoil
2. A cause of difficulty and suffering
3. Violent and excited activity
4. Noisy and unrestrained mischief
Use of the word hell: Being assure of that the word hell is not in the Scripture and
not in the Bibles (except hell-preachers Bible KJV is most hellish translation,
having the word x 23x in NT and even in OT 31x), we can use it freely without
compunction to express precisely and concisely what the word (whatever it means)
can convery. [Cf. there is a euphemistic alteration for it as in a common idiomatic
Ref: Where Are the Dead? (offers no nonsense Scriptural and linguistic scrutiny on
the subjection of hell) www.bibletoday.com/booklets/ward_text.htm
Ref: for so-called hellfire preaching
http://wesleygospel.com/2011/12/27/books-for-hell-fire-preachers/
Ref: If anyone ever has time to spare, are fond of digging out something like
everlasting torture, angry god, etc., and wants to taste of what kind of work
produced by Jonathan Edwards (d. 1758), known as fire and brimstone hellfire
preacher, check this site www.ccel.org/ccel/edwards [It would be interesting to find
what he said about God who is love one of the core theme of the whole
Scripture.]
Condensing 2,000+ pages of his works to manageable 141 pages is a book by
Strachan and Sweeney (2003), Jonathan Edwards on Heaven & Hell (The Essential
Edwards Collection) [book review - www.unlockingthebible.org/jonathan-edwardsbook-on-heaven-hell/ ]. [Not same as another book with a same title by John
Gerstner (2003), Jonathan Edwards on Heaven and Hell.]
Mt 5:22; 18:9; Mk 9:47 v.l. hell of fire (KJV etc.); fire regarded as existing in hell.
Used metonymically as a place of eternal fire [s. Mt 25:41] envisaged as punishment
for the damned. Unscriptural idea, some takes it as a biblical idea since the
expression is found along with the word hell itself in some English Bibles (in
tradition of KJB) misunderstanding of Scriptural idiom and usage of related words
such as GeHenna.
1 (xx: hell): /fiery hell NET, NASB; /hell fire KJV, NKJV, ASV, Bishops,
Geneva, DRB, ISV; /hellfire HCSB, Noyes, GW, MSG; /hell-fire WNT, hell
of the fire ALT; /hell of fire ESV trio, BBE, Wuest; /fire in hell NIrV; /fire
of hell Cass, NIV duo, GNB, ERV, AUV, MKJV; /fire of Hell LITV; /fires of
hell NLT; /hell (Gehenna) of fire AMP; /
2 (GeHenna): /fiery Gehenna NWT; /fire of Gei-Hinnom JNT; /fire of
Gehinnom HNV; /fire of Gehenna ISR, Mft, WEB; /Gehenna of fire CLV;
/Gehenna of Fire - WNT; /Gehenna of the fire Diagl; /Gehenna of the fire
a
A person who only lives in the future is not much different from the one living in present in hell, as
the future will soon become the past. A person who looks back longingly is in hell (Cf. the story of
Lots wife in Gen 19:16).[Heaven and hell is not a notion belonging to the future. Unless you are in
heaven, youll not go to heaven after death; you dont have to go to hell; hell is where you are now.]
http://thegospelcoalition.org/blogs/kevindeyoung/files/2011/03/LoveWinsRevi
ew.pdf
Rob Bell's Bridge Too Far | Christianity Today
Critical Review of Rob Bell's Love Wins | Evidence Unseen
Mark Gally (2011), God Wins: Heaven, Hell, and Why the Good News Is Better
than Love Wins
Hippolytus (ca. CE 215). The current form is first found in the writings of Caesarius
of Arles (d 542).
descend into hell (traditional English);
descended to the dead (modern English trans.
www.youtube.com/watch?v=XXC8DWkw4hg
Physics from Hell
GeHinnom; Geh-Hinnom; Gehenna; Hinnom Valley (x12) Mt 5:22, 29, 30; 10:28;
18:9; 23:15; 23:33; Mk 9:43; 45;:47; Lk 12:5; Jam 3:6
/ Gk. Gehenna; /Gehenna TransLine, NWT, CLV, ISR98, Mft, VW, WNT,
wikimapia.org/#lang=en&lat=31.771120&lon=35.230279&z=15&m=b&show=/23952200/
Temple-Mount
[SourceNT Fn on Mt 5:22
The words Gehenna, Hades and Tartarus, three very different places in the
Greek, are usually all just called Hell in most Bible versions (KJV, etc. including
modern ones). Gehenna was a real actual place on earth. It was used for the Jerusalem
rubbish dump, and was a valley just outside the city on the south running west to east.
Smoke went up from it all times as the rubbish was burning continually (with sulfur
added into). It was full of maggots, and the bodies of the worst criminals were thrown
there. Josiah used it for burning of offal. It used to be the site of child sacrifice to
Molech. (purple font words are added by AJR)
[QQ Needs OT ref: here][Needs the article in BAR on Gehenna, Tophet, etc.]
SourceNT; /
Gk. polis is city or town. Bethlehem is Davids town (hometown), not city.
*vison, *transfiguration
*anxiety - <<Anxiety is the dynamic center of neuroses and thus we shall have to deal with
it all the time.>> from Karen Horney (1999), The Neurotic Personality of Our Time.
Ref: Wali van Lohuizen (2011), A Psycho-Spiritual View on the Message of Jesus, (pp. 319320)
Phobos: Fear or Awe?
About the word group phobos: Generally understood as fear, and rendered so. In classical
antiquity the term exhibited various shades. Phobos describes encounters with force expressed
as terror and anxiety but also honor and respect. [1] This concept of terror, fear and anxiety has
haunted much of Christianity as it referred to the fear of God and his punishment. It is often
seen as a heritage from the OT; we will see in a moment that the OT fear often exhibited more
the concept of awe. In the Gospels the feared fear of God does not figure at all, but surfaces
in the Epistles and is continued in early Christianity [2]. But the OT picture of fear is not so
bleak. In various layers of the OT fear refers to other connotations. TDNT (Gnther Wanke,
the author for the OT part) is quite clear on this issue, if read meticulously. Apart from
meaning fear and being afraid it also carries connotations of having someone in honor (B I 1),
of respecting (B I 2), feeling reverence, holding in respect (B II 1a, b): man treats with fear
and reverent awe especially persons and places that stand in a special relation to God (B II 2).
My interpretation is that it implies an awareness of distance. The OT formula fear not
expresses a reassurance and assistance in everyday life (B II 4) and thus diminishes this
distance: communication is open. (m phobeisthe) it means that this distance is removed:
communication is possible. Fearing God should be along with loving God. Then there is not
even room for fear of the punishment of Yahweh (B II 3b). In the Wisdom literature the fear of
Yahweh changes face and is equated with knowledge, insight and wisdom (II B 3c). Godfearing refers to people whose conduct is orientated to the will of God (B II 3a). It also refers
to fear for punishment that constantly is lurking around the corner. Yet Psalm 2.11 LXX speaks
of serving the Lord en phobi and rejoice in him en tromi. Should it be in fear and in
trembling? But why tremble when rejoicing? It refers to a quiver as is experienced in utmost
joy. Therefore: serving while in awe, and rejoicing while in a spontaneous quiver.
How to interpret phobos in the Gospels? Where it refers to an encounter with the sacred ones
reaction is that of awe, a condition of being totally impressed with something grand,
unattainable and distant, the mysterium tremendum of Rudolf Otto (cf G. van der Leeuw in
RGG II 118082). Yet this overriding confrontation with the sacred evokes an awareness of
being connected, of belonging. This reaction is completely different from a confrontation with
hostility and threat or intimidation. In first instance the confrontation with the sacred is
startling, a momentary emotion, it is a shock. When one then is told dont be shocked a
connection is established. Distance diminishes, communication starts. When the disciples are
confronted with a miracle (e.g. Mk 4.41 par) they do not fear but are startled and stand in awe.
The transfiguration cannot evoke fear; it is utter awe (Mk 9.6 par).
Related words & phrases fear (pleth phobos Lk 5:26 fill with fear), fearful
(phoberos Heb 10:31); fright, frighten, afraid, dread, scare, apprehensive,
apprehension, panic, terror; alarm, gloom; scared, shaken (with fear), unsure;
insecure; shudder, tremble (friss Jam 1:2), trepidation; unnerved;
discouraged; lose ones heart; pusillanimity; irrational fear; not fear (as to
God Isa 63:17; Psa 55:9; Mal 3:5; Lk 18:4; ? Lk 12:5); vs. not be afraid;
The phrase I do not fear is, wrongly, put anaphorically in most
translations, as if not fear God Psa 56:4, 11; 118:6.
To Twitter: Fear of fear? So many things we fear of, but hardly we
pay attention to why we do fear and why we come even to fear.
Fear of God Fear of God is the other side of our love of God. Neither can
go alone without the other hand-in-hand. [Cf. reverence, respect, awe,
reverential fear; Ko. (); >> ; /x: dread, dreadful fear
cf. fearmonger with hellfire preaching e.g. Jonathan Edwards (1703-1758);
[about Gods judgment, but not about fear of Gods discipline]
Pro 1:7
Fear of YHWH is beginning of knowledge.
Psa 110:10 Beginning of wisdom is the fear of YHWH
Psa 103:13 ... so YHWH has mercy on those who fear Him.
[Note: wisdom and knowledge are Gods (from God), not of the world.]
Psa 139:14
/
for it is awe-filled H3372 Im wonderfully-made H6395.- IRENT
/for I am fearfully and wonderfully made - KJV
/for I am fearfully and wonderfully made. ESV
/for I am fearefully and wonderously made Geneva;
/>for I am awesomely and wondrously made! - ISR
/because in an awe-inspiring way I am wonderfully made.- NWT4
/xxx: because in a fear-inspiring way I am wonderfully made NWT3
/xxx: because your deeds are awesome and amazing NET (see its note
below).
/xxx: because you are fearful and wondrous! ISV;
/xxx: for with awesome ways I am distinguished LITV
/xxx: for with wonders I have been distinguished YLT;
/xxx: for I am strangely and delicately formed - BBE
/xxx: for thy [doynges] are to be dreaded, I am made after a marueylous sort Bishops
*Fear (verb)
have fear (of things, someone); have fear (for God); be afraid; be fearful of;
A fixed bibical phrase with the verb imperative: Have no fear (Fear not):
[In the case of imperative, it is the context which usually make clear (e.g. as in Mt 28:5) what
is the object of the verbal phrase Have no fear Be not afraid Fear not i.e. have fear of
something or something. In the example of Mt 28:10, it needs to be made clear that it is not
to be afraid of the speaker. Cf. A different scenario is Jn 12:15 Have fear any more, O
daughther of Zion there it should be made clear that it is not fear of the King who comes.
Mt 28:10 Have no more fear. Throw off all the fear you had, now that I am with yo all.
/throw off all the fear you had ARJ; /throw off all fear Cass; /Dismiss all the
fear WNT!; /Fear not - most; /Fear ye not YLT; /Do not be afraid ESV, GNB, CEV,
ISR; /Dont be afraid ERV, GW; /Be not afraid KJV, Geneva, Bishops; /Have no fear
NWT; /xx: stop being frightened ISV; /Have no fear BBE; /xx: Stop being
frightened ISV; /
*walk,
peripate
Rev 3:4; 9:20; 16:15; 21:24;
[figurative lead a life conduct in life] Rm 6:4; 8:1 v.l.; 8:4; 13:13; Act 21:21;
Eph 4:1
1Co 3:3; 7:17; 2Co 5:7; 6:16; 10:3; Gal 5:16, 25; 6:16; Eph 2:10; 4:1, 17; 5:2, 8,
15; Phi 3:16, 17, 18; Col 1:10; 2:6; 4:5; 1Th 2:12; 4:1, 12; 2Th 3:11; 2Pe 2:10;
1Jn 1:6, 7; 2:6; 2Jn 1:6; 3Jn 1:4; Jud 1:18;
stoiche - Rm 4:12
poreuomai Act 14:15
*amazed,
It's us who deceive others. We have ourselves constantly deceived by others, and
lo, actually we are deceiving ourselves! (John 8:44) The deceiving soul is none
other than a satan.
1Jn 2:21 lie [that which denies the truth] (not cover-up; excuse; white lie)
Quote: People believe what they want to believe - (after Tab Hunter)
All T looks like a bone to a dog. (People see only what they are looking for.) Oriental
saying
When people believe lies, it is NOT because they have to, BUT because they want to.
- (> People do not believe lies because they have to, but because they
want to Malcolm Muggeridge) [Cf. 2Th 2:11 Elohim has a force of delusion come
upon them into believing the falsehood.]
Cf. self-deception; Cf. instigation;
[adj.] evil; wicked; bad; good; right and wrong; moral/immoral; legal/illegal;
ethical;
*evil, evilness; theodicy; *problem of evil
[the reality of evil evil is generated and coming out of human heart, mind,
thought it cannot be something coming from outside (invading evil spirits).
No such thing as devil made me do it.] [Cf. demon-possession exorcism]
http://3l8hvo31a7yc2inkkn1eprjd.wpengine.netdna-cdn.com/wpcontent/uploads/sites/7/2014/05/HowCanAGoodAndLovingGodAllowEvilTranscript.pdf
God created evil (as Jewish interpretation, taking also the inadequately
rendered in OT KJV) God controls evil? Then why God should create
evil.
The word evil as a singular noun in English usage (1) evil (- abstract
concept with no definite article. cf. evilness); (2) an evil one (person, thing,
object, thought); (3) the evil one; (4) the Evil one; vs. (5) the Evil One.
to show Gods reasons for allowing evil. This is a difficult task given the lack of
information on the subject in the Bible. Although the Bible has a lot of material
dealing with the nature of evil and its remedy, it doesnt explicitly reveal why God
allows it. A more modest approach is to justify God by giving plausible reasons for
evil. This way of arguing is known as a defense. The advantage of a defense is that
it can show the bankruptcy of a challenge without the burden of giving specific
reasons why God permits evil.
[See next entry: * Satan; the evil one/thing; demonic spirits; ghosts]
[Related topics: Problem of evil; theodicy; the Sovereignty and Goodness of God;
moral evil; Judgment of God; Human Suffering; Molinism vs. Calvinism]
http://www3.dbu.edu/mitchell/theodicy.htm
Gregory A. Boyd (2001; 450 pp.) Satan and the Problem of Evil: Constructing a
Trinitarian Warfare Theodicy.
http://daviddflowers.com/2010/12/10/an-open-theism-theodicy/
http://static1.squarespace.com/static/500ee7f0c4aa5f5d4c9fee39/t/540e0fffe4b04a59
e254962b/1410207743674/%22...+A+Reponse+to+Gregory+Boyd%27s+Open+The
ist+Solution.pdf
Gregory A. Boyd (1997; 414 pp.), God at War: The Bible & Spiritual Conflict
www.etsjets.org/files/JETS-PDFs/42/42-2/42-2-pp251-269_JETS.pdf
Walter Wink (1986), Unmasking the Powers The Invisible Forces That Determine
Human Existence, (esp. Ch. 1. Satan pp. 9-40; and Ch. 2. The Demons pp. 4168)]
www.patheos.com/blogs/rogereolson/2011/03/walter-wink-and-greg-boyd-on-theproblem-of-evil/
Dennis McCallum (2009), Satan and His Kingdom: What the Bible Says and How It
Matters to You
http://powertochange.com/itv/spirituality/the-existence-of-evil/ (video)
Evil as against Gods principle. (Cf. Gen 2:9 should not be read to be about
good vs. evil, but right vs. wrong). Cf. evil as such is not an entity that exists by
itself; its come out as result of [human beings] choosing not to be good. [Not
devil made me do it.] [Cf. Hebrew word for evil, wicked simply means off the
guding path (of Elohim)]
Evil as something coming out from the dark side of human soul. Psychological
projection mechanism on to something, someone, or some object (e.g. Satan) along
with personification literary device, and anthropomorphism.
Cf. infinite evil in the original sin jargon.
Cf. So-called necessary evil; Cf. "What is worse than doing evil is being evil."
(Dietrich Bonhoeffer). How do they define the word before they use in such
expression?
The word evil in the translation of Bible is not necessarily what is meant by evil.
E.g. Isa 45:7, "I form the light, and create darkness: I make peace, and create evil: I
the Lord do all these things" (KJV). Here the word evil is a wrong translation; it
means "disaster" or "catastrophe" in the passage.
Jam 1:15 [What we label as evil is not from outside or from someone else
(e.g. devil made me do it the Satan yielding power over us, but from within
ourselves.]
Lk 11:34 Cf. evil in eyes?
Mt 6:13 the evil [power] [as synecdoche = the reality of evil in the world.]
[Unjustifiably, evil in many Bibles is personified (e.g. 2Th 3:3; 1Jn 5:18, 19)
to equate this to Satan.]; /> evil - KJV; /x: the evil one many; /xx: the Evil
one; /xx: the Evil One; [See BW] [s. Jn 17:15 (out of the evil power)][s. 2Tm
4:18 (away from the evil work (in the world) apo pantos ergou ponrou )
Gk. poneros
[adj. /x: wicked NWT]
Danker p. 293. [purple is not in original]
ponros, a, on [penomai toil, work, cp. pone 'work hard' and ponos]
-1.'marked by lowness in social worth or deviation from an acceptable moral or social
standard', and so in general bad and freq. w. focus on lack of straightforwardness;
opp. of agathos
a. as adj.
(a). of living entities: humans Mt 12:34, 35a, 45b; 16:4; Lk 19:22; Ac t17:5; 2Ti 3:13; evil
spirits Mt 12:45a; Lk 7:21; Act 19:12f.
(b) of things: Jn 3:19; Act 18:14; Gal 1:4; Col 1:21; 1Ti 6:4; Heb 3:12; Jam 2:4; 2Jn 11;
3Jn 10; days permeated with evil activity Eph 5:16; 6:13 (perh. in association with the idea
of an astral evil day); boasting of a kind marked as socially base Jam 4:16. In Mt 20:15 p.
may well be rendered envious; in 6:23 and Lk 11:34 a moral dimension involving
association with 'the evil eye' in magical practice may be implied, but 3 below takes
principal account for both pass.
b. as noun [as ho poneros] etc.]
(a) of living entities:
human Mt 5:39, 45; 12:35; 1Co 5:13. A transcendent entity ho ponros the evil one, the
devil Mt 13:19 (apo pou ponrou) ; Jn 17:15 (ek tou ponrou = parallel to ek tou
kosmou); Eph 6:16 (missiles of the evil one); 1Jn 2:13f (become victorious over > conquer
the evil one); 5:18f (the evil one does not touch); prob. Mt 5:37, w. focus on his reputation
for chicanery.
(b) of thing(s): (to) ponron Mt 5:11 (every evil thing utterance that brings opprobrium
on another);; Mk 7:23 [all these evil things]; Lk 3:19 [all of evil things]; Act 25:18 [n ~~
ponrn (v.l) .]; Rm 12:9 [the thing evil]; Mt 9:4 [pl. thinking evils]
-2. 'low in quality', of produce, opp. of agathos ('of high quality') bad, poor Mt 7:l7f.
-3. 'in deteriorated or undesirable state or condition', of physical circumstance bad eyesight Mt
6:23; Lk 11:34 [s. l.a.(b)]; virulent sore Rv 16:2.
Often even an absurd question is raised did God create evil?. Obviously the questioners do know
what is meant by God, nor the meaning of evil itself.
a
Thus the notion of evil when we read the Scripture should be taken to refer to the
totality or reality of what humans do (think, say, act) which is against Gods will
and its all directed again fellow human beings. It is by the humanity who was
made in the image of God but chose to wrongly exercise their freedom of choice.
They chose to listen to the Serpents offer to desire becoming God on their own,
thus severing the direct tie between human spirit and Gods spirit. Evilness in
human is shown up whatever and whenever they do dishonor Gods name. In their
falling short of Gods glory it is closely tied to sin.
[Cf. insanity defence (mental disorder defence) not guilty by reason of
insanity.]
[Cf. Demon made me do it or Devil ~~].
Blaming the devil devil made me do it.
We get used to blame everything on the devil.
[Cf. We Have Met the Enemy, and He is Us. Not by Yogi Berra but is well
known for a title of a comic strip Pogo by Walt Kelly. www.rru.com/pogo.html This is
derived from the famous statement of Commodore Oliver Hazard Perry on the "War of
1812": "We have met the enemy and they are ours." It later appeared in a "modern
day" poster for the first Earth Day in April 1970, and next in the comic strip itself in
August 1970 in Porky Pine's mouth, and was re-used by Kelly in a subsequent Earth
Day poster (1971), and further strips and in the title of the 1972 Pogo: We Have Met
the Enemy and He Is Us book. A similar statement was actually used by Kelly many
years earlier in his introduction to The Pogo Papers (1953) which he closes with these
comments:- http://en.wikiquote.org/wiki/Walt_Kelly
www.igopogo.com/final_authority.htm ]
http://otegony.com/we-have-met-the-enemy has pic from posters and comic strips.]
Used synonymously in the same narrative (parables):
the Satan (//Mk 4:15), the Evil one (//Mt 13:19), the Devil (//Lk 8:12)
Mt 6:13b
And take us away from
(Gk. hruomai Mt 27:43. Cf. sz Mt 27:40)
[/x: deliver KJV, ESV, NASB, ; /x: rescue - NKJV; /x: save]
[hrusai (impr. aor. mid 2S) > hROUMAI BDAG p. 907 to rescue from
danger, save, rescue, deliver, preserve]; [? shield, protect]
away from [Gk. apo not ex, ek (x: out of)] /> from;
the [power of] evil. (or, the reality of evil)
[Gk. apo tou ponrou - adj. gen.masc/neu. sing.] IRENT takes it as
synecdoche; not as an evil person or even the Evil person. See * Satan is
it a person?
[In NT, the word is not used as an abstract evil as such (cf. Augustine).]
/x: wicked; /x: doing evil Jeffrey Gibson; /evil Augustine, etc. /> [the
sphere of] the evil AJR;
[The rendering in IRENT of this phrase arthrous Greek noun as the reality
of evil seems best to bring out its sense and remove confusion regarding its
identity. It is to be taken to be read in a given context as metonymic variously
for the sphere of power of evil, the evil thing, or the Evil one (person).
Here the definite article signifies the specific in contrast to general sense of
evil. A problem occurs when it is used with personification. Then it is
equated to the Devil (the Satan), which is foreign to the context of the Lords
Prayer. Cf. tre (keep and protect) ek tou ponrou Jn 17:15.]
1Jn 5:18, 19 personification of evil in most translations to equate this to Satan is
unwarranted]; (QQ to be ckecked) /xx: the Evil one; /x: the evil one most (- what does it
mean?); /xx: the wicked one KJV; /
(QQ to be ckecked)
Mt 6:13 /evil - KJV; /the Evil one; /x: the Evil One BBE, ERV; /the evil one ASV; /xx:
the evil one ASV, ESV, GW, ISV, LEB, NET, (EMTV) (- what does it mean? a human
person?);
Jn 17:15;
Mt 5:37;
[Note: Similar to Hebrew poetic structure, the clause v. 13b is parallel to the preceding
clause, v. 13a, but carries an idea not same or contrasting, but complementary.]
When translated as rescue/deliver from as in most English Bibles, what we get is a
wrong word picture of taking us out of the hand/grip of Evil one. The word deliver
sounds more like delivery out of the hands of the Evil One. The word rescue as such
suggests taking out of his grip/hand; or to snatch out of reach of the Evil one.
[//2Th 3:3 (strixei humas kai phulaxei apo tou ponrou The Lord guards/keeps us
from the evil one) in conjunction with 2:17. See also Jn 17:15 (from
out of)] [This phrase is not at all parallel to 2Tm 4:18 -- from every evil work/attack;
Didache 10:5] cf. Rm 8:23. Cf.
Mt 6:13b
but
2Th 3:3
rescue
us
away-from
the
evil (one).
Faithful
but
is
the
Lord,
who
will-strengthen
yo
from
2Tm 4:18
Will-draw-for-self
,
Jn 17:15
Not
and
me
the
He-will-guard
the
evil (one).
Lord
from
every
work
and
He-will-save
Im-requesting that
into
the
you-should-lift-up them
kingdom
out-of the
'
but
you-should-keep
them
out-of the
evil
world
[/x:
].
that
evil (one).//kosmou;
[ponros neut. (rendered as *evil) or masc. (rendered as the evil one) subject of
an exegetical issue. See 1Jn 2:13-14; 3:12; 5:18-19; Eph 6:16; 2The 3:3; Barn 2.10.]
[Not to get confused with a common word kakos (*bad - used as a noun). cf. verb.
adike.]
[NET fn: The word term may be understood as specific and personified,
referring to the devil, or possibly as a general reference to evil ( - any examples in the
Scripture to support this? ARJ). It is most likely personified since it is articular (
). Cf. also "the evildoer" in Mt 5:39, which is the same construction.]
[the Evil one (or Evil One) as capitalized; ? to differentiate from evil person/man;
evil-doing one. ? a personhood conferred on the Satan? Or, personification [Cf.
personhood or personification of spirit as in the Holy Ghost (KJV).]
[The context usually makes it clear. In Mt 13:19 ho ponros (singl. grammatical
masculine) refers to a person the evil one. Since the focus is not the nature of a
person, it should be understood as the one doing evil things. Mt 5:39 ek tou ponrou
estin (typical of something) out of the evil-doing person. Rm 12:9 abhor the evil
(one); = that which is evil. Rm 12:21 conquer the evil with the good. Cf. Rm 12:17
return kakos for kakos to no one. (badness; /x: evil).
Includes the reality of evil in man, influence of evil people, which is in turn ultimately
ascribed to the Evil one (personified; not a person, nor a spirit being). Does not carry
any sense of doing evil (Cf. B-Greek Sep. 1997 Jeffrey Gibson: "Re: ponerou in
Matt. 6:13 and the meaning of Matt 6:13b" )
[Alford p. 62 the introduction of the (ir) mention of the evil one would seem here to
be incongruous. Besides, compare the words of St. Paul, 2Tm 4:18 (hruomai apo pantos
ergou ponrou); which look very like a reminiscence of this prayer.]
[Note: we ask Gods protection from, because the Evil One is in darkness in disguise
deceiving, not easy to spot or recognize; Cf. a wrong picture of a threatening two-horned
one in a caricature.] ;
Isa 45:7
heavenly;
kakos (Mt 21:41), phaulos (Jn 5:29); ponrs (Mt 5:11; 37);
2Co 5:10 bad \{/} [good or bad good is what God declares to be good
Gen 1:3ff] [theologically, it is whether what they have done were for the glory of themselves
or of the glory of God; whether they honored Gods name];
Moreover, in none of the languages of the ancient Near East, including Hebrew, is there any one
general term equivalent to English "demon". [See a different quoted ref. below.] In general, the notion
of a demon in the ancient Near East was of a being less powerful than a god and less endowed with
individuality. Whereas the great gods are accorded regular public worship, demons are not; they are
dealt with in magic rites in individual cases of human suffering, which is their particular sphere.
The Hebrew Bible, and later Talmud and then kabbalistic texts such as the Zohar also uses different
terms to refer to specific kinds of demons. Generally speaking, Jewish demons included satyr-like
creatures, evil spirits, the children of Lilith and the like. Eventually well see beings more like what
will become normative in Medieval and Renaissance occultism, though the differences, even if subtle,
are significant. We dont see fallen angle-type demons outside of the Enoch material.
www.jewishencyclopedia.com/articles/13523-shedim
Demons in the Bible.
The demons mentioned in the Hebrew Bible are of two classes, the "se'irim" and
the "shedim".
The se'irim ("hairy beings"), to which the Israelites sacrificed in the open fields (Lev.
xvii. 7; A. V. "devils"; R. V., incorrectly, "he-goats"), are satyr-like demons,
described as dancing in the wilderness (Isa. xiii. 21, xxxiv. 14; compare Maimonides,
"Moreh," iii. 46; Vergil's "Eclogues," v. 73, "saltantes satyri"), and are identical with
the jinn of the Arabian woods and deserts (see Wellhausen, l.c., and Smith, l.c.). To
the same class belongs Azazel, the goat-like demon of the wilderness (Lev. xvi. 10 et
seq.), probably the chief of the se'irim, and Lilith (Isa. xxxiv. 14). Possibly "the roes
and hinds of the field," by which Shulamit conjures the daughters of Jerusalem to
bring her back to her lover (Cant. ii. 7, iii. 5), are faunlike spirits similar to the se'irim,
though of a harmless nature. The V04p515002.jpg (Job v. 23. A. V. "stones of the
field"), with which the righteous are said to be in leagueobviously identical with, if
not a corruption of, the V04p515003.jpg (Mishnah Kil. viii. 5), explained in Yer. Kil.
31c as V04p515004.jpgV04p515005.jpg "a fabulous mountain-man drawing
nourishment from the ground" (see Jastrow, "Dict.," and Levy, "Neuhebr. Wrterb."
s.v. V04p515006.jpg)seem to be field-demons of the same nature. The wilderness
as the home of demons was regarded as the place whence such diseases as leprosy
issued, and in cases of leprosy one of the birds set apart to be offered as an expiatory
sacrifice was released that it might carry the disease back to the desert (Lev. xiv. 7,
52; compare a similar rite in Sayce, "Hibbert Lectures," 1887, p. 461, and "Zeit. fr
Assyr." 1902, p. 149).
The Israelites also offered sacrifices to the shedim (Deu 32:17; Psa 107:37 /demons
- most; /xx: devils KJV; /evil spirits BBE; /xx: gods - GNB).
The name V04p515007.jpg (believed by Hoffmann, "Hiob," 1891, to occur in Job v. 21), for a long
time erroneously connected with "the Almighty" (V04p515008.jpg), denotes a storm-demon (from
V04p515009.jpg, Isa. xiii. 6; A. V. "destruction"; compare Psxci. 6, V04p515010.jpg, "that stormeth
about"; A. V. "that wasteth"). In Chaldean mythology the seven evil deities were known as "shedim,"
storm-demons, represented in ox-like form; and because these oxcolossi representing evil demons
were, by a peculiar law of contrast, used also as protective genii of royal palaces and the like, the name
"shed" assumed also the meaning of a propitious genius in Babylonian magic literature (see Delitzsch,
"Assyrisches Handwrterb." pp. 60, 253, 261, 646; Jensen, "Assyr.-Babyl. Mythen und Epen," 1900, p.
453; Sayce, l.c. pp. 441, 450, 463; Lenormant, l.c. pp. 48-51).
It was from Chaldea that the Hebrew word "shedim" = evil demons came to the
Israelites, and so the sacred writers in tentionally applied the word in a dyslogistic
sense to the Canaanite deities 'in the two passages quoted. But they also spoke of "the
destroyer" (V04p515011.jpg) Ex. xii. 23) as a demon whose malignant effect upon
the houses of the Israelites was to be warded off by the blood of the paschal sacrifice
sprinkled upon the lintel and the door-post (a corresponding pagan talisman is
mentioned in Isa. lvii. 8). In II Sam. xxiv; 16 and II Chron. xxi. 15 the pestilencedealing demon is called V04p515012.jpg= "the destroying angel" (compare "the
angel of the Lord" in II Kings xix. 35; Isa. xxxvii. 36), because, although they are
demons, these "evil messengers" (Ps. lxxviii. 49; A. V. "evil angels") do only the
bidding of God, their Master; they are the agents of His divine wrath.
[The word devil is not be capitalized for IRENT translation, except two
places in N.T. in Rev 12:9 and 20:2 as it appears in the fixed phrase the Devil,
also Satan. Same as in ASV] [Should the word satan be capitalized or not?]
[Cf. Devil's advocate Roman Catholic jargon]
[In IRENT, the pronoun he is carefully avoided for the word devil (esp. in Mt
4 and Lk 4) (A) to remove confusing double referents by the pronoun he in
traditional Bibles where Jesus and Devil appear in the text segment; (B) to
remove a wrong picture of personification of the devil - as if a person (a
monster?). E.g. Jn 8:44 and Jam 4:7 pronoun him/he is replaced by it.][It is
overdue to slay satan to be assigned into the land of it, instead of he,
remove the medieval comic of it image from the word itself yes, satan is a
real in the sense of real word - but not a real entity holding sway of human
minds. That everything is (just) illusion is an illusion.] Cf. Solipsism;
existentialism;
(?a two-horned, pointed tail, etc. Cf. medieval bestiary)
http://christianity.stackexchange.com/questions/11468/what-is-the-originof-the-devils-red-pointy-costume-and-pitchfork ]
What is Satan? A spirit-being, similar to a demon, a demonic spirit, a spirt
person (brother of Jesus? cf. Mormon doctrine). Who can be Satan? [Beezebul
as the chief; /x: prince; /x: ruler (archon) of the demons Mt 9:34; 12:24; Mk
3:22; Lk 11:15]. Its not tied to demons or capricious nature. Its found in
people and human person; working with them or working out of them. ]
[Beelzebul (Baal-zebul lord of house); /Beelzebub KJV, ASV - (Cf.
Baal-zebub - 2Kg 1:2 lord of flies)]
Whatever and howover we think what Satan is, the reality of satan cannot be
denied. No one has to believe Satan, anymore than God. It all depends one
what we mean by Satan.
It is much simpler to think Satan not as a supernatural spiritual being or force,
the chief of demons, but to recognize any person who blasphemes the name of
Elohim and any person who deceives others in the name of God.
It is formost found among people with power and with love of power esp.
political and religious of religions, cults, sects, denominations.
Satan has never said in the Bible that I am the satan - the truth of about being
Satan and identity. No human being has easy discerning eyes to tell who
amoung the human beings AER satans. A father of deception deceives people
with what is pleasing to them as they would hear as truths and par excellence
in deceiving his/its indetity (c.g. devil made me do it) is a father of all the lies
of human beings make.
[Satan = father of deception disguise, delusion, degradation, darkness, and
death].
Devil as personification of evil.
Num 22:22;101F10Fa
1Kg 11:23, 25;
2Sam 19:22 (23);
Psa 109:6 (/Satan KJV);
1Ch 21:1 (an adversary NET, YLT; /a satan NAB; /Satan most)
(as adversary, opponent, antagonist, accuser nouannce of action of
someone, not a special person.) [Cf.= God did through the agent of adversary] in
//2Sam 24:1 satan is not independent, but as agent.]
In Gk. satanas, meaning adversary. Cf. The popular picture of images of the
devil in drawing and painting is not from the Bible. (See hell hades
the Satan
Mt 12:26;
Mk 1:13; 3:23, 26; 4:15;
Lk 4:8 v.l.; 10:18 (in the sense of human adversary cf. Yeshua
addressing to Kefa satan); 11:18; 13:16; 22:3, 31;
Jn 13:27;
Act 5:3; 26:18;
Rm 16:20; 1Co 5:5; 7:5; 2Co 2:11; 11:14; 12:7; 1Th 2:18; 2Th 2:9; 1Ti
1:20; 5:15;
Rev 2:9, 13, 24; 3:9; 12:9; 20:2, 7)
Most English translations follows an English convention to drop the definite
the word satan in Hebrew - first appearance is Num 22:22. and the angel of YHWH
stationed Himself in the road as an adversary (le-satan) against him (Balaam) /for an
adversary against KJV; /to resist NWT; /to oppose NET; /to stop ESV; / a
Acronymic word play: SATAN = S.A.T.A.N. = Spirit After Total Adamic Nature (after
in the sense of coming after to hold man in his control) the very source of all evil in the
human world.
Its not devil-made-me-do-it (unless it is ones very self or existential alter ego), but I did
it proudly in my own way turned away from God whether one is religious or secular, at the
pulpit or on the pew. Satan should not be simply taken as identical to devil which is often
depicted as a two-horned figure wearing a red costume with a pointy tail and beard, and a
trident (not pitchfork). The adjective Satanic is not in the sense of devilish, demonic,
gruesome, or cunning; but rather existentianlly human in sin (being separated from God)
and going against Gods will. Cf. Kefa (> Peter) himself was once called Satan by Yeshua
(Mt 4:10). [devil > O.E. from Latin diabolus from Gk. diabolos (slandere, accuser)].
Cf. Named as shadow (as if ones mirror image) in Edward Hays (1966), The Gospel of
Gabriel (p. 33)]
Ref. Russell (1987), Devil: Perceptions of Evil from Antiquity to Primitive Christianity.
Russell (1984), Lucifer: The Devil in the Middle Ages.
http://christianity.stackexchange.com/questions/11468/what-is-the-origin-of-the-devils-redpointy-costume-and-pitchfork
b
.]
[Gods adversary; one who, following the Serpent at the Garden, decides what is
right or wrong on ones own apart from God (- a notion unrelated to whether it is
good or evil) with thought centered on mans desire for worldly things; treating
God as a means. Note of a popular depiction of devil.]
Cf. fallen angels cf. Eph 6:12 the rulers of the darkness of this world.
Cf. a great red dragon with seven heads ~ and seven diadem-crowns upon
its heads Rev 12:3-4.
Satan - chief of the demons (see above)
angels; angels < agents of the devil
angel with the basic sense of messenger. Not picturesque winged cherubic
ones. But what about angels of the devil as in Mt 25:41, the only place in the
Bible?
/the devil and its angels most; / Slanderer-Liar and his messengers
SourceNT; /the Devil and his angels GNB; /x: the Evil One and his angels
BBE;. [IRENT renders it as the devil and its agents]
*Lucifer; moring star
Rev 22:16 the bright morning star
[Here refers to the Mashiah.][Cf. the morning star 2:28] [Cf. Num 24:17 a star shall come
out of Yaakob (> Jacob) Cf. star Mt 2:2, 9][Cf. Isa 14:12 bright morning star; /x: Lucifer
KJV, Vulg. refers to Nebuchadnezzar. Many misinterprete it as Satan.]
Today no one would dream of naming their son Lucifer! However, ancient
Christians did name their sons Lucifer, and there was a well-known Christian
named Lucifer (died c. 370). Why would any Christian parent give their son
the name of Satan?!?
I received a question from someone who was studying Isa 14:12. I suspect
the person had studied Greek but not Hebrew and was using the best tools he
could use and had available. He was trying to do research on the Greek word
, heosphoros. He had attempted to look it up in Kittels
Theological Dictionary of the New Testament, but found that it was not there.
So, he asked for help. The question involved the issue of what Isa 14:12 tells
about Satan and why the KJV reads Lucifer. Here is an explanation.
The word heosphoros does not appear in Kittel, because it does not appear in
the NT. This word is the Septuagint (LXX) translation of the Hebrew
( helel ben sahar) in Isa 14:12. (Incidentally, the Qamets under the
Shin in is a pausal form used with a heavy accent; the contextual from is
with Patach, , and in both cases the word is accented on the first syllable.)
To understand how the KJV reads Lucifer, we need to look at the Hebrew,
the language in which most of the OT was composed, then the LXX, the
Greek translation of the Hebrew OT, and the Vulgate, Jeromes Latin
translation of the Hebrew OT.
First, the Hebrew. The phrase consists of three words. Helelis found only
here in the Hebrew OT, but is a word derived from a verb meaning to
shine. The noun would presumably mean shining one. The second word,
ben, means son of. Sahar is found 24 times in the Hebrew OT. It basically
means dawn (cf. Gen 19.15). In some cultures Dawn was the name of a
god. Isaiah was probably using the phrase , shining one [=star],
son of the Dawn, as a poetic reference to the planet Venus. The Hebrews
used the same word (kokab) to refer to either a star or a planet. But the
literal planet Venus was probably being used to refer to an astral deity. Isaiah
used this deity to represent the king of Babylon as a (self-proclaimed?) divine
figure. This has the effect of making the kings fall greater and therefore
more dramatic.
Second, the Greek. The three-word Hebrew phrase is rendered by
(ho heo sphoros ho pro i anatello n), O
Heosphoros, who rises early/who raises the morning. The key word,
heosphoros,has two parts: heos means morning and phoros means bearer,
one who brings. Heosphoros, bringer of the morning/dawn, is again a
reference to the planet Venus. Thus, though heo sphoros is not a literal
translation of helel ben sahar, it is an accurate translation of a phrase
referring to Venus, an exact equivalent of helel ben sahar. The interpretation
of the Bible text by the LXX translators is probably the same as that
mentioned above.
Third, the Latin. The exact Latin equivalent of the Greek Heosphoros is
Lucifer. Luci comes from lux meaning light and fer is the same as the
Greek phoros, bearer. So, though it had other uses, Lucifer is a term for the
planet Venus, just as the Greek and the Hebrew are.
www.koinoniablog.net/2014/08/hebrew-and-you-with-lee-m-fields-when-didlucifer-become-a-name-equivalent-to-satan.html
The sources for the identification between Lucifer and Satan are difficult to
date, but they all come from post-New Testament times. There are three basic
groups of sources to check plus the NT.
OT Pseudepigraphic Works
First, many OT pseudepigraphic works were originally Jewish and then later
reworked by Christians. We begin to see Satan equated with Venus here. For
example, in The Life of Adam and Eve, thought by many to have been
composed between 100 B.C. and CE 200, probably closer to CE 100, with
Greek and Latin translations between then and 400, though this is all in
dispute now (see J. R. Levinson, Adam and Eve, Literature Concerning in
Dictionary of NT Background, 45). In 9:1 Satan is said to have transformed
himself into the brightness of the angels. Eve, complaining to Satan about
his continual onslaught of deception to lead her into sin, asks in 11:23,
Have we stolen your glory and made you without honor? In 12:1, the devil
responds that the reason for this pursuit is that it is on account of them that he
was expelled and deprived of his glory which I had in the heavens in the
midst of angels, and was cast out onto the earth. The cause for this
expulsion was the very creation of man. Man was created in the image of
God. Therefore Michael the angel presented Adam before all the angels and
told them to worship the image of God. Satan refused because he was
superior to man and man should worship him. Other angels began to follow
suit. Michael warned of the threat of Gods wrath. To this Satan responded,
If he be wrathful with me, I will set my throne above the stars of heaven and
will be like the most high (cf. Isa 14.13; Dan 8.10; Obad 4; Job 22.12; Jude
9). Whether the identification is Jewish or Christian, I cannot tell. It may
have been a Jewish idea. The writers of these works often rewrote the Bible
stories.
Later Jewish Rabbinic Works
Second, in the later Jewish works of the rabbis (Talmud and others). The
earlier rabbinic works do not make the Lucifer-Satan connection. Rather they
apply Isa 14:12 to Gods judgment on human rulers. For example, in the
Babylonian Talmud, Shabbat 149b quotes Isa 14:12. It takes a lesson from
Nebuchadnezzar and Zedekiah to teach that it is right to punish the wicked.
There is no treatment of helel ben sahar, and no identification with Satan or
hint of reference to any other superhuman being.
NT Sources
In the NT there are only three verses which may apply, Luke 10:18; Rev 9:1
and 12:9. In Rev 12:9 Satan is clear, but no star is mentioned. In Rev 9:1, a
star is fallen from heaven to earth. But is this a reference to Isa 14:12? If it is,
is it teaching that Isa 14:12 is talking about Satan? Perhaps, but I think it is
better to say that Rev 9:1 is applying the same terminology that Isaiah does
(namely, of a powerful one who is cast down from his high place by God) to
Satan. Therefore Isa 14:12 need not be interpreted of Satan in any way. Lk
10:18 is no more conclusive than Rev 9:1.
The earliest Christians to identify the figure of Isaiah 14:12 with Satan seem
to be the contemporaries Tertullian (d. c. 225) and Origen (d. about 250).
Tertullian in his Against Marcion 5.17 quotes Isa 14:13-14 and applies it to
the devil (diabolus). Though Origen wrote in Greek, his First Principles
work is preserved only in the Latin translation of Rufinius. In 1.5.5 Rufinius
translation does contain the word Lucifer in quoting Isa 14:12. Many later
church fathers continued this line of interpretation.
Conclusion: The Short Answer
Isaiah 14:12 simply does not give any factual information about the history of
Satan:
(1) Isaiahs context is about the fall of the king of Babylon. Kings were often
referred to as stars; Isa 14:12 would be describing the fall of the greatest (in
some sense) one.
(2) Lucifer was not originally a name for Satan, but referred to Venus.
(3) It was only later that Christians, perhaps following some writings of OT
pseudepigrapha, which were sometimes heavily steeped in speculative stories
about angels, made this identification.
The name Lucifer, then, meaning light-bearer, is quite appropriate for
Christians and their task of bringing the light of the gospel to the world. Jesus
himself, the ultimate Light-bearer (Jn 1:4, 5, 9; 8:12; 9:5), is called the
*morning star and bright morning star in Rev 2:28; 22:16, respectively,
another term for the planet Venus. Of course, given the historic identification
of Lucifer as the name for Satan, this meaning would be completely lost
today.
*devil
/the Devil ALT, EBTV, HCSB, NWT, MSG, MRC, LITV, MKJV; /as
the devil KJV, EMTV, Wuest, Cass and most; /x: the Adversary
JNT, CLV; /xx: the adversary Rhm; /x: the Accuser Etheridge; /xx:
the accuser Diagl; /xx: the Calumniator Murdock; /xx: the Evil One
BBE; /diabolo Vulg; /x: KKJV, KRV; / - JSS; /
Mt 4:1, 5, 8, 11; 13:39; 25:41;
Lk 4:2, 3, 6, 13; 8:12; (4:5 v.l.);
Jn 8:44; 13:2; Act 10:38; 13:10; Eph 4:27; 6:11;
1Ti 3:6; 1Ti 3:7; 2Ti 2:26; Heb 2:14; Jam 4:7; 1Pe 5:8; 1Jn 3:8, 10;
Jud 1:9; Rev 2:10; 12:12; 20:2, 10;
Rev_12:9 (the one called Devil).
Cf. the Devil, falsehood, lies in Jn 8:44 (See EE here27)
rulers of the darkness of the world Eph 6:12
*demon [cf. English word - daemon]
a demon
Mt 11:18; 12:22; Lk 7:33; Jn 7:20; 8:48, 49, 52; 10:20, 21;
the demon
[From Palmer, Gospel Harmony, footnote] (to be checked for the validity and
proofs of his statements)
The devil and Satan are the same being. Before God created mankind, he created the
angels. Satan used to be an angel, who God created to be the "covering cherub" (a
certain kind of angel) and the "star of the morning."
The early church fathers and the Latin Vulgate translation named him "Lucifer," that
is, "Light Bearer," although this name is not found in the original languages of the
Bible. In Isaiah 14:12 he was called Morning Star, Son of the Dawn. He was an
archangel, the highest rank of ruling angels. He was a very beautiful and powerful
being. But he became narcissistic and self-willed and aspired to make himself equal
with God. So God ordered Michael, the archangel, to throw him out of heaven. There
was a great war in heaven and Michael and his angels won. And when Lucifer left
heaven, he took his third of all the angels with him (Revelation 12:4) and they
followed him. So Lucifer became Satan, which means adversary, and he was later
also identified with a Canaanite idol named Baalzeboul, or Prince Baal, the prince of
demons. The one third of the angels that left with him are now the lesser demons,
also called evil spirits. Satan and some (the rest are in Tartarus, that is, the Abyss or
bottomless shaft Jude 6; Lk 8:31; Rev. 9:1,2,11; 11:7; 17:8; 20:1-3) of his servant
spirits now roam the earth, in bitter and lonely hatred of God, opposing God's
pleasure in any way they can. Contrary to myth, they do not live in hell. God did not
banish them there yet, and no being in the universe would voluntarily go there! (On
the contrary, scripture says that they are in a constant quest for rest, in the form of the
water in human beings, or even pigs Mt 12:43, Lk 11:24 or Diatess 11:18; and Luke
8:32,33 or Diatess 12:16-17.) No, Satan is here with us, as "the prince of the kingdom
of the air" (Eph. 2:2; 4:11,12) going around trying to lead people astray. He is the
Father of Lies (John 8:44). The first person he lied to was Eve, the first woman, and
because she believed him, all mankind is in a state of fallenness along with him
(Genesis 3:1-24) He is the enemy of our souls (I Peter 5:8). See Isaiah 14:12-14;
Ezekiel 28:12-19; Rev. 12:1-17
*Power The hallmark of having power is being able to act at all, to do what
one wants to do, when one wants to do it, how one wans to do it. quoted
from p. 145 in Lip Service by Marianne LaFrance (2011). Hand in hand with
pleasure, power is to control, leading to control over others into enslavement
and dependence (making people crave for being under someones control)
The Kingdom reign of Elohim (Kingdom of God) Gods Kingdom is Gods
action in activity and movement from God empowered in spirit (not
spiritual as if spiritualized or spiritualistic). The idea of Kingdom reign of
Elohim, the central message of Yeshuas Gospel, is not out of Yeshuas own
idea or conviction. The coming Kingdom of God (or, Kingdom of Heaven)
is a part of conventional Judaism b (after Joel Carmichael).
104F104F
It is not a place; like a place to go (esp. after ones death in a jargon of heaven
and hell), but Gods reign realized in the person of Yeshua himself, the reality
for a person (humanity) belong to.
Since God Himself rules with His Word, an English word *reign is a more
accurate term with the word picture of Gods action and moving of Gods
a
Related words to play: [coterie, clique, in-group, inner circle, gang, camp, pack, crony, obsequy,
sycophant; kowtow; flatterer; adulator bootlicking; groveling; cowering; fawning; brown-nosing]
b
. Ref. Joel Carmichael (1962), The Death of Jesus, Ch. 6. The Kingdom of God, p. 82. it is
repeated even nowadays by pious Jews three times daily in the prayer called Shemoneh Esreh, No. 17.
More importantly, it was not a divine work accomplished within the soul of the individual; it was
not a spiritual reformation of the individual, but was something put into effect outside the individual: it
was a material transformation of the universe.
Cf. www.hebrew4christians.com/Prayers/Daily_Prayers/Shemoneh_Esrei/Avodah/avodah.html . . .
May our eyes see You return to Zion in mercy. Blessed are You, O Lord, Who restores His Presence to
Zion.
spirit sweeping over the created world, holding human affair under it. It exists
in something of a dynamic relationality a. Yeshua Himself ushered into human
history; not only it has a very different semantic field from the common
English word kingdom which refers to a human political power. It is for the
Gods poor people to join and enter. (Mt 5:3 cf. misunderstanding as
spritual poverty impoverished spirit; dispirited; etc.)
105F105F
Kingdom vs. *reign: [Other related words sovereign rule; rule; domain;
sovereignty; kingship ( Jn 18:36 IRENT)]
Kingdom word picture of territory (with military might for its unending
appetite of expansion), held by king in power over his obedient (feared)
subjects and over enemies, imperialism; patriarchy with male dominance;
power of taxation;
The English word reign - its aural image does not come as clear as we can
hope for. (Cf. rhyming with rein and rain).
IRENT renders the Greek basileia consistently as Kingdom reign when it
refers to Gods except as kingdom (uncapitalized) only when referring to a
political worldly power entity. Since the English word God does not tell it is
used differently than in generic sense, IRENT renders it Kingdom reign of
Elohim [See elsewhere in this file for Elohim as the translation of Greek
word the God.]
The major difference of the Kingdom reign which is of Judaic tradition from
that which is announced by the Lordship of Yeshua the Mashiah is that He
Himself is ushering in and it is the reign by Him and in Him. It does not have
power as its purpose, as Gods power itself is inexhaustible. Nor the word
may be rendered as power, which is more tied to the notion of God and
Gods will. His Kingdom reign is in the very giving of power and in the
empowerment of His creation, which was made after His image, to participate
in life of creative work.
The expression in the Gospels Kingdom is at hand (/near; /drawn near; >
eggiz) is not just the promise of God is to be fulfilled (Andrew Greely, The
Jesus Myth p. 39 www.questia.com/library/140244/the-jesus-myth )
The relation between the King and His people is love to give and love to
create. It is in contrast to the relation based on power between kings and
their subjects, which encompasses rules, regulations, and rewardspunishments. Instead of Gods image and Words (i.e. Torah = Teachings), it
feeds on ideologies with much doublespeak as in Orwellian society. For God
it is possible to give, since His love is inexhaustible.
The word love used in the Scripture has nothing much to do with love in
a
English used for human interpersonal level. In a sense, this love is the very
power of God power in Spirit (cf. the very God is love 1Jn 4:8, 16).
Power corrupts a simple self-evident true statement, as the purpose of power
is power itself. Since power is only finite, power has to eat up others power
and eventually gets dissipated. (Cf. the so-called Laws of Thermodynamics in
the realm of physics can be equally extended into the human social realm.)
In N.T., the Kingdom of Elohim is NOT something Christians expect to
come in the future at the so-called second coming of Christ (cf.
Postponement theory entertained by the so-called Dispensational theology).
Neither has it anything to do with heaven where a person would go after
death. It is simply an embodiment in Yeshua the Mashiah Himself, Gods
Kingdom is in Him, through Him, with Him. (Cf. Rm 14:17). It is the very
first proclamation He made at the beginning of His ministry The appointed
time is fulfilled, and the kingdom reign of Elohim is at hand: repent and put
trust in this good news (of the reign of Elohim) (Mk 1:15 IRENT
translation). It was at hand with His coming there and then; not it was to
come in the future. The reality of the Kingdom that has come in Him has
nothing to do with rejection of Yeshua as their Mashiah, Prophet, Priest, and
King on the part of Yehudim authorities in their religion.
The Kingdom IS the very present reality in the person of Yeshua the Mashiah:
(See THE KINGDOM OF GOD, POSTPONED OR PRESENT? (Aug 2013 )
www.ralphwoodrow.org/articles/kingdom-of-God.pdf )
from eternity in the past to the eternity in the future and that future will be
GREAT, GRAND and GLORIOUS.
See also an enlightening discourse (29 min video on Vimeo) by Tony Evans vimeo.com/55044299 Concept of the Kingdom.
Kingdom of the Heavens vs. Kingdom of the God
Mt 5:20 //Mt 18:3 have ome and enter into the Kingdom reign of the Heavens;
(find themselves entered into the reign of Elohim).
/> join ( - as if a movement); />> enter (as if in the territorial image of the
kingdom). In his own voice, He was inviting to come into the Kingdom, which is
what His Gospel is for. The Kingdom is not something apart from Yeshua
Himself. He was not telling to go and enter into the Kingdom somewhere out
there, but to come to me, entering into the Kingdom.
Jn 3:3 (see the Kingdom of Elohim); Jn 3:5 (enter into the Kingdom of
Elohim).
Gk. exousia
Heb. s'mikhah
*authority; *power (Jn 10:18; Rev 20:6); *privilege (right
prerogative Jn 1:12). Ko. and kanji - , , , , , .
(cf. power of his resurrection Phi 3:10)
The word authority has to do with headship and leadership. It is tied with power controlling power with man, but creative power with God.
Related words:
dunamis Mt 22:29 (power), 25:15 (ability); Mt 9:39 (mighty work /x:
miracle)
doxa (glory) Mt 24:30
katakurieuo Mt 20:25
[Gk. vocabulary study power, might, authority, dominion/lordship 1Co
15:24; Eph 1:21; Col 2:10]
arch (government NWT; principality, rule KJV; /x: rule ISR);
exousia (/power, authority KJV; /authority NWT);
dunamis (/power - NWT; /power, might KJV); [pl. mighty works >
miracles]
kuriots (/dominion KJV; /x: lordship - NWT; /xx: mastery ISR)
see everything we see is by an accident and evolution. Where did their own
sacrosanct idols (time and space and consciousness) come from? If they are
from nothing, where this nothing come from?
Related Greek words
number]. What Shimon carried for Yeshua (Mt 27:32 etc.) is probably this crossbeam, rather than the whole execution device. If so, the Greek word was probably
used in the text as synecdoche; IRENT put a footnote on execution stake to bring
the readers attention on this point.
From the early Yerusalem Mashiahn Community (> Messianic Community; >>
Church) on, it has become the symbol of the Mashiahn faith. In the text,
however, where this word carries this particular sense in the Apostles and the
Epistles in NT, IRENT retains the word but capitalized (Cross), since the word
there in the text was no longer used to refer to an execution device as such, but it
was to represent always as the symbol for the redemptive death of Yeshu the
Mashiah.
Figurative use of the expression carrying ones own execution stake in Yeshuas
sayings: Mt 10:38; 16:24; Mk 8:34; Lk 9:23; 14:27.
Here, Gk. stauros is used as synecdoche for its cross-beam part (Latin, patibulum) which
is what a criminal carries on himself to a place of execution, rather than the whole device
including an upright pole (Latin, stipes).] [Used figuratively as being put on public
display (shame-bringing) as if a criminal on the way to execution by crucifixion.]
It is not in the sense that those who want to follow Him have to be prepared for death (=
ko. ). It does not refer to negative or adverse
circumstances in ones life (the pain of life), but rather something which demands the
decision to surrender ones will to God. Nothing more, nothing less, nothing else. The one
who is to follow Yeshua must make that decision every day in life. It means death of
oneself in regard to all everyone and everything, tangible or intangible, in the world one may hold dear. No decision could be more painful. This is what is meant by dying to
self for Yeshuas sake, not giving up ones life as in English idiom]
In a few times outside the Gospels (in Act 5:30; 10:39; 13:29; Gal 3:13; 1Pe 2:24)
the Greek xulon (wooden-stake, a piece of log of wood) is used which is
different from dendron living, green tree. Some mistake it as a tree trunk (as of a
live tree); to translate it as tree (as in KJV) to mislead.
stauros (noun)
stauros (noun)
execution stake vs. Cross in IRENT translation
In the Gospels (x 16)
Of Yeshua (x 11)
Mt 27:32, 40; 42;
Mk 15:21, 30,32;
Lk 23:26;
Jn 19:17, 19, 25, 31;
Figurative (x 5)
Mt 10:38; 16:24;
Mk 8:34;
Lk 9:23; 14:27;
Of Yeshuas (x 2)
Phi 2:8;
Heb 12:2;
As the symbol (x 9) @
1Co 1:17, 18;
Gal 5:11; 6:12, 14;
Eph 2:16;
Phi 3:18;
Col 1:20; 2:14
http://en.wikipedia.org/wiki/Crucifixion#Cross_shape
William Smith, in A Dictionary of Greek and Roman Antiquities, John
Murray, London, 1875]
www.caic.org.au/jws/cross/chapter5.htm
Justus Lipsius (1629) in his book De Cruce Liber Tres states that the Lords
cross was the traditional two-beamed Roman cross (crux immissa) with a
picture of it (p. 47). A picture of Crux simplex was also illustrated (p. 19).
Cf. FURCA a fork, was also the name of an instrument of punishment. It was a piece of
wood in the form of the letter A, which was placed upon the shoulders of the offender, whose
hands were tied to it. Slaves were frequently punished in this way, and were obliged to carry
about the furca wherever they went (Donat. ad Ter. Andr. III.5.12; Plut. Coriol. 24; Plaut. Cas.
II.6.37); whence the appellation of furcifer was applied to a man as a term of reproach (Cic. in
Vatin. 6). The furca was used in the ancient mode of capital punishment among the Romans; the
criminal was tied to it, and then scourged to death (Liv. I.26; Suet. Ner.49).b The patibulum was
also an instrument of punishment, resembling the furca; it appears to have been in the form of
the letter (Plaut. Mil. II.4.7, Mostell. I.1.53). Both the furca and patibulum were also
employed as crosses, to which criminals were nailed (in furca suspendere, Dig. 48 tit. 13 s.6; tit.
19 s.28 15; tit. 19 s.38).
*Crucify
The corresponding verb stauro, meaning to put on an execution stake (and
hang up), is appropriately rendered as crucify (itself of a Latin origin) in most
English Bible translations. That would lead to death by prolonged exhaustion and
asphyxiation, sometimes taking several days to death.
IRENT renders in most places (1) as crucify when it is in the sense of legal
execution. (2) Only when the actual act putting on the stake itself is in focus, as in
a few places, it seems better to render as put on the execution stake (e.g. Mk
15:24), which is somewhat verbose.
Note: A number of English translations a use the word impale in place of crucify.
Such a practice is an example of glossary fallacy, simply copying from old glossary
books (which are not even dictionaries, nor lexicons). The English word impale [>
Lat. in + palus (stake)] has entirely different meanings (1) to pierce and transfix with
a sharp pointed stick or stake; (2) (in rare use) to enclose with pales or stakes. It has
nothing to do with to crucify, a Roman method of executing.
106F106F
In one place (Act 2:23) the Greek verb prospgnumi (to fasten) is used.
Note:
1. Greek noun for the execution itself, crucifixion, does not appear in the
Scripture.
impale In NWT 2013 all its occurrences have been corrected and replaced with a phrase such as
execute on the stake, somewhat verbose and ponderous it may be For the cross they keep torture
stake instead of more appropriate execution stake. Unlike the term crucify, it fails to bring the
image of the epochal event but simply describing the activity of the procedure.
a
pain in fellowiship.]
[Some material garnered from Hans Kng (1993), Credo The Apostles Creed
Explained for Today (pp. 86-87).]
Ref:
(1) C. H. Mackintosh (1858), A Scriptural Inquiry into the True Nature of
Sabbath, the Law, and Christian Ministry.
(2) Robert Henry Charles (1923), Lectures on the Decalogue. Ch. 4 The
Fourth Commandment.
The question of which day is Sabbath is to be answered only after a prior
question what is Shabbat (Sabbath) is answered properly. Though it is usually
used as a metonym for day of Shabbat in N.T. the word Shabbat does not
mean a day itself. It is taking rest from work of labor and getting refreshed; it
is not about not doing things which characterizes sabbath-keeping by
Sabbatarians in Judaism/Yehudism or in Christian denominations. The 7th day
of the Creation serves as its antitype, but it was not for sabbath-keeping.
Elohim enterend into the creation rest ceasing from the work of His creation
to set the creation into motion, into life (e.g. Adam from Gensis Ch. 2 onward).
God Himself did not keep the 7th day Sabbath there and then! Shabbat rest
was His gift to the people of Israel (His chosen people) upon the Exodus
emancipation from hundred years of slavery in Egypt under the Pharaohs rule.
The so-called Sabbath-keeping is set for the Yehudim, not for every human
beings and societies.
The Fourth Commandment is usually understood as remember the Sabbath
day to keep it holy and makes a particular day as a sacred day with a serious
penalty for not keeping it. (similar to a taboo in some indigenous religions).
No, it is not about not doing things. On the contarly it is for life and for
creation. It is not for worship or service either.
rest resting and refreshing - katapausis (that which is promised) Heb 3:11;
4:1, 3, 5. [Cf. (to cease working) Gen 2:2-3]
[problem with English words - rest as the remainder; place of resting with association with
R.I.P.]; /His (his) rest most; /his place of rest GW; />> the place of rest - CEV; /that
rest he spoke GNB; /Gods Rest TCNT, ERV; /his Rest Mft; /
the Shabbat and the Pesach is replaced with the Easter. Some come up with
Sunday as Christian sabbath which is oxymoron.
Shabbat keeping was one of the major contentious issues over which the
Yehudim authorities and leaders to have brought to challenge Yeshua as to who
He is and where He got His authority.
One important point which should not to be missed: The word *shabbat (>
*Sabbath) in the Scripture basically means shabbat rest (> Sabbath rest; Gk.
sabbatismos Heb 4:9) a. It is in the Lord with the Lord, because of the Lord,
from the Lord, and for the Lord, not on a certain day. It is the shalom which
Yeshua gives. Taking shabbat rest is in Yeshua Himself, not in keeping a
certain day of the week, nor having a worship service on a certain day once a
week. Yes, shabbat rest is Yeshua Himself, just as salvation in Yeshua Himself,
as there is no shabbat rest or salvation other than in Him, through Him, and
because of Him.
107F107F
It is used in that sense in the phrase Lord of Shabbat (Mt 12:8; //Mk 2:28;
//Lk 6:5), 30 which itself may be phrased as a verbal phrase having (or
exercising) lordship over shabbat-rest. The word in this phrase does not refer
to sabbath day, as if He is the Lord who enjoins people to keep a certain day
for shabbat; i.e. what shabbat is (dos and donts), does not find any meaning
outside Him. A typical Sabbatarian claim that He is saying that He has the
authority to determine how the day is to be kept (Mk 2:27-28) is a result of
being bound by human tradition, missing the core meaning of shabbat itself in
the whole Scripture.
[Mt 12:8 kurios gar estin
ho huios tou anthrpou [kai] tou sabbatou]
[Lk 6:5
[Mk 2:28
Shabbat rest > Sabbath rest - The Gk. word for this occurs only once in the Greek N.T.: "There
remains, then, a Sabbath-rest [sabbatismos] for the people of God; for anyone who enters God's rest
also rests from his own work, just as God did from his. Let us, therefore, make every effort to enter
that rest, so that no one will fall by following their example of disobedience" (Heb 4:9) Ref.
www.sabbatismos.com/about-sabbatismos/ The expression in O.T. (Lev 23:3) shabbth shabbthn in
Hebrew (sabbata anapausis in LXX) shabbathon seems equivalent to this sabbatismos. This
expression was seen in several places in O.T., importantly for the weekly shabbat, not only for those in
festival seasons. There is no sabbathon day distinct from sabbath day as some tries to prove that
there were two distinct sabbaths in a festival week (though they may fall on same day).
proceeds with the theme <Yeshua, true shabbat rest> which is fully developed
in the next several pericopes (cf. 12:8).
In O.T. dispensation, Gods shabbat rest came with provision of one day in a week (for
daytime of 7th day of the lunar week). It is not to set up a prohibitory regulation, or a
legalistic ritual. As for sabbath day stipulated in Ten Commandments was given to
Israelites after Exodus and belongs to Mosaic Covenant, not Abrahamic one. The
meaning of shabbat (rest) is (1) Relief from labor for body, (2) Rest for soul; (3)
Replenishment for spirit; and NOT (1) regulation, (2) restriction, (3) requirement,
ritual for the sake of regulation and requirement.
How is day of shabbat rest related to day of church public worship service?
Anything to do with the ancient Judaic holy convocation which was also on the
7th-day shabbat day?
Weekly Offerings Num 28:10 This is the burnt offering for every Sabbath,
besides the continual burnt offering and its drink offering.
holy convocations on seventh day shabbat (Lev 23:3); on the 1st (- on
7th-day shabbat) and last day of the Festival of Matzah; Shavuot (Lev 23:2111); on the first day of the 7th month with shofar blowing (Lev 23:24); on
the 10th of the 7th month Yom-Kippur (Lev 23:7); on the first day of
Sukkot (15th of 7th mo. 7th-day shabbat) (Lev 23:34-35)]
A specified phrase the day of the shabbat is found in Lk_13:14, 16; 14:5. The
word shabbat itself, however, is more frequently used as metonymically for
shabbat day, which is on 7th day of the lunar week. [It is not of the solar week.
As appear in the Scripture 7th day of the lunar week does NOT correspond to
Saturday which is an unbiblical term. The seven named days of the week in
Gregorian calendar has no correspondence to the seven numbered days of the
biblical week.]
To reiterate: there is only one shabbat day in a 7-day long week, that is, on
seventh day. The first day and last days of seven-day long Festivals are special.
Since shabbat is on the first day of the festival, the shabbat day is called High
Shabbat (Jn 19:31).
Question - how has a cultic/religious practice of worship in Judaism as such
become to be integral to keeping of the day of shabbat-rest? Cf. worship on
Sunday or Saturday in Christian religions.
The plural form shabbats it means (1) as inclusive as (several, a series of,
any, or all) shabbats Mt 12:5, 10, 11; Mk 1:21; 2:24; 3:2, 4; Lk 4:16 (en t
hmera tn sabbatn); 4:31; 6:2, 9; Act 17:2; Col 2:16, (2) as [en] tois sabbasin
as an idiom one or any of shabbats (Mt 12:1, 12; Mk 2:23), (3) or it is used in
the sense of week (e.g. Mt 28:1).
Related words:
sabbatical year [Heb. shmita, shevitt] (the seventh year of the seven-year
agricultural cycle mandated by the Torah for the Land of Israel. The land is left
to lie fallow and all agricultural activity, including plowing, planting, pruning
and harvesting, is forbidden by halakha (Jewish law) [Exo 23:10-11; Lev
25:1-7; 20-22; Deu 15:1-6; 31:10-23]
jubilee year (50th year after 7 cycles of sabbatical years) Lev 25:10
annual shabbat a day of shabbat rest - Lev 23:27, 32 on the day of YomKippur, tenth of the seventh month (Tishri) with the fasting itself from the
evening of 9th to sunset of 10th. [Often misunderstood to read wrongly as
shabbat itself is something from the evening to evening (to justify Jewish
reckoning of a calendar day).]
Exo 20:8-11
20:8
20:9
20:10
20:11
nor your alien resident who is within your gates. (cf. Ex 23:12)
For in six days YHWH made the heavens and the earth,
the sea and everything that is in them,
and He proceeded to rest on the seventh day.
There, YHWH blessed the sabbath day
and set it apart for Himself. [cf. Gen 2:1-3; Ex 31:13-17]]
Ref. C. H. Mackintosh (1858), A Scriptural Inquiry into the Sabbath the Law and
Christian Ministry by CHM.pdf [See in the separately uploaded file On Sabbath
(Shabbat).
Life and Death. Thus the broken relation of humanity to the Creator God is restored,
which could not be achieved on the basis of peoples keeping the Law. So-called
Christian sabbath turns out to be not about a certain day but a special person,
because He Himself IS our shabbat-rest. To have true shabbat is not to be found in
keeping certain rules scrupulously on a certain day. On the contrary, it is to fully en
joy Gods shalom every day of our mortal life with Him, in Him and through
Him, to the glory of God the Father. With such shabbat-rest we have entered, the
remainder of the Ten Commandments is lived out, not because of the
commandments, but because of Yeshua the Mashiah Himself who abides in us in
spirit as we abide in Him.
Scriptural and non-scriptural words and phrases shabbat vs. sabbath; shabbat rest;
sabbath observation; sabbath day keeping; festival sabbath, weekly sabbath, Saturday
sabbath, etc.
genma product, fruit Mt 26:29; //Mk 14:25; //Lk 22:18. (some GNT
Ref. for semantic shift in Greek vine to vineyard and branch to vine:
[prophetic warning over Yisrael pictured as the Vineyard of YHWH Isa
5:1, 2-7. Cf. Mt 21:33-46]
[vine Ps 80:8,9]
[Ref. C.C. Caragounis: Is Jesus the Vine or the Vineyard? in The
Development of Greek and the New Testament (2006 Baker) pp. 247-261
{Dec 21, 2007 [B-Greek] Chrys C. Caragounis' Book on the Development of Greek}
http://anebooks.blogspot.com/2007/05/is-jesus-vine-or-vineyard.html
www.lsn.se/2509/Debate.htm]
Meaning of Hebrew verb pasach for the Pesach (Passover): To pass over,
or to protect?
Ref: What Does the Word Passover ( , pesach) Mean?
www.torahresource.com/EnglishArticles/Pesach_Means_Protection.pdf
[For further details, see a separate file The Passion Week Chronology.]
Three major Pilgrimage Festivals of Judaism Pesach (Passover), Shavuot
(Weeks or Pentecost), and Sukkot (Tabernacles, Tents or Booths).
The most important festival in Judaism consists of a day of Pesach feast with
Pesach meal and seven days of Festival of the unleavened breads (matzah)
the Pesach season (total eight days) with matzah eating is referred to simply
as Pesach (Lk 22:1 Cf. Mk 14:1). Rabbinic Judaism of observation of
Pesach Festival from Nisan 15 for seven or eight days, with a day from
sunset. The day of Pesach is called Erev Pesach).
Lk (1) during the Passion Week Lk 22:1, 7, 8, 11, 13, 15, in addition to
(2) when Yeshua was 12-year old;
Mt (1) during the Passion Week Mt 26:2, 17 ,1 8, 19;
Mk (1) during the Passion Week Mk 14:1, 12, 14, 16
Jn (1) During the Passion Week (CE 30) [See below for a list of its 7
occurrences], in addition to (2) [the second Pesach - shortly before <Feeding
Five Thousands> (CE 29); Jn 6:4; and (3) [the first Pesach with the <Temple
Incident> during the first year of Yeshuas ministry (CE 28); Jn 2:13, 23;
G-Jn
Text reads:
11:55
x2
12:1;
13:1
18:39
19:14
18:28
Sense of
Pesach
festival of Matzah
festival of Matzah
festival of Matzah
festival of Matzah
Pesach feast/day
(idiom) = celebrate
the festival
Pesach meal (cf. Passover or Paschal meal); rabbinic ritual Seder meal; Last
Supper
[See Clarifying the Pesach Chronology]
The first month of the year by lunar months is *Abib in the spring
time which yields barely harvest for the Wave Barley Sheaf offering on
Abib 16 (omer offering) (Lev 23:11) with the Pesach day on Abib 14
and the first day of the Matzah Festival on Abib 15 (= sabbath, 7th day of
the lunar week).
The Pesach (>Passover) meal was on Abib 14 evening (Nisan 15).
Yeshua died when the Pesach lamb was slaughter. (Seder a ceremonial
meal on the first night of Pesach Nisan 15 - is a term for what was
developed later in the rabbinic Judaism.) [Exo 12:3 a lamb for each
household not for each person. In the same way the salvation of
YHWH through Yeshua the Mashiah is a matter of the whole household,
not just individuals.]
The Lords Last Supper was not the Pesach meal. Its Synoptic accounts
need to be carefully read to avoid such a common misconception which
would put the Scripture texts contradictory to each other, as they brush
aside by explaining away (e.g. there were meals on two consecutive days
by two different group of people using two different calendars!) what GJn clearly tells it was not.
(Mk 14:12-25; Mt 26:17-29; Lk 22:7-23)
The Greek phrase esthi to pascha (eat the passover) is an idiom to be
understood as eat meals for the Pesach season, i.e, to celebrate the
Pesach festival. (For Yeshuas group - Mt 26:17; //Mk 14:12, 14; //Lk
22:11; for Yehudim authorities Jn 18:28)
Cf. the Lords Supper (1Co 11:23-34) [an annual commemoration; the only
injunction Yeshua left to His disciples, neither for His resurrection, nor for His
birth.
[Cf. Other non-biblical terms of church jargon used for this:
Eucharist (based on the Greek word eucharisteu Mt 26:27meaning "give
thanks", which the Lord Supper itself has nothing to do with).108Fa10
Holy Communion; [1Co 10:16] Lord Supper is for a remembrance until the
Parousia of the Lord when it is to be a celebration]
Christian Passover (- oxymoron);
Memorial Supper ("this do in remembrance of me")
A chuch sacrament
Cf. Catholic Mass
[Ref. www.ralphwoodrow.org/articles/lords_supper.pdf ]
Gk. stephanos
wreath, victors wreath, laurel; /> crown
Rev 6:2; 14:14 on Yeshua the Mashiah)
Mt 27:29; Mk 15:17; Jn 19:2; /wreath of thorny twigs; /x: crown of thorns
most); /
Gk. diadma
(royal) crown, diadem only in Rev (Rev 12:3; 13:1; 19:12)
astrologer-magi;
It was to refer to a place of residence of the chief official in the subjugated Roman
territory (Mt 27:27; Mk 15:16; Jn 18:28, 33; 19:9 - of Pilate)
The term was also used for the emperor's headquarters and other large
residential buildings or palaces.
praetor (Latin, "leader") was originally the title of the highest-ranking civil servant in the
Roman Republic, but later became a position directly below the rank of consul.
[See WB #4]
Related words: (pagan) temples; shrines; Temple; Temple sanctuary; Temple
courts; Temple treasury; tabernacle. Related words: altar Miskan and 'Ohel
Mo'ed -pdf
Related words: the Holy Place; the Most Holy Place (Heb. Kodesh Kodashim);
House of YHWH [Exo 23:19; 34:26; Deu 23:18; (bayith Heb; /oikos
LXX)]; Temple Mount (Heb. Har HaBayit)
*Sanhedrin;
down the current status from its astrocity to its vanity (typified by so-called
megachurch boom), the word church should not belong to the biblical
words in the Bible text.
[To change other peoples religion to 'Christianity', join a 'church', and
adopting a Christian culture was not the mandate of Yeshua. Instead,
Yeshua without a religion that is foreign to them, a religion of anity
(Christianism). Moverover Chritian vocabulary (jargon, Christianesea) is a
barrier for people to hear the Scripture, associated with Western culture and
political and religious power.
The word church is unsuitable for a translation word in the N.T., as it
carries very different meaning, most commonly as (1) a building and local
organization of people, or (2) a particular denomination hardly it can be all
inclusive (cf. universal or catholic church in Apostles Creed sanctam
ecclesiam catholicam). Cf. the expressions their church, my church, etc.
churchless Christianity www.reclaimingthemind.org/papers/ets/2005/Tennent/Tennent.pdf
www.internationalbulletin.org/issues/2005-04/2005-04-171tennent.pdf
The problem and inappropriateness of the term catholicity, catholic related
to the church (as in Apostles Creed << believe in the holy catholic
church >>). https://bavinckinstitute.org/wpcontent/uploads/2010/05/Bavinck_Catholicity_CTJ27.pdf
In the sense of universality? [Linguistically the word is not easily
dissocitated from something to do with a sectarian of Universalists.] What
does it mean by a universal church?
Heb. edah
Cf. assembly
Cf. government; polity; organization; society; movement;
Cf. Church vs. Messianic community (in JNT translation by David Stein; in
Mt 16:18 he renders as my community (Cf. my church for most English
translations and the living community in me in IRENT)), which fails to bring
out its true sense (cf. my neighborhood community?); Mashian community
(IRENT); Body of Mashiah (> Body of Christ). In some way, descriptive
names would be People of the Way or Children of Light brotherhood of
Mashiah, gathering in Yeshua, etc. Ref: Evaluation-Churchless_Christianity12-2012 www.lcms.org/page.aspx?pid=695
Part of being a Christian is speaking Christianese, Christian jargon (an insider language).
When the Greek word in the N.T. is specifically tied to the teaching of the
Mashiah, IRENT renders variously depending on the context (sense and referent) ,
instead of the conventional word church:
(1) the living community in me of those called out by Elohim - Mt
16:18; a [Cf. my Community JNT]; />> my Church (or church) most;
/x: my congregation NWT, Bishops; /x: my Assembly (or assembly)
ALT, ISR, LITV, Rhm; /my ecclesia CLV. [It is not in the sense of
church, neither of assembly, nor of congregation. It is best understood in
its etymological sense of called-out, i.e. the people called out by Yeshua
which is saying equivalent to Gods own special chosen people (Tit 2:14;
1Pe 2:9) in the Mashiah.] [referring to the corporate body of Yeshua the
Mashiah Himself][The Church, which is a human organization, is not the
goal of Yeshuas mission; it is not a place where Kingdom of God is to be
found.]
(2) gathered people - Mt 18:17; gathered believers Rm 16:5; Col 4:15;
10F10F
Mt 16:18 This verse is the notorious proof text for the Catholic doctrine of Petrine
primacy which is in turn the basis of its Papal supremacy .
a
(3) Congregation (of assembled people in common tie) Act 11:26; 13:1;
14:23; 15:3; Rm 16:1, 5, 23; 11:18; 14:4, 5, 12, 19, 23, 28, 35; Col
4:15, 16; 1Ti 5:16; Phm 1:2; 3Jn 9,10; Heb 2:12 (O.T.) congregations 1Co 16:19; Rm 6:6
(4) congregation of Mashian community 1Co 4:17; 6:4; 12:28; 14:4; 2Co 8:1
(pl); Phi 4:15; Jas 5:14;3Jn 6
(5) gathering of a congregation 1Co 14:28, 34, 45;
(6) Mashiahn community- Act 2:47 v.l.; 14:27; 20:17; the Mashiahn
Community Eph 1:22; Eph 3:10, 21; 5:23, 24, 25, 27, 29, 32; Col
1:18, 24; 1Th 1:1; 3:5; 2Th 1:1; Rev 2:1, 8,:12, 18; 3:1, 7, 14;
(7) the Mashiahn Community (in Yerusalem) Act 5:11; 8:1, 3; 11:22;
12:1, 5; 15:4, 22; 18:22; 1Co 4:17; Phi 3:6;
(8) Mashiahn Community (of Elohim) (> church of God) Act 20:28; 1Co
1:2; 10:32; 11:22; 15:9; 2Co 1:1; Gal 1:13; 1Ti 3:5;
Unrelated to the Mashiahn:
Cf. congregration - Heb 2:12 (Ps 22:22 of Israelties); - most, ASV; />>
meeting GNB; /xx: church KJV, DRB; /xxx: Church Geneva;
Cf. assembly (gathering of people meeting for matters of common
interest) Act 19:32 (of those in power convened for a meeting); Act 7:38
(of Israelites with Mosheh in Mt. Sinai); Act 19:39, 40; Heb 12:23 (of the
firstborn)
6:4; 14:35; with focus on a cultic meeting 11:18; 14:4f, 28; 3Jn 6. Usage in b is
closely connected with the understanding of Israel as God's chosen community and
Christ followers/Messianists in legitimate continuity, hence2. 'God's people as a community', assembly, congregation
-a. specifically in ref. to OT Israel Act 7:38; Hb 2:12.
-b. with focus on Messianists in an area but without ref. to one specific meeting place
as in lb
(a) in general Ac 5:11; 8:3 (here the generic term alongside implied house
congregations); 1Co 4:17; Phil 4:15.
(b) of Christ followers in a named locality: Macedonia 2Co 8:1; Thessalonica 1Th1:1;
and others; the global community of Christ followers Mt 16:18; 1Co 12:28; Eph 1:22
and oft.; Col 1:18, 24; Phil 3:6. e. tou theou God's assembly/church 1Co 10:32 al.; e.
tou christou Christ's assembly/church Ro 16:16 [pl. congregations]
(The gloss 'church' is freq. used to render e., but with the result that connection with
usage in the LXX and connection with Israel is lost.)
Quoting (adapted from Christian Courier, Dec. 2013, p. 11, Brandon Renfroe):
Use of the biblical word Church in four senses of the Greek word ekklesia in the
religious context:
Universally Mt 16:18; 2Th 2:14; Eph 1:22-23
Regionally Act 9:31;
Locally 1Co 1:2; Rev 1:4
Assembled 1Co 11:18; 14:34
Modern Christian churches may be traced back to the N.T. age, however the word
Church in these texs is anachronistic and misleading. IRENT does not use it in its
translation of N.T.
Quoting: Bryant J. Williams III in B-Hebrew:
Two Hebrew words that normally translated "congregation": QAHAL and `EDAH.
These two words are translated in the LXX by several different words, of which, two
are primary.
1. QAHAL (assembly) is normally translated in the LXX by ekklsia (assembly;
which in N.T. often translated as church) in the majority of instances, but also by
ochlos (crowd) and pltos (multitude). What is striking is that in Genesis, Leviticus,
Numbers, and Ezekiel 32:23 QAHAL is translated by sunagog.
2. `EDAH is normally translated by sunagog (congregation; transliterated into
English as Synagogue). Of the 225 times in the LXX sunagog is word used, but in it
there are 34 times that has no Hebrew equivalent.
Gods temple (1Co 3:16; 2Co 6:16; Eph 2:21) as the believers corporate Body
of Mashiah church . Cf. 1Co 6:19 the Body of you people is the temple of
the holy Spirit you (plural) refers to the corporate Body of the believers
(Church) as in 3:16. Not an individuals physical body as some claim to be for
indwelling of holy Spirit.
temples (of false-gods > idols) shrines 1Co 6:19
Clearly, the language of the church being the Body of Mashiah (sma
Christou; Mashiahs Body - 1Co 12:27) and Bride of Mashiah (Rev 21:9) are
more than mere metaphor. Instead, they are ontological facts. Its a mysterious
new reality set forth in Scripture. For many in the church this has become
nothing more than theological jargon.
The words of Yeshua to Shaul (> Saul) (Act 9:4-5) are a sobering reminder that
the church is not only the physical representation of Mashiah on the earth (i.e.,
what the church does she does as his ambassadors), but also that what is done
to/against the so-called church is done to/against Mashiah, the glorious
bridegroom.
Which one is real Church?
To build it up, or to tear down (2Co 13:10)?
[worship verb and noun] [the word with the concept used in the Bible is not
same use as a religious jargon.]
We worship God but what does it mean to worship and to worship God?
Do worship someone, something, some immaterial ones, or some ideas (why
not angels babies American idols)? other than God? Respect? Praise? Adore?
Revere? Venerate?
Worshipping someone-something as God (= god): That one worship does
not necessarily god, nor the God. Worshiped by man does not mean that a
god-being is being worshiped. Same for the verb pray. Pray to someone does
not mean someone is a god-being. Someone believed to be sinless, to know all
things, etc. does not mean this someone is a god-being.
Is it only God we say we worship? Veneration, adoration, praise, prostrate
before or bow down, do obeisance, etc.? We worship something or someone
worship for what reason? We worship God, But, someone is said to be
worshiped in the English Bible does not prove that he is God.
13F13F
*Sacrifice: d
14F14F
and the first and second temples and, therefore, to the Old Testament theology of
God's "presence" and his relationship to ancient Israel as his "kingdom of
priests." When God became present with us in the person of Yeshua haMashiah
(the Logos incarnate) these Old Testament offerings and sacrifices continued to
yield much in terms of Yeshua as our sacrifice, Yeshua as our Kohen haGadol,
and our commitment and ministry on the part of Mashiah followers of ourselves
and our kingdom labors as a sacrifice to God.
Yashua as our "sin offering." Rm 3:24b-25a; 8:3; 2Co 5:21; 1Jn 1:9;
2:2
The sacrifice of Yeshua and the whole Old Testament sacrificial system.
Heb 9-10 opens with a summary of the Old Testament sanctuary
system, beginning with a description of the sanctuary itself and ending
with the distinction between the sacrifices that were offered throughout
the year versus the Day of Atonement.
The Mashiah followers and the Old Testament sacrificial system.
Act 21:23-26; Psa 51:17; Rm 12:1, Php 2:17; 1Pe 2:18-25
*worship; cf. worship services; *devotion; *veneration; *offering; *sacrifice;
sacrificial rites; *Mass; religious service
()
*idol; false gods; *idolatory Col 3:5; idolator - Eph 5:5
idol - Act 7:41;; 1Co 8:1, 4, 7; 10:19; idols Act 15:20, 29; 15:29; 17:16;
21:25; Rm 2:22; 1Co 8:1, 4, 7,10; 2Co 6:16; 1Th 1:9; 1Jn 5:21; Rev 2:14, 20;
9:20;
IRENT renders as pagan false god idol of pagan god carved idol of false
god false gods - 1Jn 5:21
graven image (Exo 20:4; Deu 4:16) is anything, animal or human image, for
the purpose of recognizing, giving honor to, or representing a god or deity.
Carved out of stone, wood, or metal. It could be a statue of a person or animal,
or a relief carving in a wall or pole. It is differentiated from a molten image (Exo
34:17), which is melted metal poured into a cast.
icons images with a religious content, meaning and use. Most icons are twodimensional; mosaics, paintings, enamels, miniatures, but ancient three
dimensional icons also exist. [common practice and tradition esp. in Eastern
Orthodox Church.] [People would look for icons when there is no connction to
God Himself through spirit.]
Ref:
What is an icon ?
http://thewayofbeauty.org/2010/05/just-what-do-catholics-believe-abouticons/
the Iconoclastic Controversy in the East
catholic.com/tracts/do-catholics-worship-statues
http://christianity.stackexchange.com/questions/14957/what-is-thedifference-between-icons-and-idols-in-churches-that-permit-icons
[Note: what does it mean by worshiping someone or something other than the
basic sense of bowing down before? What people do have nothing really to do
with icons beyond having it so that they are reminded of something or
someone?] [Cf. The practice of asking [dead] saints to intercede for people with
God" is not in the Bible but in the Catholic Church tradition. How is devotion to
Mary different from devotion to God, when the Church elevated Mary as Queen
of Heaven, which itself is a very common pagan theme?]
to worship
[Fr. Old Eng. worthiness acknowledgment of worth
Gk. proskune; (corresponding Hebrew word hw)
Rm 12:1
to present the bodies {Rm 6:6, 12; 8:11} of yor own as a living sacrifice,
one that has been consecrated,
one that is well-pleasing to Elohim;
this being what yor sacred-service
belonging to Gods word should be. [cf. Jn 4:24]
Rm 12:1 sacred-service (Gk. latreia) 31
Word study of related Greek words for service ministry see EE here.32
latreia, latreu, leitourgia
Word study of related Greek words for priest high priest see EE here.33
Worship and shabbat Shabbat is of a rest day with congregation
gathering. It is not directly related with worship, nor day of worship
service. [The problem of defining worship which is not same as church
practice of worship service on a certain day most on Sunday;
Sabbatarians on Saturday.]
Related words
Heb 1:6 (All Gods angels) pay homage to the (Son) (proskune) [needs to clarify on
English word to worship definition and usage (of to be used or not to be) to avoid a
stalemate on the questions of Is Jesus God. Elohim (the God) alone is to be worshiped.
Then do Christians worship Jesus? What does it mean by worshiping God? What does it
mean by worshiping Jesus? What does it mean not to worship Jesus? When we worship/pray
where Yeshua the risen Lord be and what He would be doing? Similar questions also
arises when the Holy Ghost (KJV) is claimed to be another person (among three) and is
called God]; [worship as a translation word requires problems of its usage in English
within and without Church.]
/pay homage to Cass, Noyes; /worship most; /prostrate themselves in worship before
worship Him - "It behooves us to be careful what we worship, for what we are worshipping we
are becoming," Ralph Waldo Emerson said. This is true. Because a person becomes or does what
his god is, he must know who God is and must be careful regarding his reaction to this
commandment because it affects every area of life, thoughts, and action. It is not just a tiny sidebar
of life. If kept as it should, it becomes part of the very foundation of what we are becoming.
[modified from Matthew 22:37-38 John W. Ritenbaugh]
ALT, EBTV; /do obeisance to NWT; /do reverence to ISR; /bow before GSNT;
/bow down before TCNT; /
Muse on worship
Vs. Sacrifice (esp. in O.T.)
https://youtu.be/OBolhd32IKo How do we worship God?
How do we worship? At timeline 08:00
Worship is Cf. public worship is a liturgical execution.
True worship
Worship the true Elohim
What is worship? It is not something we have to!
In New Covenant habit (life style) of celebrating in joy and exalting God in
communion with Him rejoicing, fullness of joy, rejuvenate, shalom, hope,
and strength come: Ps 16:8 Gods right hand (power of God in spirit, not
power of positive thinking)
Becoming like Yeshua path of living
Gk. dechomai an important word when used in the Scripture for interpersonal
relation. English synonyms, receive, accept, take, welome, etc., have different
nuance. [welcome for hospitality or entertainment]
Cf. chreas; lamban; paralamban; klronoimen; sunag (Mt 25:43);
ahead of before
Gk. men another important word in the Scripture when used for
interpersonal relation. the English word abide as an archaic traditional
translation word (as in KJV, ASV, etc.) carries a different word image than
remain dwell or stay which cannot bring into the translated text.
[www.etymonline.com/abide abide (v.) Old English abidan, gebidan "remain, wait,
delay, remain behind," from ge- completive prefix (denoting onward motion; see a(1)) + bidan "bide, remain, wait, dwell" (see bide). Originally intransitive (with
genitive of the object: we abidon his "we waited for him"); transitive sense emerged in
Middle English. Meaning "to put up with" (now usually negative) first recorded
1520s. Related: Abided; abiding. The historical conjugation is abide, abode, abidden,
but the modern formation is now generally weak.] [cf. abide by (the rule)]
intransitive verb
*house;
*anoint;
This is not to be confuse with Greek word aleiph (to apply something such
as olive oil or perfumed oil) is often translated as anoint to the confusion
of modern English speakers. Greek word aleiph (to apply something such
as olive oil or perfumed oil) is often translated as anoint to cause a wrong
word picture to modern English speakers. E.g. even anoint your head (Mt
6:17 grease) ; anoint the eyes (Jn 9:6 apply rub) in addition to
anoint with oil who are sick (Mk 6:13; Jam 5:14) as well as anoint the
(dead) body (Mk 14:8; 16:1; which itself gets confused as if its burialpreparation yet not completed). [In the subtitle of the text, the word
anointing is used as a technical jargon e.g. as it anointing of Yeshua by
the woman in the Passion narratives.]
Cf. anointing oil [chrism] the term ointment is a church jargon, it is
linguistically incorrect.
See above for Christ (the Anointed One); Mashiah; Messiah;
Cf. Gk chrima, chrisma (ointment, cream, unguent, emollient); chri,
chriomai smear or rub on; apply on; daub, anoint.
[Mk 15:46 parallel. Yosef Arimathea was not using his own tomb as a temporary one
for Yeshua!] The normal Roman practice was that a criminal was not buried but his
corpse was left hanging on the execution stake. Yosef of Ramathayim (Joseph of
Arimathea), the important Sanhedrin member, was able to have this bypassed by
Pilate.
*burial; *entomb; *embalm
Anointing vs.
Enbalming as in ancient Egyptian practice. Also in Western culuture; no
such thing is in Judaism.
The body of Yeshua was NOT buried in a grave but entombed. His burial
by by enntombment. Entombment, inhumation, interment Cf. burial, burying,
reburial.
[http://craigaevans.com/Burial_Traditions.pdf Craig A. Evans, Jewish Burial Traditions
and the Resurrection of Jesus leaving the bodies of the executed unburied was
exceptional, not typical. It was, in fact, a departure from normal Roman practice in
Jewish Palestine.]
Ref: Jodi Magness (2013), The Archaeology of the Holy Land - Ch. 11 Ancient Jewish
tombs and burial customs (to 70 C.E.) pp. 230ff
By the first century C.E., Jerusalem was surrounded by a necropolis of rock-cut tombs.
*transformation; metamorphosis
Rm 12:2 get transformed by His spirit [Gk. metamorphosis (Cf. 2Co 3:18;
Col 3:2)] metamorphosis radical change in ones mindset] [reformation or revival
in religion is nonbiblical church jargon. The Scripture tells only transformation and
continual renewal.]; />continue being transformed let God - ARJ; /be
transformed most, SENT; /xxx: transform yourselves Diagl; /
[Cf. Acrostic TRANSFORM for education - Teaching the truth based on the Word of
Righteousness:
Mt 5:6, 10, 20; 6:1, 33; 21:32 righteousness (state of) being [proven]
righteous (proven not to prove, but get proven or be declared)
Mt 6:1 act of righteousness
Mt 3:15; all that is righteous, with being righteous meaning worthy to
the name; honorable to ones name.
the blood of Yeshua when one comes to Him to put faith in Him.
vs. be [proven] righteous before men = righteous for ones name sake
before men, (ultimately to honor Gods name); it is not worthy because one
is judged worthy to the eyes of men; only with faith in Him sanctified in
the Spirit which bring them to bear fruits (Gal 5:22-23 fruitage of the
Spirit). . Cf. righteous in virtue
[Gods (anarthrous before God /x: /x: from God; /xx: in possession by
God]
[righteousness (anarthrous) - state of being righteous before God (e.g. Jam
1:20)][not God is (a) just (person), nor God is righteous; not Gods
attribute or essence, something God has.] /x: justice.
[righteous - worthy to His name in right relation to God right
standing before God]
Related words:
adikos unjust, unfair;
adikia unrighteousness, wrong doing, unfairness;
adike;
adikma; /
Danker p. 97 dikaios
1. verify to be in the right justify Mt 11:29; 12:37; Lk 7:29; 10:29; 18:14; Rm
2:13; 3:4, 20; 4:2; 1Co 4:4; Gal 5:4; 1Ti 3:16; Jam 2:21, 24f
2 put into a condition or state of uprightness, justify, set right Act 13:38f (in
connection with forgiveness of sins mediated through Jesus); Rm 3:24, 26, 28, 30;
4:5; 5:1, 9; 8:30; 1Co 6:11; Gal 2:16f; 3:8; Tit 3:7
worthy to be saved, not that He is going to save them because He found them
worthy, but, since He has already saved the humanity at the moment Adam fell,
it means to have them see and realize His love and take salvation in to allow
them to be and to live the way they were made in the beginning after Gods
own image. Such righteousness is Gods gift He gives it and He sees us
worthy all because He is love. He always loves in one direction from high to
low as the stream of water flows, non-stop, and He wants make sure and wants
help for us to come into His love He even had to let His son offer His own
soul.
To say Yeshua is righteousness is like the expression Yeshua is salvation,
means that He is the embodiment of all the righteousness. He IS our
righteousness. It would be foolish to look for it from elsewhere, by mistaking
this word as an elusive, legalistic, doctrinal term. He has proven that, by His
sacrificial redemptive death, we are shown to be worthy to His Father, when
we come to place our faith on Him, entrusting everything on to Him. To be
worthy to become Gods children and to be worthy for name, not worthy to be
loved all that not because we have done or we could do something to appease,
other than hearing the message about the Mashiah being proclaimed (Rm
10:17), answering to His call, and opening the door when He gently knocks on
it (Rev 3:20).
work, works, deeds
Gk. ergon
1. task, assignment M
ergazomai
1. w. focus on effort as such in the course of activity (intr.)
be at work, be active Mt 21:28; Lk 13:14; J 5:17; Ro 4:4f; 1Co 4:12; 1Th 2:9;
2Th 3:8. - Mt 25:16 (e.en do business with).
2.w. focus on result of effort (trans.), do, effect, carry out Mt 7:23; 26:10; Ac
13:41; Ro 2:10; 13:10; 2Co 7:10; Col3:23; Hb 11:33; Jam 1:20. e.tn brsin
expend effort on the food Jn 6:27; e. ta hiera do the temple work 1Co 9:13; e. n
thalassan get living from the sea Rv 18:17.
ergasia business, trade; gain, profit; effort
ergats worker, laborer; doer,
ergon [cp. erd 'do']
1. task, assignment Mk 13:34; J 4:34; 17:4Act 13:2; 14:26; 15:38; 1Co
15:58; 2Ti 4:5; Rv 2:5. - This may be the place for 1Th 3:1, but s. 4.
2. deed, action Mt 5:16 and oft. - W: descriptive genitive connoting
manifestation, practical expression Ro 2:15; Eph 4:12; 1Th 1:3; 2Th 1: 11; Jam
1:4. Linked with LOGOS Lk 24:19; Ac 7:22; Col 3:17; 2Th 2:17; Js 2:14.
bring one to death put to death have one dead remove; get ride of
[Cf. shall not murder is it a logical statement? do not commit a crime/sin
of murder as a Gods commandment? People commits (killing) and then it
turns out to be, or judged to be a murder. We can hardly admonish people a
moral imperative not murder. We may say if you kill, it would be a murder
or better not commit a murder, etc.
Hebrew words
ratsakh H7523 murder Exo 20:13 (Ten Commandment);
muth H4191 kill (H )
Gk. synonyms how to render them correctly in the context:
5:17]
Mt 5:21 take others life (its going after someone and kill) [= Mt 19:18
//Mk 10:19; //Lk 18:20; Ex. 20:13; Dt. 5:17] [whethen the text is in N.T., or
O.T. of Gods Commandments, it is not kill (ASV) or murder (KJV), nor
commit murder all incorrect translation all legalses. There is no command
as such to say do not murder. One may harbor an intention to murder, murder
or commit murder is a legalese.] /xxx: put to death BBE (- prohibition of life
sentence??); /x: kill KJV; /xx: murder NET; /commit murder GNB, LEB;
God can kill Of course? But, what sense would this statement
make? God is life; how God on Himself kill life? Can God be an
agent of the act (of killing)?
It is perfectly understood when it says gods can kill a person or people
in pagan or mythological setting, but in what sense and in what way God
kills a person? or to say God can kill whom, for what, and how. Is it
Scriptural to think God as an agent of such act, which is contrary to Gods
very nature, Life, when even God Himself does not bring down judgment
sentence [Jn 5:22] but have people judged by what they have done [Cf. Jn
8:15]?
Lk 12:5 [Yo should rather] fear the one who, after he has killed, has
authority to throw into hell (ESV) not power, but authority (to
delegate) to throw into.
Cf. See the text which phrases very differently from G-Lk: //Mk 10:28
rather be in fear of him that can destroy both soul and body in
Gehenna (NWT) [putting aside the issue of correctly rendering as
GeHenna over hell] [Cf. have both ~ brought to IRENT]
In this rather unusual phrasing in G-Lk text, most interprets the agent that
kill is taken as God; also the one who throws into hell is God.
In the sense *kill in English means go after and put someone on death;
kill off by some personal agent. It would not include killing occurring as
self-defense or as accident on the part of an agent.
What person/people does the patient (or grammatical object) of the verb
throw refer to? Any particular group?
What does the subject yo (in plural) refer to? the listeners (the disciples
of Yeshua)?
Cf. IRENT rendering of Lukan text: When life is taken away, He has
authority to have them thrown into the [place like] Geh-Hinnom [for
destruction in fire].
The Hebrew word Tefilah ( )is generally translated into English as "prayer".
But this is not an accurate translation, for to pray [as in common English usage]
means to beg, beseech, implore, and the like,@ for which we have a number of
Hebrew words which more accurately convey this meaning. Our daily prayers
are not simply requests addressed to Gd to give us our daily needs and nothing
more. Of course, such requests are also included in our prayers, but by and large
our prayers are much more than that, [quoted from
www.chabad.org/library/article_cdo/aid/682090/jewish/The-Meaning-of-Prayer.htm - a
copy is included in <IRENT Vol. III Supplement (Collections #1)>]
#
[Yehudim pray three times a day] [Minkhah is the afternoon prayer (evening prayer).
Shakharit, recited upon arising, and Maariv before going to bed.] [See Act 10:3]
Praying to the God of the Scripture in the name of who He has let Yeshua. We
pray to Elohim in the name of Yeshua the Lord. We dont pray to YHWH God
in his own name (YHWH) it would be as an invoking of a god to hear people
as in shamanism and all religions with shamanistic roots. To pray in the name of
Yeshua does not make Yeshua (as the Son of Elohim) same as YHWH (Elohim
the Father).
Prayer is a communicative act in contact with the Creater God, who cares about
His creation. Without it, there is no relationship to be found, which is the seed of
Gods Love. Prayer as in the Bible is not same as prayer as in Church liturgy.
Being the essential in our living as it is Gods commandment (i.e. He wants us to
be doing), when, how often, how long, where, in what bodily postion or posture,
etc. are from the mindset of payer as a liturgical process. The God we pray to is
God who comes to us. He is not who we need to manipulate/invoke for Him to
come, as He is a self-giving God. We dont come to Him, but bring ourselfves
into His presence. We are not alone, indeed. We are not even alone with
ourselves; to live is to be with others. [praise, thanksgiving, and confession (I
am sorry) are part and parcel of prayer making room to bring petition and
intercession to Him. Such things, meditation or contemplation, are secondary
to prayer.]
Our praying is essentially in waiting and listening to hear what He reveals of
His will to receive spirit (= breathing-in of His spirit), just as air we breathe in,
with our spirit tuned on the frequency of spirit to resonates with it.]
breathing life, that is, living in spirit, is having been connected to God in
personal relation in a direct line for life-giving spirit to and quicken and sustain
(breath - like oxygen for the body).
Breath is same word as spirit in Hebrew. It is free flow of Gods spirit (= as
breathing air oxygen for the body) from above to quicken and resonate the
persons spirit. It is through the Word of God (Scripture).
When a prayer is listen a Him, one gets nourished in spirit and it becomes
feasible say to, talk to and tell as Elohim is person-in-relation (not
personal). b He always hears us, whether we say or not. Our problem is of
hearing Him. It is not a monologue. Thus prayer is not constrained by our
language c. Through this open channel it carries up ACTS [Adoration-praise,
Confession, Thanksgiving, and Supplication] to God. The A.C.T.S is what is
carried in prayer, but it is not prayer itself. To have a communication line open.
It is actually what worship is to be.] d
17F17F
18F18F
19F19F
120F120F
Thus pray (praying; to pray) needs to be distinguished from the word prayer as
a countable noun which refers to what is brought up through praying, such as
petition. No petition can reach Him unless one is connected to Him in lifesustaining breathing/prayer. It is not by becoming conscious of Gods presence.
It is by asking Why? Why Lord? (as one would not know His name to call
Why Adonai?), Why me? It is not by asking for (me).
a
person-in-relation: Dave Hunt writes Rejecting the truth God has revealed to everyone,
man perverts the witness of creation and conscience and creates his own gods. The very appeal of the
"Star Wars Force" or some "higher power" is that a force, being impersonal, cannot hold one morally
accountable but, like atomic power, can be used by man to his own ends. Clearly, God has to be a
personal Being to create and relate to mankind. -- 5 "Justice and Justification," The Berean
b
Call, Feb.1, 2002 The fact is not God being does not have to be a person, or
described to be a person, in order to be the Creator God. Linguistic and logical
problems what does it mean by God, by personal (in contrast to impersonal?),
and why God has to be? Elohim is not a person, nor a personal being. Elohim as
God-being is a being of person-in-relation. He is supra-personal. He comes as a being
and a person to humans, the creation made after His own image, through His Son.
ARJ.
Prayer by itself is not language-bound: And in the same way the Spirit also comes to our
aid and bears up in our present weakness indeed, we do not know what to pray as we
ought, but the Spirit itself pleads in with for us, out of our groanings that can find no words to
express. (Rm 8:26)
d
*Origen distinguished four kinds of prayer: praise (proseuch), petition (deisis);
intercession (enteuxis), and thanksgiving (eucharistia). Only the prayer of praise, which
Origen equated with prayer in the strict sense (kyriolexia), may be addressed to God. Prayers
of petition, intercession, and thanksgiving (katachrstiks) may be addressed to Christ as
high priest. From Catherine M. Lacugna (1973), God for Us the Trinity & Christian Life
(p. 125).
c
Are we praying unceasingly to refresh our spirit and nourish our soul so that we
are connected to God in spirit tuned on the same frequency so that our petition
can reach Him? (4) We are asking wrong things (Cf. Mt 6:11 bread from
heaven to nurish our soul); (4) We are asking without the ground whereby Elohim
can hear in the name of Yeshua, the Mashiah of YHWH Elohim; (5) Elohim
has already bestowed all the things necessary for us to live (Ps 23:1). We are
blessed blessed of Elohim Himself. Are we asking for pleasure, pride, and
power to carry out our plans, instead of hornoring the name of Father?
Related words:
aite (Danker p. 11 ask for in expectation of a response, ask, ask for, request Mt
6:8; 7:7; Lk 11:9; Jam 1:6. Mt 5:42; Act 13:28. Mt 27:29; Act 16:29; 1Co 1:22.
With double accusative of persons approached and thing requested Mt 7:9; Mk
10:35; Jn 16:23
erta (1) ask (a question) Mt 15:23; 16:13 Mk 4:10; Lk 22:68; Jn 1:19; 4:47;
5:12; 16:5, 23; Ac 1:6 (2) ask, in sense of making a request Mk 7:26; Lk 5:3; 8:37;
Jn 16:26; Act 10:48; 18:20; Phi 4:3; 1Th 4:1; 5:12; 1Jn 5:16; 2Jn 5 Danker p.
150
eperta inquire, question; request, demand. [Danker p. 139 1 put a question
to, ask Mt 12:10; Mk 5:9; 8:23; 11:29; Lk 22:64; Jn 9:23; 1Co 14:35; cp. Act
23:34. Mt 27:11; Mk 15:2; Act 5:27. W. double acc. Mk 7:17 2 make a request
ask for Mt 16:1]
deisis petition, supplication Lk 1:13; 2:37; 5:33; Act 1:14; Phi 4:6
enteuxis intercession 1Ti 2:1 (prayer, intercession, and petition)
entugchan Danker p. 131 approach, appeal Act 25:24; Rm 8:27, 34; 11:2; Heb
7:25
In the Lords Prayer (Mt 6:9-13; //Lk 11:2-4) Yeshua empowers His
followers to pray. It is to God as to a father as Yeshua showed. The Lords
Prayer is not a list of petitions (three petitions toward God + three
petitions for us).
A prayer to Elohim (the God) is praise, petition, and pledge and then put
into praxis in the name of Yeshua the Mashiah in holy spirit. It is not same
as what is called prayer in Judaism, Islam, and other religions. It is not
shamanic petitions or rubbing Aladdins lamp to chant give me this and
give me that. It is independent to meditation, recital, chanting, or singing.
The petition being asked to carry out the divine will is as already has been
given; and these are being pledged into praxis in our daily lives. It is not
bound by time, place, and people.
Gods blessing and benevolence are in store for Him to give out freely;
simply ask then it will be given unless there is blockage with us to make
us unable to receive.
Petition is something we ask which needs to move Gods will for His sake,
to let His plan for us is created we ask with our total surrender for His will
be done through us. (Hannah and Samuel 1Sa 1:1-28)
Mt 6:33 seek foremost the Kingdom reign of God
Phi 4:19 the very Elohim, who is in charge of me in every need, shall
supply all your need by Mashiah Yeshua out of His wonderful riches.
*benediction
Num 6:22-25
2Co 13:14(13)
The divine grace through the Lord Yeshua the Mashiah
and the Love from Elohim
and the fellowship [of Life in] in the holy Spirit
be with yo all.
benediction ( , Cf. ) is not a prayer, nor a special prayer,
neither blessing others. It is a pronouncement of Gods blessing on the
congregation. It is to be received in faith with thanksgiving and rejoicing
nothing to do with ones decision and determination to have it done (
, It
is not something demands our faith to receive, but receive in faiths; nor it is
done with making up ones mind or being determined with human spirit.)
[Not (as if the subject is the pronoucer. Wishful thinking? Or as if on
behalf of God, one makes a pronouncing? In the sense of will be there?), nor
= pray, beg, but = to be with you - in Ko.) .] A
pastors giving benediction in the worship program, thought as their
prerogative (read big deal) to be jealously guarded, which comes with their
position/power, is not a Gods grace.
[The Protestant tradition of Benedicition in the worship service does not
have anything resembling the Constantine Catholic and Eastern Church
tradition of Benediction of the Blessed Sacrament consisting of Exposition,
Adoration, Bendiction and Reposition (www.thesacredheart.com/bene.htm )]
(v. 14):
/the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy
Ghost, be with you all KJV ; /The favour of the Master Messiah, and the love of
Elohim, and the fellowship of the Set-apart Spirit be with all of you. ISR; /The favour
of the Adon haMashiah, and the love of (YHWH), and the fellowship of the Ruah
haQodesh be with all of you. HalleluYah;
Gen 24:48 two associated verbs here - H6915 kadad (bow down) and H7812 shachah =
G4352 proskuneo (prostate oneself before). [Cf. kampt + gonu - Rm 11:4; 14:11; Phi 2:10.
Cf. different kinds of bows, prostration]
www.cgg.org/index.cfm/fuseaction/Library.sr/CT/BQA/k/182/Should-Christian-Pray-for-DeadEcclesiastes-95.htm ]
*Sinners prayer
an Evangelical jargon its content as well as the way it is employed is not in
harmony with what the Bible says. [The Sinner's Prayer - Is It Biblical?
http://carm.org/sinners-prayer ]
The phrase to call someone something (a) as a title, (b) as a name or (c)
descriptor. To call someone God does not mean that that someone is God.
Cf. to call out; to cry (out).
foretell predict; *prophesy; *prophecy
In the Scripture, nothing is about predicting but foretelling. There is no such thing
as Jesus predicts something in the Bible e.g. of Kefas denial (Mt 26:33-34 etc.),
His suffering and death (Mt 16:21 etc.), etc. [Cf. prophecy mania; prediction freaks,
fortune peddling.]
Prophecy - the proclaiming the messages God wants to have delivered to give
warning. It is not about predicting future (as prophecy games some are fond of taking some Bible verses out of the whole context which have appeared in the
history, especially last 200 years as the world itself has gone through troubles,
turmoils and throes into degeneration and decay at the spiritual level, and at the
same time awakening at diverse areas of human endeavor, even more accelerating
pace at the turn of the century of 2000 CE.) It is to come out of the believers mouth
as they interpret the events of the world, social, economic, political, religious,
ideological, and intellectual spheres. As illegal becomes legal, abnormal becomes
normal, wrong becomes right, bad becomes good, these are our last days living in
the generation of perversion, each of human becomes its own god with the purpose
of ones existence is in the pursuit of power and pleasure riding on industrial and
then information revolution in recent human history.
Related word: *revelation, mystery; *reveal [fr. Latin revelare, formed as re+ velum a veil]
See prophets.
use these OT text for their midrashic exegesis purpose in their keygramtic, not
historical, writing of Gospel of/about Yeshua coming as the Mashiah and as the
Son of Elohim. Not God the Son having a human title of Mashiah came in a
human being. See WB #3 Names, Person, People.
*leaven
Problem with the word revelation (1) revealing vs. (2) what is revealed.
Problem with the word appearance (1) outward look rather than (2) act of
appearing.
*repent; *repentance;
metanoe (to repent) intransitive (~ apo; ~ ek) [not repenting (something sins, errors,
wrongs) or repenting about (something) regretting and making correction/fixing] Mt 3:2;
4:17; 11:20, 21; Mk 1:15; 6:12; Lk 13:3, 5; 15:7, 10; 16:30; 17:4; Act 2:38; 3:19; 8:22;
17:30; 26:20; Rev 2:5, 16, 21, 22; 3:3, 19; 9:20, 21; 16:9, 11; Cf. metanoe + epistreph
turn back to (God) Act 3:19 (x: be converted KJV)
/> change your thinking ARJ (- thinking - too abstract); /Get yo all turned around and be
repenting ARJ; /get repented; /> repent most; /be repenting ALT; /repent of your sins
and turn to God NLT; /turn from your sins to God JNT; /x: turn away from your sins
NIrV, GNB; /x: Let your hearts be turned from sin- BBE; /change your hearts and lives
ERV; /change your hearts SENT; /Turn to God and change the way you think and act, - GW;
/turn back to God CEV; /Repent (think differently; change your mind, regretting your sins
and changing your conduct), - AMP; /You must repent [i.e., change your hearts and lives], AUV; /Be having a change of mind which issues in regret and a change of conduct Wuest;
/xx: Change your life. MSG; /xxx: Reform YLT; /
It is to turn from what you are with change in mindset/thinking (as by turning
to God) confronted by Gods goodness and grace. Not change-of mind as if
having second thought, changing ones thoughts, feeling, or thought. (Cf. make
up ones mind).
Cf. it is not to feel remorse or deep sorrow about, or to regret; nor to repair
or to restore, to be converted. It is basically turn away from. See EE on Gk
word study on repent.35
See * forgiveness.
See a related term *perversion, which is conceptually opposite to repentence.
verbs - complete perfect fulfill accomplish mature
To clean up
$$
Danker p. 349
teleios 'free from any deficiency, omission, or corruption', complete, perfect-a. of integrity
relative to character, personal identity, or an avowed objective Mt 5:48a (with God as model
vs. 48b); 19:21; 1 Cor 2:6; 14:20; Eph 4:13; Phil 3:15; Col 1:28; 4:12; Hb 5:14; Js 1:4; 3:2; 1 J
4:18.-b. of things that are at the highest point of quality: the will of God Ro 12:2; that which
will supersede or bring to perfection present phenomena TO TEAEtov 1 Cor 13:10; gift Js
1:17; law ofliberty 1:25; tent, comp. TEAELOTEpa crxriv~ Hb 9:11.
teleiots 'quality of completeness', perfection, as high point in expression of congregational
integrity or unity Col 3:14; as high point of achievement in a process of personal maturation
Hb 6:1.
teleio 'bring to a point at which nothing is missing'
-a. of carrying out a responsibility or task complete Lk 13:32; Jn 4:34; 5:36; 17:4; Ac 20:24;
Hb 7:19. W. focus on doing someth. within a specific span of time Lk 2:43.
-b. of bringing someth. to a designed conclusion complete Jn 19:28 (of scripture; cf. its
preceding clause all things accomplished tele) ; Jam 2:22 -(faith);
www.tillhecomes.org/sermons/james/james_2_14-26/ 1Jn 2:5; 4:12, 17. (love). be
brought to its goal is better rendering. Of persons integrally united Jn 17:23.
-c. of bringing to the ultimate point of maturation complete, to perfect
(a). in ref. to ethical/spiritual perfection Phi 3:12; Hb 7:28; 9:9; 10:1, 14; 11:40; 12:23; 1Jn
4:18.
(b) in ref. to total qualification for an assignment, perh. = to consecrate Hb 2:10; 5:9.
teleisis 'a bringing to full realization'
-a. fulfillment, of promise Lk 1:45.
-b. perfection, of a cultic system deficient in total effectiveness Hb 7:11.
teleophore bear to full maturity Lk 8: 14.
teleuta intr. 'come to an end', transf. sense die Mt 2:19 al.
tele 'bring to completion', of functioning in a manner that leaves nothing undone
-a. to end, a speech or instruction Mt 7:28; 11:1; 13:53; 19:1; a period of time Rv 20:3, 5, 7.
-b. do (completely), of carrying out an action or objective
to the fullest extent Mt 10:23; Lk 2:39; 12:50; Jn 19:28, 30; Ac 13:29; Rom 2:27; Gal 5:16; 2
Ti 4:7; Js 2:8; Rv 11:7; 15:1, 8; 17:17. Of prophecy Lk 18:31; 22:37.
-c. achieve fully, to perfect 2 Cor 12:9.-d. make payment, pay, of rendering what is due Mt
17:24; Rm 13:6.
telos
1. 'a point in time that marks culmination'
-a. w. focus on termination, end Mt 24:6, 13f; Mk 3:26; 13:7, 13; Lk 1:33; 21:9; Jn 13:1; 1Co
1:8; 1Pe 4:7. With oux Lk 1:33. Adv. hes telous; until the end 2 Cor 1:13 (some render
'fully').-b. w. focus on culminating mode, outcome, end Mt 26:58; Lk 22:37; Rom 6:2lf (for
wordplay, see 2 below); 2Co 11:15; Phi 3:19; 1Ti 1:5; Heb 6:8; 1Pt 1:9. TO TEAoc; xupiou the
Lord's ending, viz. of Job's long trial Jam 5:11. eita to telos next the concluding phase 1Co
15:24.
-c. w. focus on aspect of completion, end Rom 10:4. By metonymy, to telos; as part of a title
signifiying the one who brings everything to completion, of God Rev 21:6; of Christ 22:13.
Adv. phrases, finally: eis telos; Mt 10:22; Lk 18:5; to de telos; 1Pt 3:8.
-2. revenue, tax Mt 17:25; Rom 13:7; in wordplay 6:21ff.
Gk. kruss - The English word preach is a church jargon with different word
picture and association e.g. hellfire preaching; preaching from the pulpit. This
expression preach is retained in IRENT only when used in the sense of giving
*holy spirit, holy Spirit vs. the holy Spirit; *Holy Ghost
Discussed in BW #3
*body; *soul; *spirit; *blood; *flesh; *psyche; *blood; *flesh
Discussed in BW #3
*heart mind thinking conscience; human being; *man
Discussed in BW #3
Gk. kardia is close to mind (seat of thinking) than heart as the seat of feeing.
E.g. Mt 5:8 pure in mind vs. pure in heart most (cf. in Korean no
equivalent idiom to English one.) / KKJV; /
- KRV; /
Heart is the depth of a soul (i.e., persons being) where thought, will, and
feelings are in (nuclear) fusion, so to speak.
*blessed vs. *be happy; *happiness; *blessing, *reward, *inheritance
Problem of the word, esp. blessing: it is now a common jargon in and out of religions,
with word a picture of health, wealth, and prosperity, rather than Gods shalom, Gods
words. The basic meaning is give good words. For the ungodly they are just good and
nice words, but for Gods people they are blessed words from God ultimately the Word,
the Logos, the God Himself.
[What is for us to say Bless you! when someone sneezes? About same as good
morning. Related to shamanic practice of seeking favor to spirits.
cf. favored with favor
*HalleluYah; /*Hallelujah - most; /> Alleluia KJV, etc.; [= Praise Yah (Yah a short
form of YHWH)]; [alllouia - a Greek transliterate of the Hebrew (e.g. Psa 116:19). In N.T. only
occurs in Rev 9:1, 3, 4, 6. See O.T. Psa 117:1 quoted in Rm 15:11.]
IRENT renders it as Praise Yah. English word Hallelujah, pronounced as Halleluyah, is
used often as a Christian jargon, its meaning and sense being mostly obscured and the
Name is not being appreciated.
Reward Gk. misthos Danker p. 235 - pay, wages (Mt 20:8; Lk 10:7; Jn 4:36; Act 1:18;
Rm 4:4; 1Ti 5:18; Jam 5:4; 2Pe 2:13, 15; Jud 11; pay, reward (Mt 6:2; Mk 9:41; 1Co
38; 9:176; 2Jn 8; Rev 11:18; ambivalently 22:12);
Something to be receive now to enjoy, not *promise (something in future).
Special cases for reward:
Mt 5:12 vs. your reward is great in the heavens (NWT) your reward in heaven
is great (JNT) - ? Reward to be received in the heavens? Great from the heavens
point of view?
Mt 6:1 Reward from your heavenly Father (is given open here on earth, not
there in heaven after death.
Gal 5:22-23 fruitage of the spirit as to what would be the reward by God. (See
*righteous; *justification.)
Mt 6:20 Treasures (thsauros) to be treasured up in heaven things you do on
earth; not something God gives (cf. reward).
Treasure in heaven cannot be other than blessed Words (cf. euloge give
blessed words > bless);
Related word: Gk. apodidmi to repay; Mt 6:4ff (to *respond to; /x: to reward)
Happy (from hap meaning luck. Related word - fortunate) describes a reactive
state in ones feeling and entirely foreign to the Greek word makarios (blessed) in use
throughout the Scripture, as in Mt 5:3 ff (in the Beatitudes).
Cf. Prosperity gospel of wealth, health and happiness.
Cf. The phrase pursuit of happiness as one of the unalienable rights in the United
States Declaration of Independence a satanic phrase.
Cf. happy and predict - Two examples alien to the spirit of the Scripture.
*happiness
What is happiness? What is true happiness?
Most people love happiness. Observe carefully though, most of unhappy
people actually do love unhappiness, their own making. As if addicted!
Other related questions: What does happiness mean to you? What are the characterics of
happy people?
When searched on the web for a meaningful definition of happiness you will see a lot
of non-answer. What we find often is a description of various epiphenomena. They can
spot happiness in some or unhappiness in others without much difficulty. They tend to
dwell on other issues such as how to find out what makes (or should make) us happy.
Instead of pinning down on what happiness is, it is more about how to be happy, or
things which make one happy or what things cannot make happy. People desire
happiness, but it is not a desire per se.
Basically happiness is a mental reaction producing positive emotion effect with our
feeling to stimulus from external and even internal sources, which can be any. It depends
how a person is muture, psychologically and spiritually. To be happy persons is not
because a certain stimulus is accessible to make them happy, but it is because they can
and choose to react positivey to any stimulus. A truly happy person is not in need of a
particular kind of stimuli, but actually creates happiness. It is only possible by those who
are blessed as to their spirit [Mt 5:3], blessed of God Himself, nothing to do with things
of the world. Sadly many English Bibles translate Gk. makarioi as happy, being totally
ignorant and negligent in their blindness to the wonderful Scriptural truths. a
12F12F
Happiness freak Such frivolous Bible translations would be comforting for those cultic
attractions of happiness, wealth, and prosperity gospel, prevalent among all walks of life,
being hooked on peddling of Gods Word heavily imbued with positive-thinking
psychology, possibility thinking preaching, etc. The phrase pursuit of happiness was found
its way into the United States Declaration of Independence (1776) itself
a
These rights are not something the Creator God would give to us, but something mortal
human beings demand. Why? Happiness is just a by-product of our life in God, when we
honor the very name of Him YHWH. Happiness naturally follows our being thankful
persons. Only those people blessed of God Himself, that is, His spirit can be thankful and
happy persons. Be happy! No, better be a thankful person.
a
Foremost, we thank God, not for something, but for who He is and for
who we are.
Thank for something? It does not mean that one is a person who is
thanking in everything (1Th 5:18). Even evil persons do thank.
Do not be anxious over anything, but in everything by prayer and
supplication along with thanksgiving let YOUR petitions be made known
to God (Phi 4:4)
1Th 5:18
In everything [+]
be yo giving thanks [to keep Gods name honored]
everything [+] [+ in and with yo; from and to yo; and for and against yo]
giving thanks [Thanking God is the hallmark of those who experientially know who
God is, and their first step approach the presence of God Himself, without which there is
no prayer. Thus, the Lords Prayer (Mt 6) itself does not mention this, because any prayer
can only come after.][To love God is to thank and praise and to keep His name honored
in our life as His love is flowing through to others.] [Keep looking for something to
thank for.]
(- tone of
que ce ra); /> under all circumstances - TCNT; /(be thankful) whatever the circumstances
may be PNT; /Ko. ; /> [- reflects the sense of all instead of
a
God in His Love acts from His will and expression (i.e. the Logos).
[everything yo have, or yo do, and that which come to yo; and everything yo dont
have, or dont do, and that which doesnt come to yo all things in the past, present, and
future] [Everything of my life every hour, every day is to thank for; simply its so
precious.][Everything of me what I am, who I am, how I am.] [Note: Let go of all
things on me and with me.][In turn, giving thanks does make things bearable.][cf.
nothing Rm 8:38-39] [When it says, it tells us that we are going to look for something
to thank for. We in our life are going to create something we thank for. Its not passively
getting some reward for things we do in keeping with the law or prosperity principle.]
[for everything, for what little we have (- learning to live without), in every
circumstance of life (whether we want/like; what little we understand or not.)]
[Cf. Lk 16:10-12 trustworthy a in small things]
123F123F
(static): />>be thankful, (whatever the circumstances may be). PNT; />> be thankful (in all
circumstances) - NLT, />>be thankful (in connection with everything) - NWT; />> (in every
circumstance of life) be thankful WNT; /
the Evil one (apo away from; not ek out of; from) Mt 6:13.]
[Combination of the expressions be thankful and no matter what happens
makes this verse a very static (sit-and-wait-and then) and reactive (usu. only
for something good happened) approach to life. Thank for what you are; for
what you are in; for what you have (incl. ability)]
[Where there are worries, complaints, discontents, doubts, no giving of thanks
is found. Receive with the hands kept open to overflow. Where there is no
sharing and giving, no giving of thanks is found.]
[Love of God (a) thanks-giving (b) praising (c) adoration (thirst for Gods
word).]
Related words and phrases: idiom - thanks for nothing.
*friend; *fella;
hetairos you fella vocative (Mt 20:13; 22:12; 26:50) /x: friend most; /> fellow
NWT (too formal for in colloquial speech); /My man - Mft; /> My friend Cass, WNT,
Etheridge; / ~, my friend - PNT; /x: Comrade CLV, MRC, YLT; / Ko (ARJ);
agaptoi my beloved ones 1Jn 3:2
Gk word thalassa is used for both sea and lake. To follow English usage of the
words, this is rendered as Lake (capitalized) when it refers specifically to the
Lake Galilee; it is phrased out as Galilee Lake Mt 4:13, Mk 5:13 when it
needs to be clarified. Often, simply as lake.
Jn 6:1; 21:1 Lake of Tiberias ([= Sea of Galilee = Lake Gennesaret Mt 14:34;
Lk 5:1; Num 34:11]
Jesus walking on the water, recorded in three of the Gospels (Matthew 14:25, 26; Mark
6:48, 49; John 6:19),[?? more than any other, convinced Jesus disciples that He was
indeed the Son of God (Matthew 14:3233).]
/recline at table JNT, ESV duo; /take ones place at the table NET, NRSV;
/x: sit down KJV; /
Mt 14:19 (recline on the grass) /recline; /take ones place on; /sit down
most (- appropriate rendering).
NET tn: as 1st century Middle Eastern meals were not eaten while sitting at a
table, but while reclining on one's side on the floor with the head closest to the
low table and the feet farthest away.
world, universe, inhabited world, earth; the heart of the earth (= Yerusalem);
peace, shalom
[Cf. (religious) rites (formal ceremonies; e.g. Judaic circumcision rite brit-milah);
vs. rituals (repetitive acts); vs. ceremonies, vs. liturgy]
[proxy baptism baptism for the dead ones by Mormonism. See 1Co 15:29
for the proper translation of for their being to remain dead ones]. [Cf. purgatory,
indulgences, in Catholicism.]
[unbiblical infant baptism]
[A chuch practice of baptism is one of the important rites conducted by a church.
It is connected with the Judaic purification ritual (mikvah) to which the immersion
by Yohanan (> John the Baptizer; /x: John the Baptist) is related. In OT and in
the Gospels, it had to do with cleansing (purification). People would dip themselves
down into the water and rise straight up from the water! Yeshua (Mt 3:16; Mt 1:10) was
NOT thrown back and lifted forward (3 times) by Yohanan! It was not in the name of
Jesus or in the name of Trinity, unlike church baptism.]
baptize into the name of Jesus; Act 2:38 epi t onomati (upon the name
of) be immersed on the basis of the name of Yeshua the Mashiah into
receving remisson of sins not for the remission of (i.e. in order to
receive) [baptize in the name of Jesus Christ KJV]
Cf.in the name of Jesus Act 10:48 en t onomati;
Cf. into the name of Father, of the Son, and of the holy Sprit (Mt 28:19 eis
to onoma tou patros kai tou huiou kai tou hagiou pneumatos)] Cf. into the
name of Father, of the Son, and of the Holy Ghost (KJV)]
baptism with water, with fire, with spirit.]
The Greek verb baptiz (Cf. bapt dip, dip in Lk 16:24; Jn 13:26, etc.) [See
also under into the name]
(1) wash, purify Mk 7:4; Lk 11:38;
(2) immerse, dip, plunge, wash, baptize IRENT renders as immerse
receive immersion-rite.
(in connection with Yohanan): Mt 3:6, 11a, 13, 14; Mk 1:5, 8a, 9; 6:14;
Lk 7:29
(in the Mashiahn community) Mt 28:19; Mk 16:16; Act 2:41; 1Co 12:13;
Gal 3:27
(in extended sense) Mt 3:11b; 20:22, 23; Mk 1:8b; 10:38, 39; Lk 12:50;
(in figurative typology) 1Co 10:2
The Greek noun baptisma is translated mostly as baptism. However, IRENT
renders it as immersion-rite because the traditional word connotes quite
differently in meaning,, connotation, association and word picture and it is
impossible to convey its original sense in the original setting, a typical example
of words of ecclesiastical anachronism. It was a simple act of a person dipping
his body to immerse himself into running water and to rise out of it; never in
such an elaborate style as in some churches. Moreover it is never with
sprinkling with water as in Constantine Catholic Church tradition. (See EE
for Korean and Japanese translations.36) Similarly, translating it as immersion
(as in receive immersion-rite brings an additional picture (being ritualized)
which is not present in the text.
It is a symbol as a person is brought into the Mashiahn community (1Co 12:13
into one [corporate] body). Baptism follows salvation; salvation does not
follow baptism (Mk 16:16) (cf. Act 10:47). Baptism is not what saves a
person. (cf. 1Pe 3:21)
It is in water (in the River Jordan by Yohanan - Mt 3:11; //Mk 1:8; //Lk
3:16; //Jn 1:26; 31, 33; //Act 1:5; 11:16) with water as a symbol of spirit.
With fire Mt 3:11; //Lk 3:16. [in token of repentance [leading] into
Note: IRENT uses capitalized Life (of/from God) differently from life (of
human and other biological existence).
[Gk. zo e - NET fn: John uses 37 times: 17 times it occurs with
(aionios), and in the remaining occurrences outside the prologue it is clear from
context that "eternal" life is meant. The two uses in Jn 1:4, if they do not refer to
"eternal" life, would be the only exceptions. (Also. uses zo e 13 times, always of
"eternal" life.). NET sn An allusion to Ps 36:9, which gives significant OT
background: "For with you is the fountain of life; In your light we see light." In
later Judaism, Lk 4:2 expresses a similar idea. Life, especially Life eternal, will
become one of the major themes of John's Gospel.] [Jn 5:26 life in the Son];
*Life eternal; > *eternal Life /x: everlasting life
[This is what Life is in N.T. It has no temporal sense such as long life-span
living forever with dying, etc. Terribly translated everlasting life (KJV, DRB,
Geneva, Bishops, MKJV, LITV, NWT) has become a religious or biblical jargon.
The basic sense of eternal is belonging to God or from God, or Gods.
Thematically similar to the metaphoric use of the Heavens ( God Himself,
rather than an invisible place).
A leader asks Jesus how one can inherit eternal life as wealthy leader (Lk
18:18); a certain rich man (Mk 10:17, 22); as a young rich one (Mt 19:16).
He knows that God exists and that he is accountable to that God, so his question is
particularly focused: "Teacher, what must I do to inherit eternal life?" If God
exists, then the goal of life must be related to his purpose for us. The expression is
unique to New Testament time. In the Old Testament one could inherit the land
(Gen 28:4; Deu 1:8; 2:12; 4:1). Or one might speak of the Lord as one's inheritance
(Ps 15:5 LXX). Mention is made of an "eternal inheritance," but its nature is not
specified in the context (Ps 36:18 LXX). Daniel 12:2 speaks of the just who will
rise to eternal life.
historical and traditional tie to a biblical jargon everlasting life (KJV), which puts
emphasis on duration and future-pointing quite contrary to what it is, now and
here in fullness of life, not mundane life, nor religious life.
Words of weighty idea in the Scripture have become fragmentary in our thought
and become abstract theology-rich concepts and sepiliaty terms.
To live for a believer in Yeshua is to live Life from God (aka eternal life);
it is to live in Gods love and in Gods spirit (not spiritualism, nor
something to do with the Holy Ghost). Such life is what we take with
profund sense of gratefulness. We are not ashamed of what we do, what we
have done, what we are all these being less than what we should (have),
we could (have); esp. less than others (, , ,
),
but are to be ashamed when we are unclean and unpure, looking at oneself,
rather than looking to our Creator; turning to darkness, rather than walking
in light.
Christian beliefs have these all fragmented as if separate independent things
to ponder, study and analize life, love, spirit jus as they are all
fragmented into cults, sects, churches, denominations, Christian religions.
We should not ask Gods will to be told do this or that or dont do this or
that. God is not a small god who would tell us so. Gods will for us is to
live the Life from God and in our life to honor His name for whatever we do
and to do whatever honors His name as we are eager to do not trusting our
human inclination and schemes, but His providence.
[eternal life in Synoptic Gospel as inheritance, as reward comparable to resurrection life in
G-John and Pauline Epistles.]
The opposite of Life eternal is not everlasting death or everlasting dying, but
eternal absence of Life, that is, eternal cut-off from Life.
25:46a eternal cut-off [from Life] ~~ eternal Life /eternal punishment and eternal life -
most, SourceNT; /x: everlasting ~ life eternal KJV, Wuest; /x: everlasting cutting-off ~
everlasting life NWT; /x: everlasting punishment ~ everlasting life Cass, ISR, LITV, MKJV,
NKJV, GSNT; /cutting-off age-lasting ~ life age-lasting Diagl; /x: punished forever ~ etenal
life CEV, NIrV; /x: punishment forever ~ (go and and have life) forever ERV; /forever ~
eternal NIrV; /the Punishment of the Ages ~ the Life of the Ages WNT; /aeonian
punishment ~ aeonian life TCNT; /chastening eonian ~ life eonian CLV; /the torment which is
eternal ~ the life which is eternal Etheridge; /agebiding correction ~ agebding life; /x: never
ending punishment ~ never ending life AUV; /aeternum iusti ~ vitam aeternam Vulg; /
most (not fit in thecontext and theme); /xxx: torment Etheridge; /correction Rhm; /x: be
punished (forever) CEV;
[they are to go off into eternal punishment with KOLASIS (+ restorative/disciplinary) may not
allude to the final condition of them, in contrast to kolasis cut-off [Cf. BDAG p. 702] here
in the sense of cut-off from Life. Also 1Jn 4:18 cut-off from Love). Not about the final
condition as olethros (2Th 1:9 destruction as a final sentencing and condition). The
problem with punishment in English (1) association with torment, torture, hell-fire
preaching, etc. and (2) confusion with judgment.
[Cf. kolaz BDAG p. 555]
[cf. *judgment *KRISIS; cf. to sentence, condemn KATADIKAZW Lk 6:37; cf.
KATATRIMA condemnation Rm 8:1][Not to mix up with eternal judgment (Heb 6:2; Mk
3:29 v.l.), going into or receivng the sentencing of destruction (2Th 1:9) or being thrown into the
eternal fire (Rev 20:15, Jud 7)] [cf. to perish] (Cf. eternal sin Mk 3:29)]
[Cf. lift off air (> cut off); prune kathair of vine branch in Jn 15:2; cut down ekkopt of a
tree in Mt 3:10]
[In this verse eternal cut-off is paired with eternal Life. The thematic antithesis to eternal life is
not eternal death/dying, but eternal absence of Life. That is, eternal cut-off from Life. Eternal
punishment does not fit for the context.]
[The adjectival word eternal ainion is not a word oftemperal concept, nothing with time or
duration (as in KJV translation everlasting), nor of final condition. The word eternity is not
endlessness, unending, etc., but metanymic for God himself and Gods realm.]
Ref: www.forananswer.org/Matthew/Mt25_46.htm
Cf.
Various meanings of the word *life in English (other than biblical sense):
1. the condition of living or the state of being alive. The condition, quality,
or fact of being a living organism to distinguish from inanimate
existence.
2. the experience of being alive;
3. the course of events and activities (for human and biological beings).
4. (for animate or inanimate) the period during which something is
functional; between birth and the present time;
5. the period between the present until the end (or death). Legal life
sentence
6. the cause or source of living; the animating principle; a person who (or a
thing which) makes or keeps a thing alive.
[Enoch and Elijah are the only two people God took to heaven without them
dying. It does not mean they did not die. Heb 11:5 In faith Enoch was taken
away so as to not see death,
Gen 5:24 tells us, "Enoch walked with God; then he was no more, because God
took him away." 2Kg 2:11 tells us, "Suddenly a chariot of fire and horses of
fire appeared and separated the two of them, and Elijah went up to heaven in a
whirlwind." Enoch is described as a man who "walked with God for 300 years"
(Genesis 5:23). Elijah was perhaps the most powerful of God's prophets in the
Old Testament. There are also prophecies of Elijah's return (Mal 4:5-6).
*death; *resurrection
Antithesis of life. The Scripture concerns mostly with (1) death of biological
life, especially physical life of human beings (Gk. bios), and (2) death of ones
spirit (opp. quickening). Cf. Gk psuch is commonly rendered as life in
most Bible translations but inadequate and often misleading. IRENT renders it
as ones being of life or, in idiomatic phrase, as soul.
pass from death unto Life Jn 5:24
eternal Life; Life eternal; cf. life after death
eternal punishment Mt 25:46
eternal destruction 2Th 1:9
eternal fire Mt 18:8; 25:41; Jud 1:7
eternal judgement Heb 6:2
eternal sin Mk 3:29
[Note: use of the word everlasting (adjective) as translation word for Gk.
ainios is incorrect and misleading as if it is of a temporal concept of
unending ever-continuing without ending or endless. e.g. NWT; some
both KJV.
Cf. the second death [Rev 2:11; 20:6, 14; 21:8];
Cf. eternal shame Dan 12:2
Cf. geuomai thanatou (5x) [IRENT renders as come to face death >
have experience of]- Mt 16:28 //Mk 9:1 //Lk_9:27; Jn 8:52; Heb 2:9; [idiom
experience death (NET); /x: die; /x: (to) *taste death - most; /x: (to) taste of
death KJV, ASV, etc. [NET tn: the Greek verb does not mean "sample a small
amount" (as a typical English reader might infer from the word "taste"), but
"experience something cognitively or emotionally; come to know something"
(cf. BDAG 195 s.v. 2).]
Resurrection vs.
soul immortality [See below * mortal] pagan Greek idea. soul in
this phrase is not same as soul in other usage.
soul sleep (conditional immortality) 37 unbiblical; [Cf. biblical
figurative expression to sleep for being dead.
reincarnation; transmigration of soul a prevalent pagan idea in
Hinduism.
Cf. resuscitation; near-death experience (NDE) with hypeliteralism
for heaven and hell subject experience with braing working beneath
conscious level is non-Scriptural. [Ref. Hank Hanegraaff (2013),
AfterLife: What You Really Want to Know About Heaven, the Hereafter,
& Near-Death Experiences]
What does it mean by soul anyway? [In Greek philosophy, (human) body has
mind and soul.] a
128F128F
Does resurrection apply only to the body? Does spirit live outside a body,
like a ghost? - [ www.letusreason.org/doct15.htm Arguing for Soul-sleep]
How is the doctrine developed on Sheol, Hades as temporary hell, and
Paradise as temporary heaven?
Where was Yeshua after He died until His resurrection? Was He still alive (His
soul)? Only his body was dead? What about His spirit? Alive as a ghost?
Current issues on death:
End-of-life (EOL) decision making ethical and legal issues
brain death
suicide
euthanasia
Neuronal actity vsion, hallucination, dream, etc.
Reading material: Peter Hicks (2003), The Journey So Far Philosophy Through the Ages.
Problem with Enoch and Elijah many believe that they did not die! Based
on their reading of Gen 5:24 and Heb 11:5 texts they assert that Hanok
(>Enoch) didnt die. Same for Eliyahu 2Kg 2:11 (> Elijah). If they didnt die,
what happended? Transferred to heaven? Where does the Bible say a person
may go to heaven (while some may go to hell)? Such heaven and hell is
unbiblical language. Cf. Heb 9:27; 11:35, 40; Jn 3:13; 8:51
Whatever heaven is (for that matter whatever non-scriptural hell is for those
who believe it), it is not anyone to go to only the Son of Elohim as Jn 3:13
clearly declares.
mortal vs. *perishable; *immortal vs. *imperishable
From the Bible we can form a doctrine of immortality. and even a doctrine of
human soul, all subject to definition of the terms. No such concept as
immortality is in O.T. However, the common thought of soul immortality is
pagan and unbiblical. The concept of imortality is an attribute to the Creator
God Himself. The soul of a human being dies. As the body dies, it decays. The
soul is put in a sleep state, having no consciousness. Only with Gods grace
through the work of Yeshua the Mashiah, the believers in Hm attain immorality
after resurrection. Without death of a soul (as in soul immortal pagan doctrine)
there is to be no resurrection. Faith in Elohim and in His Son is faith of
resurrection; not faith of immortal soul; but immortality to put on with
resurrection life.
gloss vs. meaning. E.g. word is not the meaning of Gk. Logos (Jn 1:1), but a gloss. Gk. Logos is
not something which simply means word in English. Used as a translation word there, but in some
diffirent texts, it is translated differently to fit the context.
a
Jn 5:24]
The expression from out of dead ones (> from the dead) is not same as from
death. The phrase is not a simple event that He rose, but connotes general
Mt 17:9;; Mk6:14, 16; Lk 9:7; Jn 21:14; Act 3:15; 4:10; 10:41; 13:30, 34 ;
Rm 4:24; 6:4, 9; 7:4; 8:11; 10:9; 1Co 15:12a, 20; Gal 1:1; 1Th 1:10; 1Pe
1:21;
(Jn 12:1, 9, 17; Heb 11:19)
raise from out of the dead ones - Jn 2:22; Eph 1:20; Col 2:12;
rise from out of dead ones Mk 9:9, 10; 12:25; Lk 24:46; Jn 20:9; Act 17:3,
31; 2Ti 2:8; (Lk 16:31;Eph 5:14) [God raises; the person rises up]
bring up from out of dead ones Rm 10:7; Heb 13:20;
Resurrection of Yeshua: [His resurrection is not the climax of His life story of
Immanuel. It is His *Ascension to His Father, YHWH Elohim and glorification,
from when He comes to the believers in Spirit. Coming back to Father completes
the purpose of Logos Incarnate and Immanuel not to become another person of
God-head as in the Trinitarian theology (one of three god-persons), as well as in the
anti-Triniarian one (e.g. Jehovahs Witnesses one of two, Almighty God and
mighty God).
Rm 4:24 ex anastases nekrn resurrection out of among the dead ones
1Co 15:12 ek nekrn eggertai (> egeir raise)
bread as main staple; (barley or wheat bread). Problem in translation this word
occurs when the cultural setting is different. It is a problem in the culture where
bread is not a main staple of diet as in the rice-based agriculture.38
*provision for soul (life)
*manna (Exo 16:4; Jn 6:30-31) What the people of Yisrael after their Exodus
complained was that they had to subsist only on manna as their food, to which
they were given quail later. It was the lack of those which they were able to
enjoy while they were living in bondage of the Pharaohs Egypt.
Yeshua as bread of Life.Yeshua Himself as genuine bread from heaven (/x:
true bread most) Jn 6:32
Bread from above for today (in the Lords Prayer)
Matzah (Unleavened Bread) for the Pesach season 39
New wine; old wine; sour wine
new wine [to be made] Mt 9:17; //Mk 2:22; //Lk 5:38 /[ = must grape juice to put to
ferment]; [not newly opened or decanted (Ko. ) ; not opposite of aged
(ko. ; /x:) =sour wine (/x: vinegar - KJV) - 27:48 (oxos - wine turns
sour as it gets aged into vinegar]; /[freshly squeezed grape juice for] new wine [to be
made] ARJ; /new wine most; /fresh wine Mft, CLV; //freshly squeezed grape juice
AUV ( - lacks any reference to wine in making); /new wine in making ARJ; /new wine to
/just made Wuest; /
[ must (n1.): "new wine," O.E. must, from L. mustum, short for vinum mustum "fresh wine,"
neut. of mustus "fresh, new.][TransLIne Fn: The word means new in the sense of young.
Jesus is referring to undeveloped wine, not yet fermented. So the intent is that no one puts
unfermented wine into worn out wineskins. Such skins are hard and inflexible. Same word
as new later in this verse; Col 3:10; Heb 12:24; young in Tit 2:4; and younger is Lk
15:12; Act 5:6; 1Tm 5:1; Tit 2:6. Used 23 times. GK 3742.]
[cf. pomace = marc]
sour wine Mt 27:48; //Mk 15:36; //Lk 23:36 (Gk. oxos wine which got old, turning
gradually into vinegar); [cf. oinos wine Mk 15:23 etc.] [equivalen to Latin posca cheap
sour wine diluted heavily with water for slaves and soldiers. Was prob. there for the soldiers
who had performed the crucifixion NETfn]; /sour wine NKJV, NET, ESV, NRSV, NASB,
HCSB, Wuest, NWT; /x: vinegar KJV+, PNT, RSV, JNT, Diagl, GW, ERV, Mft, Rhm,
Etheridge, Murdock, ASV, YLT; /x: wine vinegar ALT, NIV trio; /xx: bitter wine BBE;
/x: common wine TCNT, GSNT; /cheap wine GNB; /x: wine CEV; /vinegar (a mixture
of sour wine and water) AMP; /
Yeshua My food is to do the will of him who sent me and to accomplish his
work. Jn 4:34.
*fish; *lamb/goat/pigeon
*wine; produce of vineyard (fruit of the vine); sour wine (x: vinegar); vine
and vine branches.
[Ref www.cai.org/bible-studies/hebrew-and-greek-words-translated-wine ]
Gk oinos 28x in N.T. (femented) wine
Gk. gleukos Act 21:13 (sweet) wine
produce of vineyard (> fruit of vines) Lk 22:20 etc.
Cf. blood of grapes [i.e. grape juice must] Gen 49:11, Deu 32:14
Gk. oxos sour wine (Jn 19:29, 30); /x: vinegar.
Druken - Eph 5:18 (drunken, intoxicated). cf. 1Tm 3:3, 8 (given to wine
given much to wine). Cf. Heb. shekar (LXX sikera) intoxicates.
Jn 4:46 water and wine (cf. the expression water and blood)
Wine for celebration Jn 2; Deu 14:26;
Bread and wine (Heb. yayin) - Gen 14:18
wine symbolic of Gods wrath (Rev 14:8). Cf. 16:9 wine of
Babylons fornication
As such wine would be inappropriate word/thing in the light of sobriety and
mumility at Pesach in setting of the Lord Last Supper.
The Old Testament never mentions a cup for Passover -- only the lamb,
unleavened bread, and bitter herbs.
The drink offering used in regular Old Testament sacrifices comes from
the Hebrew word "nacak," and it. Although called a "drink" offering
because it was liquid, it was not drunk but always "poured out" at the
altar.
The cup that was drunk in the New Covenant Passover service is
unrelated to the drink offering of OT sacrifices (Heb. word nacak which
means to pour out) was not to drink, but pour out at the Altar. Paul
wrote to Timothy that he was ready to be offered (Greek "spendomai",
poured out like a drink offering") at the end of his ministry.
Both Yahshua and Paul referred to the Passover drink simply as "cup" or
"fruit of the vine." They NEVER used "wine" in referring to the cup.
Wine as such would be inappropriate word/thing in the light of sobriety
and mumility at Pesach in setting of the Lord Last Supper.
Grape juice had to have been in the vessel of the Pesach setting. Pure,
unadulterated (unfermented) "blood of the grape" is the only proper
symbol for the pure, saving blood (Heb. dam) (a symbol of life) of
Yahshua the Messiah in the Pesach.
Ref. http://yrm.org/wine_or_grape_juice.htm
see with eyes? discern; look at; observe; notice; understand, etc.
know know about; get knowledge of (about); get to know (experientially);
say speak, tell, utter;
Related English words behold, lo!, See, observe, look, Listen,
regard, be revealed to, manifest, confront;
Related words appearance, form, *image;
*languages; *tongues; speaking in tongues
Wuest; /in a tongue PNT, Mft; /x: in an unknown tongue KJV, AMP,
Noyes; /in an unknown tongue WNT; /x: with a tongue Diagl; /xx: in
strange tongues GNB; /xx: in an inspired tongue Cass; /
2 (singular - language):/in another language HCSB; /in another language
HNV, GW, ISV, MRC; /with a tongue Rhm; /in a language CLV; /in a
language [supernaturally] - AUV; /in a language he had not known before NIrV; /languages that other dont know CEV;
BBE; /xx: uses the gift of tongue TCNT; /xx: A person {that has the gift
of} speaking in a {different} language ERV; /xx: If you praise him in the
private language of tongues MSG (- baloney);
The exact phrase speak in tongues (lale glssais )(tongues in plural) (KJV,
ASV, etc) is only in some Bibles (some mixed up with speak with tongues) for
Act 10:46; 19:6; 1Co 14:5, 6, 39.
E.g. in Act 10:46 (NIV, NET, ESV, Webster, WNT ISV, LEB, LITV, BBE).
Cf. /speak in another languages (GW); /speak different language- ERV; /speak
with diverse tongues Murdock; /xxx: speak in strange tongues GNB; /xx:
speak unkown languages CEV; /xxxx: gave utterance in tonges of ecstasy
Cass; /
Act 10:46 speaking with languages [native of their own] (Also 19:6. Cf.
Act 2:4ff) [/speak in languages; /speaking with tongues biblical jargon; /xx:
speak in tongues unEnglish cult jargon]
3. So-called speaking in tongues (Glossolalia) with 1Co 14:
Now the spirit of the world is at its work to pervert the meaning of words we
have used and cherished throughout human life and language. This generation
of the sons of perversion now wants to change the definition of the word
marriage itself to become possessed by the unclean spirit with the purpose of
their life itself grounded on the pursuit of power and pleasure. The word which
is a covenant relation to form a family and to ensure the family of mankind is
changing a mere faade for convenience, cohabitation and copulation, to
satisfy their need of power-pleasure principle.
Related words: betrothal, engagement, wedding, wedding-feast (>> marriage
ceremony), conjugal, marital; romantic love40;
Adultery sexual relation between a married person and a partner other than
the lawful spouse.
1Co 7:10-16 Because as those not in the TRUTH at the time of marriage we were
not under a covenant, we were under a contract! And all contracts are pierceable. So
as those Now under the covenant but not under the covenant when we married, we are
not bound to stay but free to marry again as under the covenant when the other party
wants to leave; doing so, we are not committing adultery.
a
*espouse; engage;
*conscience
suneidsis /conscience /sense of what is right and wrong NIrV.
*right and wrong; good and evil;
[Gen 2:9ff]
The two good and evil are not opposite as a prevalent thought in
dualism. Things are good when God pronounced so (Gen 1:4, 8, 9, 12, 17,
21, 25, and 31); evil is absence (deficiency) of goodness. Not to be
confused with (knowing) good and evil (with a tone of morality), a
phrase in Genesis (2:9, 17; 3:7, 22), which should be better translated as
(knowing) right and wrong (in existential for relationship of God and
man to be in harmony of Gods creation work).
accuracy and *precision; *correct; ;
A correct answer may not be the right answer. How one knows it
to be correct to begin with? Lexicographically, grammatically,
taking prescriptively? Exegetically, doctrinally, or even on ones
own authoritative opinions and fickleness? e.g. politically
correctness is always a wrong answer.
Concordance:
all the generations fourteen generations Mt 1:17
this generation
In the fixed phrase this generaton it means the people of that particular
generation. It refers to the people of generation which Yeshua himself
belonged to. It does not refer to a future generation (2000 years or more far
out into the future from the time of the Gospels!). It has nothing to do with
race, nation, family, or a kind of people. Many in their peculiar eschatology try
to force such meaning into the text in only three places (Mt 23:36; 24:34 and
Lk 21:32); when they occurs in the so-called Olivet Discrouse. An example of
unbiblical agenda-driven eisegesis par excellenece.
*perverse, *perversion
What is being perverted may refer to ones behavior and conduct a. However,
it often is used with a much deeper meaning. It is to take abnormal as normal,
wrong as right, evil as good, and illegal becomes legal, etc. in social and
cultural as well as ideological and intellectual realm.
More over, the perverting people think and claim that their way is nothing
wrong with it and rather demand others accept their way in the same
principle govering human conduct to see the purpose of life lies in pursuit of
power and pleasure, a Satanic verse, while what they think and claim is the
norm. Perverted behavior and conduct are perverted because they come out of
the mindset of those perverting truth. [It should not be taken to suggest what is
termed in psychiatry as paraphilias (sexual perversions).41 ]
132F132F
*perdition,
The English word tithe (from Old English: teogoa "tenth") is a onetenth part of something. In this sense it is used by some English Bibles
free - Old English fro (adjective), fron (verb), of Germanic origin; related
to Dutch vrij and German frei, from an Indo-European root meaning to love,
shared by friend.
liberty from Latin libertas > liber (free)
two different Greek words.
ophesis (Lk 4:18a, b; //Isa 61:1) "release, pardon, cancellation, letting go."
Lk 4:18a NET sn: The release in view here is comprehensive, both at a
physical level and a spiritual one, as the entire ministry of Jesus makes clear
(Lk 1:77-79; 7:47; 24:47; Act 2:38; 5:31; 10:43).
Lk 4:18b NET sn The essence of Jesus' messianic work is expressed in the
phrase to set free. This line from Isaiah 58 says that Jesus will do what the
nation had failed to do. It makes the proclamation messianic, not merely
prophetic, because Jesus doesn't just proclaim the message he brings the
deliverance. The word translated set free is the same Greek word (,
aphesi) translated release earlier in the verse.
eleutheria - "freedom, liberty, freedom from"
Liberty vs liberation:
Lk 4:18 (//Isa 61:1-2): liberate set free (the Israel from religious and political
as well as spirital level; even also in the case of opening opened the eyes of a
blind man).
freedom of will (free will); logical, legal, and libertarian freedom; political
freedom; economical freedom, religious freedom, etc.
Freedom from and freedom to
The kind of freedom in the Scripture is basically freedom of choice God has
given to human beings created after His own image.
Liberty ? a rather political philosophical construct.
Related words: enslavement, slavery, bondage, shackle, restriction, limitation,
imposition, constraints, coercion, aggression, oppression, harassment,
threatening;
Quote: "May we think of freedom, not as the right to do as we please, but as
the opportunity to do what is right." (Peter Marshall)
*equal; *same; *identical; identity;
E.g. with King and his son relation as an example. Son is equal to Father, it
does not mean Son is same as Father. Father is the king. What king is, so the
Son is as Father is. (In this expression king does not refer to the king.)
Father and Son are one, that is, one in kingship (authority, power, and reign).
Father and Son are two different persons. See *trinity where Father is the
God (= Elohim); Son is not the God, but what God is (that is, God-being).
Grammatically it is correct to say Son is God, that is, in the sense of Son is
as God. However the way the word is used in English, God (without the
definite article) cannot be differentiated. Hence, a very common serious
misconception Jesus is God (cf. Jesus is God). The name of our God is
Jesus, or even Jesus and Johovah is the same peson.
identity, being identical, to be same, to be equal to; to make identical to; one
and same; another vs. different; unique, only-and-one (Gk. monogens)
type, antitype, prototype, copy, image, imitation (fakeness vs. being modeled
after), form (morph);
Portrait (1) artistic visual presentation of a person in which the face with its expression
is dominant in images, photos, paintings, drawings, sculptures, etc. [This is not
without problems of icon; icon worship; idol; idolatry]; (2) figuratively a descriptive
verbal picture of characterization, usually of a person.
A portrait goes beyond the outer appearance to probe the emotional depth of the human
soul. In a portrait, a true artist tries to capture what the person is really about."
for the sake of vs. for someones (somethings) sake; on behalf of vs. in
behalf of; instead of vs. in (someones) stead
Heb 2:9 [Yeshua comes to face (/experience; /x: taste) death]; /for all
LITV, MKJV; /for everyone most, ISR, NWT4; /xxx: for all men
Geneva, Murdock; /xxx: for every thing DRB; /xxx: for every man
KJV, JUB; /for every [man] NWT3; /on behalf of every one ARJ; /on
behalf of everyone Cass, NET;
[agent believers]
Eph 3:1 (Paul) /for most; /in behalf of ASV, EMTV, NWT
Eph 3:13 (tribulations) /> for you most ASV; /in your behalf - ,
NWT; /x:on behalf of LEB, NETfn, EMTV; /for your sake
Murdock; /
2Co 5:20a / ~ KRV; (=in place of)
/ambassors on behalf of ~ on behalf of Christ ASV;
/for ~ in behalf Murdock;
/in behalf of ~ in behalf of YLT; /
/for ~ in Christ stead KJV;
/are the Messiahs representatives ( Cf. samples) on the Messiahs
behalf ISV
/are Christs representatives ~ on behalf of GW;
/x: for ~ In hebalf Murdock;
/for ~ on behalf of ESV; /
/for Christ ~ on Christ behalf NET;
/substituting for ~ As substitutes for NWT;
/speak for ~ speak for (?? as if spokesmen) ERV;
other examples for huper: for the sake of Rm 1:5 ~ of His name
ESV; /xxx: in behalf of Darby; /xxx: for the sake of Christ - CEV; 2Th
1:5 ~ of the Kingdom (in Darby only); 2Co 12:10 for the sake of
Mashiah; /> for Christ most; /for the sake of Christ ESV, NET; /x:
for Chists sake KJV, ASV, GNB ( - now heard as an expletive);
1Co 15:29 (get baptized) just to end up as the dead ones \(baptiz)
huper tn nekrn; exegetically difficult expression (s. EE in IRENT)
*seal vs. *mark; *secret; *mystery; [bible] code; cipher; reveal (to make it clear
and open); revelation (act and the content).
,
mark; imprint, charagma Rev 13:16, 17; 14:9, 11; 15:2; 16:2; 19:20; 20:4;
[Cf. mark of the beast Rev 16:2; 19:20]
sealing up Rev 10:4; 20:3, 10. (to seal to secure vs. to seal up to keep hidden)
seal shragis Rev 6:3, 5, 7, 9, 12; 7:2; 8:1; Rev 9:4; 22:10;
Mt 6:10
heavens (pl.) vs. heaven (sing. in v. 10):
A recent article:
Outside the Bible, when the word heaven is used, it usually refers to something
which is opposite of hell, which itself is unscriptural term; heaven and hell instead
of biblical jargon heaven and earth. E.g. heaven or hell you go. People take it
something like Paradise, or even Nirvana, etc.
On the common quasi-religious expression to go to heaven a (after death) (usu. in
company with another expression go to the hell (after death). [See heaven and hell].
These are not Biblical ideas though commonly used by religious as well as nonreligious people.
13F
In the Bible, there is no such idea found. It is an erroneous conflation of two different
ideas enter into the Kingdom reign of Elohim and after death. The Kingdom reign
of Elohim has come to us in the person of Yeshua; those who respond to His call joins
its movement and enter into it (Mt 6:13; Jn 3:5; cf. Jn 3:3) to take the privilege of
becoming Gods children of God (Jn 1:12). Actually the picture of heaven to which
one goes after death may be found rather in a different idea of * paradise (Lk 23:43).
Ofter it is conflated with Jn 14:2 many abodes in the house(hold) of my Father ~~~
To go to heaven is a common quasi-religious expression, having common with an idea from
indigenous tribal religion is heard more often than to go to hell, and it is often heard where * hellfire
preaching is also heard;. It is go to heaven-kingdo ( (= kingdom of the heavens in
G-Mt) in Korean expression.
a
prepare a place fo you all (the disciples). [Note, Tyndale translation has it mansions
(which is carried to KJV) which does not mean a large imposing house as in modern
English, but a dwelling place.
Reading materials on heaven:
These may cover much more than heaven as such and heaven which is dealt in
these may by and large not be a biblical heaven, just as when people speak of heaven.
This shows an example par excellence of eisegesis (reading into the Bible). The
Scriptural reality of Kingdom reign of the Heavens (Elohim) which is here on earth
in the person of Yeshua Himself is confused and conflated with syncretic mixture of
varied pagan and non-religious popular ideas about after-life and idea of paradisenirvana.
David Biema, Times, Mar 24, 1997. pp.71-77. Does Heaven Exist?
[Cf. What in the world people mean by heaven?]
Peter Kreeft (1990), Everything You Ever Wanted to Know About Heaven.
(1989), Heaven, the Heart's Deepest Longing.
Joseph M. Stowell (2006), Eternity: Reclaiming a Passion for What Endures.
Heaven and hell is a prevalent but non-biblical idea, unlike the expression
the heaven and the earth [Cf. in heaven ~ upon earth ~ underneath the earth
(Rev 5:3, 13); out of heaven to earth (Rev 9:1); the heaven ~ the earth ~ the
sea (Rev 10:6); the heaven and the earth and sea (Rev 14:7; 20:11). Cf. a new
heaven and a new earth and the former heaven and the former earth (Rev
21:1).]
As a common theme in hell fire preaching, the idea of some go to heaven and
some go to hell after death is non-biblical, but useful.
Twitter/ounbbl
If you don't know sure, you ARE in hell. If you do know, you may well be in
heaven now. Heaven or hell is not a place you go after death.
*proof; *evidence;
People believe what they want to believe; people dont believe what they dont want
to believe. Belief just gives a seed for proof.
proof texting; statement, equation; premise; agenda; figure of speech; rhetoric; circular
logic (circularity); paradox, oxymoron, double entendre, word play, word association;
particularization, abstractizationa, signalization, conceptualization, Philosophic burden
of proof Philosophical skepticism basic beliefs, Evidence theories of justification;
[fallacy of similarity to prove that presence of something similar provides validity
(Cf. identical structural parallel b);
fallacy of counting scholarly noses to find support from finding as many scholars to
be comfortable;
fallacy of successive copying of which the original did not have itself well proven.
lexicographic fallacy relies for evidence on someones lexigraphic expertise or on
some published lexcons or dictionaries, which are in reality nothing more than a
glossary book. The dictionary simply collects the meaning of a work they could read
from its usage.
fallacy of looking for bones jumping on the texts for proof text like a dog on
something looking like a bone. E.g. Calling the common phrase I am as if its Gods
name, even superstitiously thinking capitalization I AM would make it something
special and mysterious.]
134F
e.g. church clich: The Bible is the Word of God because God tells us it is... in
the Bible. "I believe the Bible is true because the Bible says it is true." these
clich are not just illogical but also erroneous and unbiblical. The word Bible as
such does not appear in the Bible. And nowhere in the Bible God tell the Bible is
the Word of God.
my hour; my time; appointed time
my hour Gk. h ho ra mou (hour in figurative sense); /mine hour KJV; />
my time
Jn 2:4; 7:6;
his hour /> his time Jn 7:30; 8:20
my time Gk ho kairos ho emos Jn 7:6
Hour (Gk. hora) is not hour as on the clock. Used figuratively as it my hour
has come in the Bible, hour is different nuance and usage than time in
English idiom.
Hours in ordinal, 1st hour, 6th hour, etc., in Greek text is an hour-period
(daytime or nighttime divieded into 12.)
Does the idea that time is a dimension really help us comprehend and
feet what this thing called time? What about the way we perceive that
time flows and flows continuously without time freeze?
As Time, space, energy and matter (the whole shebang of physics and
physical reality) is just a Gods created work by His fiat, the God of the
Scripture is supra-temporal (beyond the time dimension) though He
intimately relates to it, especially for humankind, a creation after His
own image. Any statement which tells about God is necessarily
anthropomorphic.
Like energy in physics, which exists in discrete quanta, time itself may be seen to
exist in discrete time quanta. See EE for atom of time 43
[Is time real? - https://youtu.be/FVINOl0Ctfk
What things really exist https://youtu.be/H9Q6SWcTA9w http://bit.ly/1G9SEkx;
Quentin Smith - Why is there Something rather than Nothing? https://youtu.be/M5n4mJkVivs
Aslo check a related site http://bit.ly/1LUPlQS ]
Gk. paradidmi /betray, deliver over/up; /x: give up, /handed over
Judas betrays Him [to be handed over] to the Yehudim Authorities (i.e.
the Sadducees in power)
Mt 10:4; 26:15, 16, 21, 23, 24, 25; 27:3, 4;
Mk 3:19; 14:10, 11, 18;
Lk 22:4, 6, 21, 22, 48;
Jn 6: 64, 71; 12:4; 13:2, 11, 21;
Judas - Betrayer Mt 26:46; Mk 14:42, 44; Jn 18:2, 5; 21:20
Betrayer- Act 7:52;
Lk 21:16 (btw people)
*Letters vs. Epistles
www.sbts.edu/documents/tschreiner/3.3_article.pdf
Letters or Epistles? - How should we understand the Pauline compositions?
Adolf Deissmann early in the century argued that they should be designated as
letters rather than epistles. Epistles were artistic works, designed for a larger
audience and intended to last forever as literary compositions. Letters, on the other
hand, were addressed to specific situations, dashed off to meet the immediate
needs of readers. Paul, Adolf Deissmann insisted, did not write careful literary
compositions that were intended for posterity, which were intended to function
authoritatively in the life of the church over the years. He wrote in the ordinary
language of his day in response to situations as they arose. Deissmann, despite the
validity of some of his insights, overstated his case. most scholars no longer
see Deissmanns sharp cleavage between letters and epistles as credible.
IRENT adopts the term *Epistle, except in the case of Pauls personal letters (socalled Pastoral Epistles and Letter to Philemon) since it helps to differentiate from the
more common English word letters which has different meanings, word picture and
word association.
*offerings; *sacrifice;
nouns offering prosphora; sacrifice thusia (Hebrew zevakh) Mt 9:13, etc.
verbs prospher; spend
Mt 5:23; to offer gift upon the alter prospher to dron epi to thusiastrion
Act 21:26 (Alter in the Temle)
Mk 12:33; Heb 10:8 whole burnt offering (holocaust a holokautma)
135F
Russell Thornton (1990), American Indian Holocaust and Survival: A Population History
Since 1492 (The Civilization of the American Indian Series)
Ward Churchill (2001), A Little Matter of Genocide: Holocaust and Denial in the Americas
1492 to the Present
psychology model
understanding of person (Creation) biblical?
psychopathology model
diagnosis of root causes/problems (Fall) biblical?
psychotherapy model
approach to caring and prescribing cures (Redemption/Sanctification)
biblical?
Etymology: since 1906, from Psychoanalyse, coined 1896 in French by Freud from
Latinized form of Greek psyche- "mental" + German Analyse, from Greek analysis.
Freud earlier used psychische analyse (1894).
The book by Sigmund Freud, The Interpretation of Dreams (1899 in German, Die
Traumdeutung) introduces key concepts that would later become central to
psychoanalysis. It emphasizes the role of the unconscious mind, which is one of the
underlying principles in Freudian psychology. It marked the beginning of
psychoanalysis and is a fascinating text revealing Freuds unique talent as a writer and
ambitious theorist
(from http://psychology.about.com/od/sigmundfreud/gr/interpretation.htm )
His essay, Beyond the Pleasure Principle (1920 in German, Jenseits des
Lustprinzips).
Ref. Richard Webster (1995), Why Freud Was Wrong Sin, Science, and
Psychoanalysis.
a
http://youtu.be/x_YLy6yZeaw Introduction to Century of the Self ["This series is about how those in
power have used Freud's theories to try and control the dangerous crowd in an age of mass
democracy." - Adam Curtis. BBC - Press Office - The Century of the Self ]
Religion, religion, O, religion. Just as evolutionism is, and also scientism is. [The concept
of evolution, metaphysical or scientific, should not be confused with evolutionism.] In the
same line, Marxism is a religion, which emerged as communism of a political idealogy with
materialism, dictatorship and militarism.
b
Related words:
behaviorism (Cf. B. F. Skinner, an American psychologist)
(Reading material: FROM PIGEON TO SUPERMAN AND BACK
AGAIN);
*foreknowledge;
1Pe 1:2; kata prognsin theou patros
[to those
foreknowledge?
chosen]
as
according
to
Gods
plan
or
most renders as the foreknowledge as if God has the stock of data on the future, and
also has and ability to correctly predict the future.
[Danker p. 298
proginsk (1) be previously acquainted with Act 26:5; aleady know about 2Pt
3:17; (2) have plans for; know before 1Pt 1:20; Rm 8:29; 11:2;
prognsis state of having in mind, plan, purpose, as opposed to someth.
happesing fortuitously [s. proginsk (2)] Act 2:23; 1Pt 1:2
Act 2:23 t rsmen boul kai prognsei tou theou
1Pe 1:2 (kata prognsis theou) Q: Did God Know That Adam and Eve Would Sin?
Is
this
Gods
ability
to
refrain
from
using
foreknowledge?
(http://wol.jw.org/en/wol/d/r1/lp-e/2011006). This line of thinking is in fact bringing
Gods thinking to a mere human level.
The problem of the question itself shows our limited linguistic and litrary ability to
grasp what is meant by to know and would sin. What does it mean to know in the
context? Is it not much of prior knowledge such as pediciton correctly (as God is
supra-temporal, unbound by time domoin), but rather He has already decided (s.
CEV). What does it mean to sin, not a abstract concept with a noun? Is it not a
dynamic relation of God to human kind, rather than committing some act?
God has given freedom of choice when He made them in His own image.
[cf. thelma will desire]
ep
Cf. the consummation (> end) of the age beginning of the age to come of
the Kingdom reign of Elohim.
[From pp. 64-65 Herman Hoyt (1969), The End Times] (with minor
editing; purple are not his.)
The phrase "second coming" (a theological jargon) does not appear in the
New Testament. It is first found in the writings of the Church Fathers. But
the New Testament is full of the idea. Such synonymous expressions as
"come again" (Jn 14:3) and "appear the second time" (Heb 9:28) do
appear in the New Testament.
There is some truth in the fact that Christ spoke of various comings. In
relation to the Holy Spirit, Christ said, "I will come to you", and "we will
come unto him" (Jn 14:18, 23). In the sense of providential, spiritual
judgment Christ said to the Church at Ephesus, "I will come unto thee
quickly" (Rev 2:5). But these "comings" are never confused with that
grand and final eschatological event which is designated in theology as
"the second coming".
Nine Greek Terms Defined
Though the New Testament abounds in terms and expressions concerning
the second coming of Christ, nine are cited here as helpful in preparing
the student for the unfolding of the general nature of the second coming in
the New Testament.
Ho erchomenos This word means the one who is coming or the coming
one. This came to be a title of the Messiah. John the Baptizer used it: "Are
you the one who should come ... ?" (Mt 11:3). The exultant multitude
used it on the day of His anti-triumphal entry: "Blessed is he that comes in
the name of YHWH " (Mt 21:9) . The writer of Hebrews used it
specifically as referring to the second coming: For yet a little while, and
he that shall come will come" (Heb 10:37)
[Fn -"Who is to come" appears four times in the AV of Revelation
(1:4, 8; 4:8; 11:17). The ASV omits it in 11:17. It does not appear in
the Greek text of 16:5. Explanation for the omission in 11:17 and 16:5
may be that Christ has already come in that the rapture took place.]
Erchomai reerring to the act of coming from one place to another, this
word is used over and over again as referring to the second coming of
Christ (see Mt 24:30; Mk 14:62; Lk 21:27; Jn 14:3; 1Co 4:5;2Th 1:10;
2Jn 7; Jude 14; Rev 1:7; 22:7, 12, 20).
Katabain Used to mean to come down or to descend, this word lays
emphasis upon the direction in the act of coming. This word is used of the
first coming of Christ: "For I came down from heaven" (Jn 6:38). It is also
used of the second coming of Christ: "For the Lord himself shall descend
from heaven with a shout" (1Th 4:16)
Hk In meaning, this word marks the result in the act of coming. It
means one has arrived. Christ used this word in relation to His first
coming: "For I came forth and am come from God" (Jn 8:42, ASV) .
Christ also used the same word in relation to His second coming: "If
therefore you shall not watch, I will come as a thief, and thou shalt not
know what hour I will come upon thee" (Rev 3:3, ASV).
Parousia Denoting arrival and presence, this word occurs over and over
again in relation to the second coming of Christ. Paul used the word of
himself in such a way as to indicate its meaning: "Not as in my presence
only, but now much more in my absence" (Phi 2:12). Since the word came
to be used of the arrival and
presence of a ruler, it was very easy for the early Christians to use this
word of the arrival and presence of Christ on the earth: "For what is our
hope, or joy, or crown of rejoicing? Are not even ye in the presence of our
Lord Jesus Christ at his coming?" (1Th 2:19). In the Gospels parousia of
the Son-of-man occurs only in G-Mt (Mt 24:3, 27, 37, 39). G-Mk and GLk has it comingin //Mk 13:24; //Lk 21:27 for the parallel to Mt 24:27.
In the Epistles, parousia of the Lord Yeshua the Mashiah is mentioned:
1Co 15:23; 1Th 3:13; 4:15; 5:23; 2Th 2:1, 8; Jas 5:7, 8; 2Pe 1:16; 3:4; 1Jn 2:28.
snatched away CLV; /caught away NWT, Diagl, Rotherham; /taken up CEV, BBE,
DRB; /x: rapt with Etheridge; /rapienmur (> rapio) Vulg (> raptizo - Latin caught
up); ( after gathered up, to return with the Lord; not disappearing. Not rapture of
eschatological jargon - rapture-mania with a non-biblical rapture-removal in a pretribulation rapture idea. [Cf. English word rapture means a state of being carried away
by overwhelming emotion. The sense of seizure or capture is archaic usage]
[NET tn suddenly caught up - Or "snatched up." The Greek verb implies that
the action is quick or forceful, so the translation supplied the adverb "suddenly" to make
Danker p. 157
echthra [echthros] enmity Lk 23:12; Ro 8:7 (cp. e. tou theou enmity with/
toward God Jam 4:4); Gal 5:20; Eph 2:14, 16.
echthros [cp. (to) echthos; 'hate': etym. unclear)
- 1. as adj.
- a. in act. sense inimical, hostile Mt 13:28 (but s. 2).
- b. in pass. sense treated as enemies on account of you Rm 11:28 (but
s. 2).
- 2. as noun, w. or without the art, 'one who is inimical', enemy Mt 5:43f;
22:44; Lk 1:71; Act 13:10; Rm 5:10; 12:20; 1Co 15:26; Gal 4:16; Phi
3:18; Col 1:21; 2Th 3:15; Jam 4:4; Rv 11:5, 12. e. anthrps may be
rendered some enemy Mt 13:28 (cp. 1). In Rm 11:28 echthroi di humas
may plausibly be rendered enemies (of God or Christ) for your sakes.
Vine's Expository Dictionary of New Testament Words:
Enemy:
an adjective, primarily denoting "hated" or "hateful" (akin to echthos,
goal, fullness,
Heb 6:1 (epi tn teleiotta) [its not about one becoming mature person, or attain
maturity or perfection (in whatever sense), but moving on to the fullest level (in
knowledge and understanding) pertaining to the Mashiah.]
Cf. teleios 1Co 14:20 grown-up; /x: men; /x: mature man (people);
*water; rain; flood; deluge
Noahs Flood: As it rained the mountains were covered out, [no longer to be
visible]. Not covered over by the rising water level, submerged!
Atheism, Antitheism; Agnosticism; pantheism; panetheism; deism; finite godism, monethism, monaltry vs henotheism; polytheism
[In many cases, the word God is actually used in the sense of God-being
without specifically referencing to and identifying the one true God, Elohim of
the Scriptue.
E.g. from. http://3l8hvo31a7yc2inkkn1eprjd.wpengine.netdna-cdn.com/wpcontent/uploads/sites/7/2014/05/HowCanWeKnowTheChristianGodIsTheOneT
rueGod-Transcript.pdf
Every religion has a different view of God.
Here God is not YHWH Elohim, the Almighty God, whom Yeshua called
Father.
Though there are often similarities between these views, the common
ground is merely superficial. There are fundamental differences that make
each religion distinct and unreconcilable. Logically, contradictory claims
cannot all be true, either one view of God is true or all of them are false
Here again the statement is incorrect, as both views can be true on their own,
since God in both postions does not have same meaning and reference.]
Cf. *Godhead Deity, Divinity, Trinity. theological jargons
Greekwords in NT
Other than theos [mostly arthrous the God (= Elohim); and anarthrous ( =
God-being), esp. other than nominative case]:
theion
theion (Act 17:29) adj. divine
*fasting
*fire
Often used in figuratively e.g. together with immersion-rite (of Yohanan the
Baptizer) with a sense of refining fire. (Mt 3:11 44)
Not to be confused with the expression tongues of flame (> fire) in Act 2:1-4.
Cf. fire of baptism an English idiom, carrying a sense of suffering for a purpose.
immersed with holy Spirit and with fire Lk 3:16
Hooked on fire, hell and brimstone:
the angels will throw the [evil] into the furnace of the fire Mt 13:50
etc. (furnace = fire appositive, rather than fiery flaming blazing)
into eternal fire Mt 18:8;
into the Geh-Hinnom of fire Mt 5:2; 18:9
into the Geh-Hinnom {of fire} Mk 9:47
See in BW #3.
*family; *marriage; *fatherhood;
*Homosexuality
Note: reading by gay proponents of the Greek words very differently (incl. etymological
fallacy and argument from absence) An example of how they are desperate to justify
themselves:
htt://theogeek.blogspot.com/2008/02/homosexuals-shall-not-inherit-kingdom.html
"malakos" which literally means "soft" and is a fairly common Greek word that
depending on context can mean virtually anything... The context of Paul's list is
moral vices and so meanings from definition 3 above are appropriate ones and thus
"lack of self control" seems best. Some people appear to have decided that the word
can mean 'soft' in a sexual sense and thus mean 'effeminate' or 'passive homosexual
partner', which I suppose is possible. There seems no reason to think the context here
merits such a translation though. "arsenokoites" (literally "man-bed") Elsewhere it
is said to be something mainly done by men with men but which can even be done to a
woman In short, Greek usage provides no reason at all to think that the word means
"homosexual". No study I have ever seen has concluded that the word meant
"homosexual" in Greek. In short, I see no reason to think either malakos or
arsenokoites in 1 Cor 6:9 have anything to do with homosexuality whatsoever. Such
translations are simply a result of poor scholarship. simply a gay-agenda driven
venting by an Anglican!
Even the translation of the Bible (e.g. Source NT by Ann Nyland) is altered to suit their
agenda.
1Co 7:10-16 Because as those not in the TRUTH at the time of marriage we were
not under a covenant, we were under a contract! And all contracts are pierceable. So
as those Now under the covenant but not under the covenant when we married, we are
a
Now the spirit of the world is at its work to pervert the meaning of words we
have used and cherished throughout human life and language. This generation
of the sons of perversion now wants to change the definition of the word
marriage itself to become possessed by the unclean spirit with the purpose of
their life itself grounded on the pursuit of power and pleasure. The word which
is a covenant relation to form a family and to ensure the family of mankind is
changing a mere faade for convenience, cohabitation and copulation, to
satisfy their need of power-pleasure principle.
Related words: betrothal, engagement, wedding, wedding-feast (>> marriage
ceremony), conjugal, marital; romantic love45;
*espouse; engage;
[marrigage of personal and family union, not based on sexual style and
preference in the Bible is not same as marriage concept in the western society.
Betrothal (Heb. Ketubah) is the initial part. Btw two families; with payment
of the dowery she is then set apart (sanctified). Isa 61:10; Jdge 14:10-11; Jer
2:32; Isa 49:18; Psa 45:8-15, - Bridegroom departs from weddingto Fathers
House prepares room addition; bride prepares his imminent return.
https://youtu.be/p20zDOjlRdc at 8:50 time marker (on Jewish wedding).
Docrine of imminency believes are taught to expect the Savior fromheaven
at any moment (Phi 3:20; Tit 2:13; Heb 9:28; 1Th 1:10; 4:18; 5:6; Rev 22:20)
expresses hope and a warm spirit of expectancy (1Th 1:10)]
Mt 1:18 (Gk. mnsteu commit to marriage) given into marriage [arranged
between two families];;
/betrothed, ESV, NASB; /x: espoused - KJV archaic; / () - Ko.;
/xx: engaged most; /x: promised (or pledged) to marry; /xx: () Ko.
not bound to stay but free to marry again as under the covenant when the other party
wants to leave; doing so, we are not committing adultery.
On *sermon
charismatic, while those who have spent hours in the throes of Toronto blessing type
pandemonium will probably have a much higher standard for what counts as charismatic.
This category can be confusing since charismatic can refer either to the theology of the
sermon or the style in which it is delivered. Not all Holy Ghost hollerin is theologically
*charismatic, and not all of those who hold to charismatic doctrine jump, sweat and dance
down the aisles.
The Prosperity Sermon
The much discussed and (rightly) maligned sermon that proffers the Prosperity Gospel is
its own category. Dont fuse or blend it with the traditional charismatic sermon, because
they are distinct. While most who preach it happen also to advocate a charismatic emphasis
on miracles and gifts, along with a style that fits charismatic worship, not everyone does.
Once again, Osteen sometimes teaches something of a soft version of this in his own unique
way, and his is not in the traditional charismatic stylings. What really sets this sermon apart
is its clear focus on health and wealth as we sometimes say. Unfortunately this is the kind
of sermon that so many around the world have heard as their example of Christian
preaching, thanks to the reach of television stretching back a few decades to when those
advocating this began to make use of that medium. Televangelists have found that this
sermon has cash value, and since the message itself justifies and encourages wealth, they
have gone hog wild. For many years people with cable have been subject to witnessing this
kind of message as they channel surf. Sometimes it is more of a pitch than a sermon, filmed
not in front of a congregation but in a small infomercial studio. It includes all sorts of bizarre
gimmicks (see Peter Popoffs Miracle Manna as an example). By now everyone knows
this twisted heresy about speaking increase into your life, sowing seeds of faith, reaping
harvests and hundred-fold returns all specifically financial references, of course. Your
faith is a spiritual power wielded through the instrument of your tongue to unlock riches and
perfect health, forcing Gods hand in a sense, making him bend the metaphysical elements
with your very words so that they yield what you want in this life. It is the Christianized
version of what the larger pop-spiritual world has seen in books like The Secret.
The Anecdotal Sermon
You may wonder why this is its own kind of sermon, but Ive heard enough of them through
the years that I think it deserves its own title. While most sermons may include anecdotes
little stories told about this or that, often personal accounts this is a sermon that features
one or more of them as the main course. Often those speaking to youth groups do this. A
personal story grabs and keeps attention, so it may help hold short attention spans. But Ive
heard effective speakers also use lots of anecdotes such that the stories, taken all together,
end up comprising a large portion of the entire message. The stories are compelling and
often begin with lines like, I was traveling on a plane recently and sat next to a man who
If it is a well-travelled popular preacher he may tell a lot of stories about that itself, as
in, Recently I was speaking to a large group in a city I will not name, and afterwards a
woman came up to me
The General Spirituality Sermon
In many of the more theologically liberal churches, often representing some of the old
mainline denominations, you hear sermons that could easily be given at a social gathering of
any kind. We can call it general spirituality or even borrow the term that sociologist
Christian Smith coined to describe the diluted semi-Christian belief system of so many
American teenagers: moralistic therapeutic deism. These sermons are least likely to offend
any of the members of a diverse audience. They are ecumenically friendly (non-sectarian
as they might like to say) by keeping things so broad that most Catholic, Orthodox or
Protestant people could mostly agree with what is being said. For that matter, many
Muslims, Mormons and Buddhists could agree with much of it too. They tend not to inspire
all that much in the hearers, who are most likely to compliment such sermons with things
like What a lovely message and That was very nice.
references to current events & entertainment, practical self-help advice but it would be
packaged better. The preacher is likely on the younger side, exuding the vibes of coolness.
His look is good, his dress is perfectly within the styleguide of this weeks fashions. He has
easy stage presence and connects well with the audience. And his physical surroundings no
doubt match up & help create the hipster atmosphere. Theres a good chance the church is a
fairly new plant. The very traditional church goer may even be inherently suspicious of
the level of cool permeating the experience. Youll probably hear the slang that is the native
tongue of 18 year-olds but a foreign dialect to people over 35. Its not likely there will be
depth or length to the message but it is not impossible. This sermonizer knows that attention
spans are short. He also knows how to use media to enhance the message in powerful ways.
Of course no style of church is so hip that it cant be parodied just like the rest on this list.
We at least have to laud this sermons appeal to outsiders and seekers. They will likely
listen, comprehend and engage with it. Hopefully its more than fluff and show.
The Right Wing Political Sermon
Since the modern era of the moral majority that came and went when I was too young to
understand it, there has been a regular diet of preaching the politically conservative gospel in
many socially and politically right wing circles. What started then has rolled on through
several phases, especially as the political polarization overall has increased. This kind of
sermon would provide a weekly update on the biggest issues that conservative Republicans
are addressing. No need to Tevo your favorite Fox News shows just go to church. Sermons
are most likely to focus on moral and social debates abortion, gay marriage, large vs. small
government, threats to religious freedom, the sound bytes surrounding whatever specific
thing is being fought over this week. This kind of sermon is also typically very patriotic
draped in the flag as they say.
The Left Wing Political Sermon
Political sermons arent just from the right. There exist more socially liberal congregations
regularly treated to sermons that are every bit as political in nature, only coming from the
opposite wing. An observer once described Obamas Chicago pastor Rev. Wright as the
liberal Falwell. I remember how on my commute I used to hear regular AM radio
broadcasts of a downtown mainline OKC church whose minister preached these kinds of
sermons. His voice was more measured and soft-spoken, but every message made the point
about how Bush & the evil Republicans (this was some years ago) were the Pharisees. They,
after all, talk about being religious, he would say, but it is mere hypocrisy, since they exploit
the poor, launch wars, are arrogant, & think they are better than others for racial reasons
(just like the Jewish elitists in the Gospels). This was his basic weekly sermon. Of course a
less extreme version of this can be seen in what some call today the Christian Left or Red
Letter Christians (since they emphasize the teachings of Jesus primarily). Some of it is a
reactionary movement by those rejecting the religious right of their upbringing. Others
simply wed Christian morality to social & political causes that they feel the political left
represent (income inequality, etc.).
So Which is the Right One?
Its not so easy to specify one of these to the exclusion of elements of all the others. Some of
what is represented in these descriptions should clearly be avoided. There should not be
rambling idiocy, manipulation, lame attempts at comedy, twisted theology, etc. But then
some of the other features in these different descriptions are vitally important. The text
should be handled well, studied with some depth, and taught at a level above 4th grade
Sunday School. This should quite naturally involve background, history, logical
connections, and theological/doctrinal truths as they appear.
I think some truths will be important enough to camp out on and defend (good arguments
made for them), hence some apologetics. In certain places there will be obvious connections
to current events as well as practical applications to lifes numerous questions and
challenges. Comedy is golden when used well, just like analogies and anecdotes are fabulous
tools in the hands of an effective communicator. And of course the central Christian Gospel
message is the theological True North that maintains the overall philosophical perspective
throughout.
Thats my take on it, anyway. You may disagree. You may argue that there are still too few
sermons, and that any sort of sermon is better than no sermon (or a lack of sermons). You
may think of kinds of sermons that I left off the list or important components of a good
sermon that I failed to emphasize in the preceding paragraph. If so your comments are
welcome. Now Ill conclude by saying Amen and allow you to sing your own benediction.
A comment: Not small number of sermons (written or broadcast) are easily found to be
frivolous, superficial, surplus, and irrevant to the Scriptural message. Some are given as an
entertainment with showmanship, or given to peddle the Bible, Jesus, Spirit and God to
collect money. Some are even satanic (i.e. contrary to Gods will and Scriptural teaching).
Everyone is born a sucker and some are willing to or sold to be.
How can we say, God is a person? God has a son? only begotten?
[What does it mean that someone IS a son? [See on the fundamental linguistic and
literary problem of the word IS See the file The nefarious IS in the Collections #1
for the Supplement III of IRENT.
If A is not B, that A is B is acceptable only (1) if the predicate is in ellipsis and
understood, and (2) it is meant to say A is as B. Animals are not man, but we can say
animals are as man, though the statement need to go on for further elaboration.
Does it make any sense to say God has a son, aside from mythological gods?
Linguistically at least, the Muslims sensitivity is quite understandable when they ask
how God can have a son.
When we say God is Father, it does not mean at all God is like a biological father in
a family and has a son even if the son is only. Most High Elohim relates to us as
Father as His Mashiah has revealed to us; not that He is Father.
Son of God does not mean that a son was born (begotten generated) of God. [See
elsewhere in this file that God is not a person Elohim is not a God] Even if the son
is said to be only one, it is correct to say that God does not have a son or God is
not a father. [See elsewhere also in BW #3 for Does God have a Son?] Various
literary divices of personification, figure of speech, and rhetoric, extensive
anthropomorphic language are seen employed in the Scripture. This forces the
translators to deal with difficulties for trans-cultural and translinguistic transfer.a For
the same reason, rendering the Greek monogens (only begotten KJV) as of the
only begotten Son should be scrutinized.
Mt 5: 9 Gods sons (hUOI QEOU - anarthrous) not confused with the expression the Son of
Elohim (>> the Son sof God), a title for the Mashiah in NT. [The phrase son(s) of~ is a Hebraic
idom to describe such charcter as befitting and belonging to ~. Cf. English word qua in the
character/capacity/role of; /
.]
[cf. Mt 27:54 //Mk 15:39 a gods son (vs. //Lk 23:47 a righteous one)]; /sons of God most,
NWT; /x: children of KJV, TNIV totally different concept.
Gk. *monogens (adj.) See Appendix for Jn 1.8 monogens theos
1. monos (sole, single; only; alone, by themselves)
2. ginomai (cause to be; generate; become) [not genna]
The word has been variously translated. /only - ESV, WNT, GNB, BBE, CEV, ERV; /one and
only NET, LEB; /xxx: unique - ISV; /only begotten KJV, DRB, EMTV, Geneva, Bishops;
/only-begotten NWT, Webster, Darby, MKJV; /only brought-forth ISR; /xx: only born
ABP;
It is one of issues which confront translation work of the Scripture into Arabic, in addition to
use of the Arabic word Allah for God.
(1) only begotten begotten is from male principle. The verb begeta is a typical KJV
English; now obsolete. The phrase only begotten is an anachronistic biblical jargon. What
does it mean to say God fathers someone in the divine realm, even with Trinity God? It is
an example par excellence of anthromorphism b , which may suffice much inadequate
Triniatarian idea of what and who God is. The word begetting brings up an imagery similar
to mythological gods which are generated from a supreme god from a goddess. [Identifying
the Logos as a god (that is, a mighty God below the Almighty God, Jehovah) in Jn 1:1 in
NWT is similar to this.]
(2) only treated same as the word monos, not much different from one and only
(emphatically only one?). It may be quite acceptable as a translation word when it means no
more than one and only child in a family e.g. Used substantively Lk 7:12 (a son); Lk 8:42
(a daughter); 9: 38 (a son), Heb 11:17 (the only son Yitshaq >Isaac). Not adequate for the
dynamic relationship (not just unity) the Son, the Logos of Elohim, and the Father, Most
High Elohim.
(3) /xx: unique; /xxx: uniquely born; /xx: uniquely begotten (Is it something of
uniqueness of the Son? What nuance of unique in Father and Son relationality?).
(4) only brought-forth (one) referring to Yeshua being the Son of Elohim. It is devoid of
non-Scriptural imagery inherent in such expressions (of born, begotten, generated)
contrary to dynamic relationality of YHWH Elohim and Yeshua the Mashiah in the
Scripture. It resonates with the phrase sent forth one into the world (Jn 3:17). Hardly can be
found an idea of adoption (human legalistic concept) to put on Elohim-Yeshua relation of
meeting divinity and humanity.
Jn 1:18 v.l. the only brought-forth Son [See further on the issue of textual
variants: the only begotten Son KJV; vs. the only begotten god - NWT]
Jn 3:16 His only brought-forth Son (his only begotten Son KJV)
Jn 3:18 the only brought-forth Son of Elohim);
1Jn 4:9 His only brought-forth Son).
[Also anarthous example Jn 1:14 (a fathers only brought-forth son)]
is begotten (KJV) in reference to Yeshua:
rendered in IRENT as bring forth instead of beget. E.g. Jn 3:9; 1Jn 4:9; 5:1, 18; Act
13:33; 1Co 4:15; Phm 1:10; Heb 1:5; 5:5; Rev 1:5. In Mt 1:2ff (/x: became father to
NWT; /x: was the father of). [Cf. anagenna 1Pe 1:3 regenerate; /x: born again]
Anthromophism to make God easy to put into ones theological frame of mind, God which human
can understand. There is a danger of slippery slope into images of a God of three-faced head; a
b
God of three-headed person - from three Gods for one Godhead; and finally into believing
God whose name is Jesus, and even Jesus = Yahweh.
anarthrous) in Mk 1:1 v.l.]; /have fathered - NET; /have begotten ALT, NASB, ESV,
REB, KJV+, NKJV, NAB; /??: have become your Father Cass, HCSB, NWT, JNT, NIV
trio, GW, CEV, ISV, Mft, NLT, WNT, AUV, TNT; /have brought you forth ISR; /?: have
given you being BBE; /?: My Son! My very own Son! Today I celebrate you! MSG!;
/[REC fn: His second birth at resurrection ]; [QQ Christologic concern at resurrection (Rm
1:4), rather than at incarnation (Lk 1:32). What was the context in Ps?]
[ http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/23aProphets/Text/Articles/Bess-SonOfGod-GTJ.pdf
p. 22 I have declared thy sonship. The word translated as begotten does not refer to
generation. As a translation word in reference to Yeshua, it brings unintended sense of beingborn akin to biological. Hence the un-biblical concepts of God the Son, His Son became
man, God-man, etc. (Act 13:33-34 refers it not to the incarnation, but to the resurrection of
Christ.)]
www.crosswalk.com/faith/bible-study/why-john-3-16-must-be-more-than-aslogan.html This intentional plan was the way God chose to love the world. To
let His Son become a man and die on the cross as an atoning sacrifice for all human
sin. Jesus carried in His body the sin of every human who ever had or would live, so
all who believe in Him could receive forgiveness, mercy and redemption ]
Yeshua was with his people as the Son of Elohim. Not God the Son became a
man Jesus.
*Atheism
Atheism (with an accent on A): not that they believe there is no god (
), but they do not acknowledge that they believe a god, for to deny a
god one has to know that god, but they know not about. However, the fact is,
they believe one god, their sacred self. Not believing no god, but not
believing in a god and for that matter dont care about all aside from the
question of what and who God is. It is different from anti-theism (belief and
ideology to stand against any God of others confessed).
twitter@rzimcanada Fascinating deconstruction of the "New Atheism" by Theodore
Dalyrymple ... at http://ow.ly/tXHd6 www.city-journal.org/html/17_4_oh_to_be.html
twitter@ounbbl Atheists do believe God. Just in different name, My Sacred Self.
*wing
The Hebrew word for WINGS is phonetically pronounced knf'. It means:
wing, extremity (like wings curtain wings of a stage), edge, winged, border,
corner, shirt, skirt, corner (of garment). Wings are actually a part of a garment
which goes from the arm to the garment itself! So that when the arms are
extended the wings appear or spread. The worldly and religious are responsible
for this fictional projection of image, esp. from medieval church traditions. The
word translated as angels are divine messengers, which appear in human
form, not as wingled angelic figures.
[Cf. non-canonical Jewish Gabriel, Michael, Raphael, Uriel, Raguel, Remiel and
Saraqael. Named angels in Jewish tradition, in Catholic tradition, and in Islamic
tradition.]
Did Messiah really say renewed here? Most English Bibles simply translates as
new (for which Greek word is neos). The Gospel writer used Gk word kainos to
translate the word Yeshua uttered in his language. [See below for *renewed vs.
new.]
The concept of renewed was well established in the TaNaKh, so we know that
when Messiah said these words (in Hebrew) His Talmidim (disciples) knew
exactly what He was making reference to. Nobody asks a single question this night
because these Hebrew men know about the Renewed Covenant that YHWH
promises in the TaNaKh. Only because of the conventional English translations,
we are led into poor understanding of what the Scripture says. As for those who
followed the Mashiah had heard from was only TaNaKh, not our New Testament.
Moreover, the Gospels themselves do not belong to the N.T. Dispensation, which
was ushered only after the coming of Gods spirit poured on during the Shavuot
(again, not Christian Pentecost) in Acts Ch. 2.
No place in the New Testament do we get an explanation as to WHAT the
Renewed Covenant actually is which is why Christians have ten thousand ideas
as to WHAT it is. The NT authors themselves presuppose that we understand the
concept by having studied the Torah and the Prophets. From the New Testament
we only see how it is accomplished and how it is mediated. Importantly it should
be understood that Torah does NOT mean Law. Torah is YHWHs Instructions
in the way of life in His Righteousness.
In the Torah we see the first mention of the Renewal of this coveanant. No,
we wont be going to Jeremiah just yet. Why? Because the RENEWAL of the
coveanant will first be foreshadowed at Sinai.
As you know, YHWH gave Mosheh the Covenant on tablets of stone at Sinai
but what most people miss is that YHWH provides the stone tablets on
which He (YHWH) write His Commandments with His own finger. Ok, so why
does it matter that YHWH provided the stones AND wrote on them?
In Exo 32:20 Mosheh destroy the golden calf and turn it to dust.
Mosheh then mixed the dust in water and made the children of Israel
drink it. Why? I believe this is yet another foreshadowing of The
Cup that Messiah would drink in our stead.
In Exodus 34:1 YHWH tells Mosheh:
Hew you two tables of stone like to the first: and I will write on these
tables the words that were in the first tables, which you broke
Jeremiah and Ezekiel to see exactly what this renewed covenant is all
about.
Jeremiah 31:31-40.
Now to focus on a few essential issues. First, this is a Brit Chadasha
literally a Renewed cutting or Renewed Covenant. Its not something
COMPLETELY different. We know this is the Renewed Covenant that
Messiah speaks of for so many reasons. Primarliy because its the only
Renewed Covenant promised in the TaNaKh. Yes, it is promised in
Ezekiel as well, but its the same promise (we will go there in a few
minutes). But the other reason we know this is the Renewed Covenant
spoken of in the New Testament is because Paul quotes this very
passage in Hebrews 8. (2nd Corinthians 3).
Heb 8:13
In His saying renewed, [8:8]
He has shown the former one as grown old.
Now what grows old and become aged is on its way of getting
out of the scene [to make room for the Renewed Covenant usher in].
What Ezekiel has to say about this renewal - Ezk 36:22-38
A new heart also will I give you, and a new Spirit will I put
within you: and I will take away the heart of stone out of your
flesh, and I will give you a heart of flesh. And I will put My
Spirit within you, and cause you to walk in my statutes, and ye
shall keep my judgments, and do them.
He writes our names in His book, and His Torah on our hearts Thats
New Covenant!!
how can I know I am saved? Well, if they knew the Torah, they could
read 1Jn 3:34 and KNOW if they are saved:
Now he who keeps His commandments abides in Him, and He in
him. And by this we know that He abides in us, by the Spirit
whom He has given us.
Wow, John just nailed it he echoes the very words of both Jeremiah
and Ezekiel!! There is your "New Testament" confirmation of what was
established in the Torah.
For this is the love of Elohim, that we keep His commandments: and
His commandments are not a burden 1Jn 5:3.
Torah was given (a gift) so that we would know how to live a life of
righteousness, and a life that is pleasing to our Creator and Savior. We
cant walk with Him, if He is the only one walking:
The goal" of the Torah is to make us like our Messiah. He walked it
new
Mt 13:52 things new and old
Jn 19:41 new memorial-tomb
1Jn 2:7ff not new commandment, but an old commandment
Mt 9:17; //Lk 5:38 new wine (neos) in a new (kainos) wine skin-bag
for new (neos) wine; Cf. //Mk 2:21 new skin-bag (neos);
Rev 21:1 a new heaven and a new earth ~ the former (prtos) heaven
and the former earth
renewed (covenant),
Jer 31:31
Lk 22:20 //Mt 26:28 v.l. (not in //Mk 14:24); 1Co 11:25; 2Co 3:6; Heb 8:8;
9:15; 12:24; (Heb 8:12) >
renewed,
Eph 2:15; 4:24 a renewed man; Gal 6:14; 2Co 5:17 a renewed
creation
2Pe 3:13 renwed heaven and renewed earth
Danker p. 183
- 1. of recent orgin new
Mt 9:17; Mk 2:21: Lk 5:38; Jn 19:41;
- 2. different and superior in quality relaive to smeth. old new
Mt 26:28 v.l.; Lk 22:20; Eph 2:15; 2Pt 3:13; 1Jn 2:7ff; Rev 21:2, 5;
- 3. Unfamiliar, strange - Mk 1:27; Act 17:19 new teaching; Rev 2:17 a new name
Rev 21:5 kaina poi panta Im making all things new Cf. a verb to
renew anane Eph 4:23]
Adj. neos (new different) Mt 9:17; 1Co 5:7; Hb 12:24 (covenant); Col
3:10 (new person); Jn 21:18; Lk 15:12f; 1Ti 5:11; Tit 2:4; young; Act
5:6; 1Ti 5:1f; Tit 2:6; 1Pe 5:5; Lk 22:26
vs. palaios (old):
Cf. related word kainots (renewal renewed condition newness); Rm
6:4; 7:6]
on vs. upon
From: Bryan A. Garner: LawProse Lesson #171:
These prepositions are usually synonymous and used in virtually identical
ways. The distinctions are primarily in tone and connotation. On -- the shorter,
simpler, more direct word -- is generally preferable {the trial court's decision
was based on the parol-evidence rule} {service on a defendant} {the case
centers on a 2006 contract} {the burden is on the plaintiff}. Upon is
stylistically inferior when on will suffice -- if only because it tends to sound
stuffy.
Yet upon is preferable [< required] in one circumstance: when it introduces a
condition, occurrence, or event {upon a proper showing by the applicant, a
license will be granted} {upon being served with interrogatories, the plaintiff
called his lawyer} {he was arrested upon returning to the United States} {the
voter left upon being told the polls were closed}. The sense "with little or no
interval after" is often an important nuance of upon {the board may remove the
officers for good cause shown upon a petition, notice, and hearing}.
Upon is also imperative in stock phrases such as once upon a time and take it
upon yourself.
wordy, verbose, prolix, ;
"sesquipedalian"
*serpent; snake; viper; *beast
ophis snake - Mt 7:10; //Lk 11:11 (water-snake); Jn 3:14; Mt 10:16; 23:33; 1Co
10:9 ( Num 21:5-9);
ophis air Mk 16:18 v.l. (Cf. Act 28:3-5; Exo 4:3,4); pate ophis Lk 10:19 (//Ps
91:13); Cf. cult of snake-handlers.
Serpent (2Co 11:3; Rev 12:9, 14, 15); Rev 20:2 (the Old Serpent) when
immediately at once
Gk. euthus 59 times in the NT, 41x being in G-Mark, 11x of them in Chapter 1. Its
www.wordfrequency.info/
letter sign-offs,
Yours, Etc.: Origins and Uses of 8 Common Sign-Offs
*lest
www.lawprose.org/blog/ Gardners Usage Tip of the Day
lest (in fear of); cf. in case
Cf. or else because or
"Lest" is best followed by a verb in the subjunctive mood, not the indicative,
because "lest" points to something that is merely possible, not definite.
Idiomatically speaking, if a modal verb follows "lest," it should be "might" (or
perhaps "should"), not "will" or "would".
*which vs. that
www.lawprose.org/blog/?p=2134
three guidelines. First, if you cannot omit the clause without changing the basic
meaning, the clause is restrictive; use that without a comma. Second, if you
can omit the clause without changing the basic meaning, the clause is
nonrestrictive; use a comma plus which. Third, if you ever find yourself
using a which that doesnt follow a comma (or a preposition), it probably
needs to be a that.
*blame
Ref. www.academia.edu/5841703/Review_of_Blame_Its_Nature_and_Norms
On behalf of vs. in behalf of.
[because of for for the benefit of]
worth. When this word is used with an amount, the preceding term denoting the amount
should be possessive. E.g.: "He bought a few dollars' worth of golf tees."
-worthy. This combining form means (1) "fit or safe for" {a seaworthy vessel} {a
crashworthy minivan}; or (2) "deserving of" {a praiseworthy effort} {a creditworthy
loan applicant}. As in the preceding examples, the form is almost always closed up with
its root, not hyphenated. Only a few newfangled "-worthy" terms {an article-worthy
celebrity} have hyphens.
*wot (= to know) is an archaism that H.W. Fowler called a "Wardour Street" term, i.e.,
an "oddment" calculated to establish (in the eyes of some readers) the writer's claim to
be someone of taste and the source of beautiful English. Today, it's an affectation unless
ironic (and probably even then) -- e.g.: "News is now at hand that for reasons I wot [read
'know'] not, the White House kitchens will serve free-range chickens only." John Gould,
"Pent-Up Pullets and White House Fowl," Christian Science Monitor, 20 May 1994, at
17.
would. Writers often use "would" to condition statements that really ought to be
straightforward -- e.g.: "I would submit to you [read 'submit to you'] that very few
presentations end with the audience saying, 'Well, that presenter really beat our brains
out. He thrashed us good and proper.'" Ron Hoff, "I Can See You Naked" 58 (1992). (A
better revision: "Very few presentations end with the audience . . . .")
wreath; wreathe. "Wreath" is the noun {a Christmas wreath}, "wreathe" the verb {they plan
to wreathe the door in garlands}.
writ large. In this archaic clich and in Omar Khayyam's "The Moving Finger Writes" -- but
nowhere else -- "writ" (for "written") survives. E.g.: "Religion . . . is cheapened even more
when it is mixed with pre-game military exercises -- the baseball cap's 'God, Guns, and Guts'
message writ large." L.T. Anderson, "Public Prayer Needs Limits," Charleston Daily Mail
(W. Va.), 24 Sept. 1997, at C1.
wrong; wrongful. The distinction is important. "Wrong" = (1) incorrect; unsuitable {the
quoted figures were simply wrong} {it was wrong of us to expect them so soon}; or (2)
contrary to law or morality; wicked {cloning just to get human organs is wrong}.
"Wrongful" = (1) characterized by unfairness or injustice; contrary to law {Iraq's wrongful
aggression against Kuwait}; or (2) (of a person) not entitled to the position occupied {the
wrongful officeholder}.
wrongly; wrong, adv. Both are proper adverbs; "wrongly," which is less common, appears
before the verb modified {the suspects were wrongly detained}; "wrong" follows the noun
{he answered the question wrong}.
*wroth (= angry) is an archaism -- e.g.: "Ms. Eckert seemed to be quite wroth [read 'angry']
with me, though if her theory . . . is accurate, she should be delighted with my work." Jack
Kenny, "'Mean-Spirited Columnist' Hopes to Take Own Advice of Lightening Up," Union
Leader (Manchester, N.H.), 25 July 2001, at A4. The word is most often seen in the set
phrase "wax wroth" (= to become angry), which can be easily simplified -- e.g.: "Pfeiffer has
a ropy vein at her left temple that, when she waxes wroth [read 'gets angry'], throbs
noticeably." Leah Rozen, "Picks & Pans: Screen," People, 21 Oct. 2002, at 43. *Invariably
inferior form.
e.g.
water (substance)
a water, waters (in the sense of body of water)
the water [particularized]
e.g.
faith (relationship; trusting)
a faith, faiths (in the sense of religion)
the faith [particularized]
e.g.
spirit [noncountable e.g. Jn 4:24 Elohim is spirit (/x: a spirit; /x: a
Spirit)]
a spirit, spirits human spirits (1Co 12:10; 14:32; Heb 12:23; 1Jn 4:1). =
angels (Heb 1:7, 14). Unspecific Heb 12:9. seven spirits before Elohim
Rev 1:4; 3:1; 4:5; 5:6
the spirit
Cf. evil spirits (poneros), unclean spirits (akathartos), deceiving
spirits (1Ti 4:1). demonic spirits (pneumata daimo n) Rev 16:14; also
of those demon-afflicted (Mt 8:16). Unspecific 1Pe 3:19.
A countable noun may be used as a NOUN which suggests one of number
of. When used as the NOUN. Though it may be used in a fixed idiomatic
phrase, e.g. in the moring for English diction; often with additional
descriptors, e.g. in the beautiful moring. Howenver it may particularize it
especially so with the Gk article, which gives the sense between the and
that.
Often it is used without articles used (1) in a title, (2) as vocative, and
importantly (3) as adjectival, either as an adjective or as an adjectival noun.
This points is important when tranlationg anarthrous Gk. nouns it is not
always a SOMETHING. [see on the thelogically serious issue in rendering Jn
1:1c.]
No one ever thinks that something or someone is God, ever god or a god.
None can be so. When they say, it simply means something or someone is as
God (to them). Only the true God is God (YHWH Elohim).
Sure, someone IS my father. When we use the word, however, most often it
means someone as father, rather than someone to be a father (as if out of
many) or the father (as if particularized). Same for son. The phrase son of
something is a Hebrew idiom to tell ones character, not a son of something.
Same for president. To use the word saying Abraham Lincoln was a
president or the president is different from when it is used as in the phrase
President Lincoln. In the Greek, there is only article which is equivalent to
definite article in English and there is no indefinite article as such. Without the
article, it may mean, say, a city. But it may not mean a father, but a
descriptor of being as a father in character or like a father in general. In
IRENT when the text is not the son or a son, it renders son without any
article. (e.g. commonly in vocative, but also here Mt 4:3 ei huios ei tou theou
If youre Elohims son son of Elohim, not a son of or the son of.)
In Mt 1:2ff, the recurrent Gk. word egennse are rendered in various ways. E.g.
Abraham begat Isaac KJV. Some as begot (DRB); Abraham fathered,
became father to Isaac (NWT); was the father of Isaac (NET, ESV, GW);
the son of Abraham was Isaac (BBE); his ancestors were Abraham (CEV).
The word does not contain anything to suggest an idea of father, ancestor,
or son. The best rendering is brought forth (ISR, IRENT). Here, if the word
father is to be used, it should be father, not the father, nor a father. The
countable nouns in English do not always need the or a, just as uncountable
nouns can be in plural (e.g. waters) with different sense. Same for spirit, a
spirit, vs spirits.
This discussion is relevant to the infamous verse Jn 1:1c and the Word was
God most; Cf. and what God is, the Logos was IRENT; and what God
was, the Word was (NEB).
The Greek word for what God was in IRENT is theos (anarthrous), in
contrast to pros ton theon in which it is arthrous the God. Translational and
thological dilemma is actually non-existing, if the sense and usage of a noun
without the article (in Greek) and without the indefinite article (in English) is
fully appreciated. It cannot be a god as NWT renders when examined in the
Scriptural context. Neither the English adjectival phrase fully God (NET) or
adjective divine can carry all the sense and nuance. E.g. the Logos was
divine Moffatt. Note: throughout IRENT it consistently renders the arthrous
theos as Elohim, rather than the God which is beyond the usual English
convention where the capitalized word is used whether it is arthrous or
unarthrous in Gk text.
Problem with articles in English vs. in Greek: [Cf. languages which do not
have well developed articles such as Korean]
E.g.
one man
a man (one of men)
man
the man
that man
religion
one religion, a religion, religions
the religion
E.g.
religion vs. a religion; science vs. a science; art vs. an art;
Religion vs. science needs rephrasing e.g. religious culture vs. scientific
culture. It is system, idealogy, and peole in power that religion stands vis-vis science.
fame, reputation (of honor), rumor, news, story, what people heard;
Of Yeshua Mt 4:24; //Mk 1:28; also Mt 14:1 (cf. Mt 9:31 - diaphemizo )
not ~ until vs. not ~ until after: Cf. Gk. hes;
e.g.
But Yosef knew here not until she had given birth to a son. (Mt 1:25)
For I tell you Ill not eat it until it is fulfilled in the Kingdom reign of
Elohim (Lk 22:16)
the weather will stay mild until the Thanksgiving.
the weather will be mild until even after ~
Until after the resurrection the disciples were unprepared to understand
the Cross; and apart from the Cross, they could not understand the real
nature of Yeshuas messian mission (Mt 16:21-28), as Markan scholars
often note. Keener, The Gospel of Mathew A Soica-Rhetorical
Commentary (p. 430).
hes - Danker p. 158
[complex origin] marker of limit
1. as temporal marker
-a. conjunctive use till, until Mt 2:9, 13; 12:20; 16:28; 24:39; Mk 6:10; Lk 9:27; 17:8; J 21:22; Act 2:35;
1Co 4:5; 2Th 2:7; 1Ti 4:13; Hb 1:13; 10:13; Js 5:7.
-b. as long as, while Mk 6:45; J 9:4; J 12:35 v.l.
2. as terminal marker, a usage (freq. funct. as prep. w. gen.), developed since Aristotle:
-a. of position or place as far as, to Mt 11:23; Lk 2:15; 4:29; 24:50 (with pros); Ac 1:8; 11:19, 22; 2 Cor
12:2. hes es <right into Mk 14:54; hes an <to the top/brim J 2:7; hes eis <close to Lk 24:50 v.l.;
hes ka <to bottom Mt 27:51. In extended scaled sense: apo mikrou hes megalou <from small to great
Hb 8:11; hes enos <as many as seven times Mt 18:2lf; hes hmisous < up to the half Mk 6:23; ouk
estin hes enos <there is not even one Ro 3:12; eate hes toutou <enough of this Lk 22:51.
-b. of time or calendric moment until Mt 27:64; Mk 14:25; Lk 1:80; 23:44; Ac 1:22; 19:9 v.l.; 1Cor1:8; 2
Cor 1:13; hes ou until Mt 18:34; Lk 13:21; 22:18; Ac 21:26; 25:21. Of a terminal point conceived
temporally hes therismou Mt 13:30; hes thanatou 26:38; Mk 14:34. Adv. phrase hes arti <until now
Mt 11:12; J 2:10; hes tou nun <until now Mt 24:21; hes pote <how long 17:17; J 10:24; Rv 6:10; hes
smeron <to this very day 2 Cor 3:15.-W. pronoun of pers. or proper name (up) to, until Mt 1:17; 11:13;
Lk 4:42.
The name of our God is Jesus; Our God is Jesus; (Jesus is Jehovah)
does not give such things; it simply reveals, declares, and proclaims.
I AM taken wrongly and blindly as Gods name itself, taken out of the
context, juxtaposing the misread phrase in Exo 3:14 combined with
every occurrence of Gk. phrase eg eimi (with eg functions simply as
emphasis), rather than a statement which is usually in a complete
predicate to make sense.
inspiration to inspire is not same as to give some inspirations.
Biblical inspiration
The End Time; these last days
Jargon non-religious
A few words are consistently used with a wrong sense.
*Personality is a psychological terma. Almost all instances (e.g. related to the
religion) where this term is used outside the field of psychology/psychiatry, it
should be replaced with a different term personhood.
*forensic (as in the phrases forensic case for forensic investigation for
forensic evidence with forensic pathology of forensic science).
Almost all theological and religious writings are found to misuse the term
forensic [esp. when dealing with the idea of justification], where judicial
is appropriate (which is related to atonement, salvation, etc.). The word
forensic has something to do with detection and investigation of crime. There
is hardly anything related to crimes in the Scriptural text. The word should
have no place in the field related to the Bible; even for discussing the
mechanism of death from crucifixion there is hardly anything of forensic
matter.
*legal; *judicial;
"Prose is not necessarily good because it obeys the rules of syntax, but it
is fairly certain to be bad if it ignores them." Wilson Follett, Modern
American Usage: A Guide 22 (1966).
"If paragraphs come in their natural order, you will easily make them
follow one another smoothly. Your handling of the subject will show you
how to smooth the transition from one paragraph to the next." Eric
Partridge, English: A Course for Human Beings 147-48 (1949).
http://psychology.about.com/od/overviewofpersonality/a/persondef.htm
"Personality refers to individuals' characteristic patterns of thought, emotion, and behavior,
together with the psychological mechanisms -- hidden or not -- behind those patterns. This
definition means that among their colleagues in other subfields of psychology, those
psychologists who study personality have a unique mandate: to explain whole persons."
(Funder, D. C., 1997)
"Although no single definition is acceptable to all personality theorists, we can say that
personality is a pattern of relatively permanent traits and unique characteristics that give
both consistency and individuality to a person's behavior." (Feist and Feist, 2009)
"Of the language of art, it has been said, two things, apparently
contradictory, are plainly true: first, that there is no single way of
responding to its meaning; what one finds depends on what one brings.
And equally, what one finds is there already; the meaning is there in the
language." Hilda M. Hulme, Explorations in Shakespeare's Language 2
(1962).
"If you've written a paragraph that sounds heavy and tortured, put down
your pencil and ask yourself: 'If I were actually speaking these thoughts to
a friend, how would I probably say them?' Then go ahead and talk them
out loud, and when you're finished, write down as nearly as you can recall
what you said. The chances are good that many of your talked-out
sentences will be an improvement over the earlier, labored version of
them." John R. Trimble, Writing with Style 81-82 (1975).
Appendix
Appendix: Lk 23:43 *Paradise Commentaries on:
[paradise may be equivalent to the idea of heaven people say to go to heaven
after death.]
Various unbiblical fanciful commentaries:
SourceNT fn. p. 214 - paradeisis, commonly transliterated as paradise, a Persian
loan word meaning a garden of fruit trees (or orchard) which first occurs in Greek in
Xenophons Anabasis, 1.2.7. It appears commonly in the papyri and inscriptions in
the same meaning. See, for example, I.Tyre 1.108 (late Roman), I solemnly request
those who are going to acquire this orchard; P.Petr. i.16.2.7 (230 BC), the
produce of my orchards; P.Tebt 1.5.53 (118 BC), the tithes which they used to
receive from the holdings and the orchards. P.Lond 933.12 (CE 211) notes a
payment on account of an olive orchard. See also the Rosetta Stone (OGIS 90.15,
196 BC). It occurs frequently in the Septuagint as a garden, sometimes as the abode
of the blessed, see Cant. 5.13, Eccl. 2.5, and Neh. 2.8. The Midrash Haggadah
(Midrash means a verse-by-verse interpretation of Scripture, and Haggadah is an
interpretation and expansion of the non-legal portions of Scripture) describes
Paradise in detail, as far as giving specific dimensions and furnishings of the
chambers. The details are supposed to have supplied by individuals who visited
Paradise while alive. It states that nine mortals visited heaven while alive, and that
one of these is Enoch. Enoch 20:7-8 states Gabriel, one of the holy angels, who is
over Paradise and the serpents and the Cherubim, and goes on to supply a
description of Paradise in Chapters 23-38. Ezekiels description of Paradise is
similar: a great mountain in the middle of the earth which has streams of water
flowing from under it. A palm tree grows in the middle of the center of the sacred
enclosure. Similar descriptions are to be found in other apocalypses (e.g. Apoc.
Baruch, 5; 2 Esd. 8.52). In Rabbinical literature the conception of paradise stands in
contradistinction to hell. Paradise is occasionally referred to as the world to come.
The word occurs elsewhere in the N.T. only in 2Co 12:4 and Rev 2:7.
leg, considering that it not only violates common sense, but destroys the force of
our Lord's promise, is surely something worse than silly: see below.
met emou es can bear no other meaning than thou shalt be with Me, in the
ordinary sense of the words, 'I shall be in Paradise, and thou with Me.'
en t par. On these words rests the whole exegesis of the saying. What is this
PARADISE? The word is used of the garden of Eden by the LXX, Gen 2:8, &c., and
subsequently became, in the Jewish theology, the name for that part of Hades, the
abode of the dead, where the souls of the righteous await the resurrection. It was also
the name for a supernal or heavenly abode, see reff. N. T. The former of these is, I
believe, here primarily to be understood; but only as introductory, and that
immediately, to the latter. By the death of Christ only was Paradise first opened, in
the true sense of the word. He Himself, when speaking of Lazarus (Lk 16:22), does
not place him in Paradise, but in Abraham's bosom-in that place which the Jews
called Paradise, but by an anticipation which our Lord did not sanction. I believe the
matter to have been thus. Our Lord spoke (as Grotius has remarked) to the thief so as
He knew the thief would understand Him; but He spoke with a fuller and more
blessed meaning than he could understand them. For that day, on that very evening,
was 'Paradise' truly 'regained' opened by the death of Christ. We know (1Pe 3:18,
19, where see note; iv. 6) that our Lord went down into the depths of death,
announced His triumph (for His death was His triumph) to the imprisoned spirits,
and in that moment-for change of state, to the disembodied, is all that change of
place implies they perhaps were in the Paradise of God, in the blessed heavenly
place, implied by the word, 2Co 12. That this is not fullness of glory as yet, is
evident; for the glorified body is not yet joined to their spirits, they are not yet
perfect (Heb 11:40); but it is a degree of bliss compared to which their former degree
was but as imprisonment.
This work of the Lord I believe to have been accomplished on the instant of His
death, and the penitent to have followed Him at his death some little time after
into the Paradise of God. That our Lord returned to take his glorified Body, was in
accordance with His design, and He became therefore the first-fruits of the holy
dead, who shall like Him put on the body of the resurrection, and be translated from
disembodied and imperfect bliss in the Paradise of God, to the perfection of glorified
humanity in His glory, and with Him, not in Paradise, but at God's right hand.
Expansion on v. 43 in Expositors NT (2003, www.jsm.org ) gives a fanciful
interpretation.
(a statement of fact, and not a question, as some claim; however, his stay in Paradise would
be very short; some three days later, he would accompany Christ to Heaven, along with
every other person in Paradise, which included all the Old Testament Saints).
(4)
(5)
(6)
The distinguishing characteristic of sentence meaning (the linguistic meaning of the sentence type)
is that it is conventional and context-independent. Moreover, in general at least, it falls short of
constituting a complete proposition, that is, something truth-evaluable. In contrast, both 'what is
said' and 'what is implicated' are context-dependent and propositional. The difference between
what is said' and 'what is implicated' is that the former is constrained by sentence meaning in a
way in which the implicatures aren't. What is said results from fleshing out the meaning of the
sentence (which is like a semantic skeleton) so as to make it propositional. The propositions one
can arrive at through this process of contextual enrichment or 'fleshing out' are constrained by the
skeleton which serves as input to the process. Thus 'I am French' can express an indefinite number
of propositions, but the propositions in question all have to be compatible with the semantic
potential of the sentence; this is why the English sentence 'I am French' cannot express the
proposition that kangaroos have tails. There is no such constraint on the propositions which an
utterance of the sentence can communicate through the mechanism of implicature. Given enough
background, an utterance of 'I am French' might implicate that kangaroos have tails. What's
implicated is implicated by virtue of an inference, and the inference chain can (in principle) be as
long and involve as many background assumptions as one wishes.
The basic triad can be mapped back onto the simple sentence meaning/speaker's meaning
distinction by grouping together two of the three levels. There are two ways to do it, corresponding
to two interpretations for the triad. The 'minimalist' interpretation stresses the close connection
between sentence meaning and what is said; together, sentence meaning and what is said constitute
the literal meaning of the utterance as opposed to what the speaker means:
literal meaning
sentence meaning
what is said
Vs.
speaker's meaning
The other, 'non-minimalist' interpretation of the triad stresses the commonality
between what is said and what is implicated, both of which are taken to be
pragmatically determined:
sentence meaning
vs
speakers meanmg what is said
what is implicated
Essential to this interpretation is the claim that 'what is said', though constrained by the meaning of
the sentence, is not as tightly constrained as is traditionally thought and, in particular, does not obey
what I will refer to as the 'minimalist' constraint.
End
Note on word search in MS Word file or PDF files for IRENT work:
Words appearing in the files such as this and as others (footnotes or end-notes for
translation works) with an asterisk * indicate that they are entry words. If a reader
wants to search any occurrence of a word, simply typing a word (in whole or partial)
would work. However, since some may come up with many hits, search with a word
preceded by * would bring the entry words. E.g. Searching with the string of hou, for
example, did bring up 175 hits (all containing a string of hou, including hour, hours,
hour-period, etc.). If searched with the string of *hou, it did bring only one.
Accuracy and Bias in translations It should be recognized that all translations are not
accurate or without bias, as they make claims.
3
Jason David BeDuhn has written a book, Truth in Translation Accuracy and Bias in English
Translations of the New Testament. (2003). It is not to be missed by anyone who is seriously
concerned with Bible translation, especially who is engaged in the translation work. Though the
topics in his book may not be accepted or agreed as he argues, each issue he discussed merits
serious consideration, except the Chapter 11 (on translation of Jn 1:1c), which is a dismal failure
and shows his lack of scholarship on the Greek and English grammar and sytax see Review on
His book.
A PDF file containing Introduction (pp. xiii xix) and the Content from the book is uploaded at
www.scribd.com/ounbbl . www.scribd.com/doc/180349339/Accuracy-and-Bias-in-English-NewTestament-Translation-pdf
anachronism not only something to do with different times, but also affecting the cultural and
linguistic aspects.
5
On archaic words:
10
two kinds of meanings that words have, the exact meaning of the word, its denotation; and the
accrued meanings of the word, its connotations.
words as divided into two classes, abstract and concrete; but the evidence shows that all words are
abstract on one level or another. [We need to] think of levels of abstraction
The "object" that we see, hear, and say about is a unique abstraction, created by a reaction between
your nervous system and the physical process.
words in themselves have no meanings at all. It takes a mind to develop a meaning by associating
a symbol with something else, and no two minds work in quite the same way. A word brings up its
meaning when the mind interprets with what we have experienced in life. What we think of lexical
meanings of a word is an artificial construct and is just potential, possible and feasible.
A meaning is formed in our mind differently associating a word to what stands for, each person
differently.
Meaning privacy, similarity, universality
But the word "meaning" itself poses difficult problems. What is the meaning of "meaning"? We all
recognize that language is a give-and-take of speech-signals, a series of stimuli by speakers and
responses by hearers; also that some non-linguistic stimuli produce linguistic responses, and vice
versa.
today they generally define meaning as simply the situation out of which language comes and the
response that it elicits.
If this is meaning, how does it change? It is clear that, for speakers of the same language, there must
be a large measure of consistency in the response to linguistic signals-otherwise, communication
would be impossible. Nevertheless, since no two situations can ever be exactly alike, there is always
some area of variation, and over a period of time the increment of slight variations will alter the
reference of the linguistic signal. Let us take an example. Since meaning involves both the situation
out of which a word comes (which makes the speaker say it) and the hearers response, every speech
situation is complex, with many components. But the relative prominence of these components will
not always be the same. When the word green is first said it ordinarily brings a response in terms of
color; but if the context concerns a fruit, this primary element of color may become associated with a
secondary element-unripeness. Repetition may then establish this association until the element of
unripeness becomes more prominent than that of color-so much so that it becomes possible to say,
without fear of misunderstanding, "Blackberries are red when they are green."
. Even though it is generally recognized that meanings change, many people still cling, curiously
enough, to the quite contradictory notion that words all have "true" meanings, that changes somehow
take us away from the "true" meaning, and that the way to find out what a word "really means" is to
find out what it once meant. This is particularly true in respect to borrowed words in English, the
belief evidently being that the meaning of the word in contemporary English and the meaning of the
Latin or Greek word from which the English word is derived must be one and the same. A little
reflection should show that an appeal to etymology in order to establish the present meaning of the
word is as untrustworthy as an appeal to spelling in order to establish its present pronunciation. And
for a reason that is almost exactly parallel: change of meaning is likely to have altered the
etymological sense, which is thereby rendered archaic or obsolete, just as change of sound is likely to
be unrecorded in the "antiquarian" spelling that so frequently characterizes Modern English. The
study of etymology has great value and interest ... but its usefulness in settling the question of what a
word means is subject to considerable qualification. Let us see what results when one ignores the idea
11
This is the error of substituting theological language for scriptural language as if it were in the
original and then demanding, as a test of fellowship, that others use the theological language
the same way we do. This can be done in four different ways. One is by outright substitution
teaching that an apparently simple word or phrase in a scripture passage really is the same as a
theological term for which the denomination has a separate (and not necessarily simple or
obvious) definition. This will commonly be followed by an insistence that, in discussing the
scripture at issue, the opaque theological term must be used instead of the simple scriptural one.
Church language can also be created by interpolation, such as when the terms translated
"persons" and "substance" were adopted from Latin legal terminology to describe the
relationship between the Father, Son and Holy Spirit. The organized Church then imposed the
correct use of this non-scriptural terminology as a test of fellowship through adoption of creeds
which insisted that God is three "persons" who share the "same substance." A declaration that
the three "persons" share only "similar substance" a difference of one iota in the spelling of a
single Greek word was cause for excommunication.
Bible translators have also perpetuated some theological language for us. The work of
translation is a difficult and exacting labor, and each translator comes from a distinct
denominational background and will naturally tend to read the scriptures through the filter of
his or her own background. Moreover, Bible translation is almost always overseen by
committees of translators and denominational leaders who often represent a range of doctrinal
perspectives, and reaching consensus often requires translation of terms around which
controversies center into theological terms which each participating denomination is free to
define for itself. So I commend translators for the work they have done; I do not criticize them.
But readers should be aware of the perpetuation of theological language through translation.
Translators may perpetuate theological language by transliterating rather than translating Greek
or Hebrew terms, such as was done with the Greek word baptizo, which is uniformly
transliterated as "baptize" when it refers to the Holy Spirit or to rituals involving water, but is
translated in some other contexts. In Greek, the term means roughly to "bathe" or "dip," but
when transliterated as "baptize" it can be said to mean whatever the speaker's denomination
has decided it should mean.
Translators may also perpetuate theological language through selective translation that is,
translating the same Greek or Hebrew word as one theological term in one context, but as
another theological term or even a simple non-theological word or phrase in a different context,
depending on the translators' perception of the intended theological content of the context. An
outstanding example of this is provided by the treatment of the Greek word koinonia in the KJV
(and most other English translations). The root meaning of the word is "partnership," and it was
used in secular Greek to describe business partnerships indeed, in Luke 5:10, the fishing
company of Simon, James and John were described as koinonoi, "partners." The KJV usually
translates koinonia as "fellowship." "Fellowship" has since become a thoroughly theological term,
although it was a much more common secular term in 1611. However, in I Corinthians 10:16, the
KJV twice translates koinonia as "communion." The context in I Corinthians 10 is speaking of the
observance of the Lord's Supper, and it would appear that the translators wished to limit the
application of the passage strictly to the church communion ritual and didn't wish their readers to
form the impression that we are either "fellows" or "partners" in Christ's body and blood, though
that is what the Greek text otherwise might imply.
12
(1)
(2)
(3)
The distinguishing characteristic of sentence meaning (the linguistic meaning of the sentence type) is
that it is conventional and context-independent. Moreover, in general at least, it falls short of constituting
a complete proposition, that is, something truth-evaluable. In contrast, both 'what is said' and 'what is
implicated' are context-dependent and propositional. The difference between what is said' and 'what is
implicated' is that the former is constrained by sentence meaning in a way in which the implicatures
aren't. What is said results from fleshing out the meaning of the sentence (which is like a semantic
skeleton) so as to make it propositional. The propositions one can arrive at through this process of
contextual enrichment or 'fleshing out' are constrained by the skeleton which serves as input to the
process. Thus 'I am French' can express an indefinite number of propositions, but the propositions in
question all have to be compatible with the semantic potential of the sentence; this is why the English
sentence 'I am French' cannot express the proposition that kangaroos have tails. There is no such
constraint on the propositions which an utterance of the sentence can communicate through the
mechanism of implicature. Given enough background, an utterance of 'I am French' might implicate that
kangaroos have tails. What's implicated is implicated by virtue of an inference, and the inference chain
can (in principle) be as long and involve as many background assumptions as one wishes.
The basic triad can be mapped back onto the simple sentence meaning/speaker's meaning distinction by
grouping together two of the three levels. There are two ways to do it, corresponding to two
interpretations for the triad. The 'minimalist' interpretation stresses the close connection between
sentence meaning and what is said; together, sentence meaning and what is said constitute the literal
meaning of the utterance as opposed to what the speaker means:
literal meaning
sentence meaning
what is said
Vs.
13
14
Concordance study on the word religion itself as appearing in English Bible translations:
*religion
Almost all of Greek words which are translated as religion not uniformly in English
translation are best rendered differently, esp. since the word is now a highly technical
term in current English usage.
threskeia [thrskeu perform cultic service, religion as punctilious expression of
devotion to transcendent beings Danker p. 171]
Act 26:5 (/high doctrine Etheridge, Murdock); /religious tradition IRENT
(Paul was not using here a technical term religion as such.)
Jas 1:26, 27 (/worship Murdock; service Etheridge); /religious practice
IRENT;
Col 2:18 (~ of the angels): /cultic devotion IRENT; /x: religious worship
ALT, Diagl; /x: worship - most; /a form of worship NWT; /x: ritual CLV;
/xx: obsession (with angels) MSG; /
cf. threskos religious (- connotation of religiosity) < religiously observant JNT;
Jas 1:26;
Greek words translated inappropriately as religion by many Bibles.
deisidaimonia Act 25:19; (/worship Etheridge, Murdock)
eusebeia 1Ti 3:16; 4:8; 6:5, 6; 2Ti 3:5; Tit_1:1
cf. eusebe 1Ti 5:4;
ethelothreskeia (self-devised form of worship); Col 2:23; /
theosebeia 1Ti 2:10;
Greek words translated irresponsibly as religion in a few Bibles.
homologia Heb 3:1, 4:14 (GSNT)
diakonia 2Co 3:7, 8, 9 (GSNT)
latreia Heb 9:1 (Geneva)
he odos ts atheias 2Pe 2:2 (WNT)
odon Act 22:4; Way of religion (Mft)
bebelos 1Ti 1:9- ungodly; /xxx: have no religion (ERV); /
proselutos Act 13:43; converts to the Jewish religion ( ERV); /
Cf. Gal 1:13, 14; en t Ioudasm in the Judaic way of life - IRENT [Ioudaismos />
Pharisaic Judaism ARJ; /Yehudism; /x: *Judaism (problem of associating with
rabbinic Judaism developed in Diaspora); /x: Jewish religion GW] the concept is not
as a religion (such as rabbinic Judaism)
Various defintions and explanations of spirituality: random collections from the web.
D.A. Carson, When is spirituality spiritual? Reflections on some problems of definition; JETS
37/3 (September 1994) 381-394
(1) Sun Chae Hwang (2012), A Theological Analysis of the Non-Church Movement in Korea with a
Special Reference to the Formation of its Spirituality (a thesis paper for M.Ph.): p. 30 The
concept of spirituality is not limited to the Christian religion and is in fact increasingly being used
even beyond explicitly religious circles. When viewed in this broad sense, spirituality is used to depict
an element of human experience. Spirituality here refers to the authentic human search for ultimate
value, or the human persons striving to attain the highest ideal or goal. [Walter Principe, Toward
Defining Spirituality] Thus, in this sense of the term, spirituality involves a progressive, consciously
pursued, personal integration through self-transcendence within and toward the horizon of ultimate
concern. In Christianity, spirituality can be defined as a way of seeking God and responding to the
call to the holiness of life. It is the responsibility of a person to recognize, acknowledge, and respond
to Gods action in ones life. Spirituality is a stance (and state) out of which a person lives and acts
and prays. It is a way of expressing ones relationship to God, to others, and to the whole of creation,
including ones relationship to oneself
of spirituality is the search to know our real self, to discover the true nature of
consciousness here again we dont see any reference to the concept of spirit. [He further
writes: I AM is the Name of God; Know Thyself to Know God Be still (let the mind be
still) And Know (as a direct experience) That I (your innermost essence) Is God. [It shows
it is alien to the Scripture exactly what the Serpent offered to Adam; the dominant religion
of the world I am God whether one is conscious or not. An easy fall out when the name of
the God of the Scripture, YHWH, is not remembered and revered among Christendom.
Here, when all is said, the definition of God for them is nothing other than (my own) self
glorified. In contrast, God of Trinitarians are actually undefined. It would be hard to find
the name YHWH in any Trinitarian article, and for that matter any Christian articles, other
than those dealing with the subject of the names of God itself. - ARJ]
*Consciousness http://youtu.be/y7RL__ZgdEw;
mind and body; spirit and soul; /
sentient
16
Danker p. 43 refusal to give credence to lack of faith, unbelief, of lack of willingness [or
ability] to respond positively to words or actions that invite belief or commitment Mt 13:58; Mk
6:6; 9:24; 16:14; Rm 3:3 (here with focus on commitment; 4:20; 11:20, 23; 1Ti 1:13; Heb 3:9;
kardia ponra apistias base unbelieving heart vs. 12.
Mk 9:24 help my lack of faith in you \ ; /x: unbelief. Gk. apistia
also in Mk 16:14] [problem of verb vs. noun believing, trusting, belief, faith, creed, etc.]; 1
(faith): /help my lack of faith Delitzsch; /Help what little faith I have ARJ; /> help me
where I need faith NWT; /x: strengthen my weak faith WNT(ko. ); /xx: help me
to have more faith AUV-NT; /x: help me where faith falls short NEB; /x: help my
weakness of faith AMP, Wuest; /xxx: (I do have faith, but not enough.) Help me have more!
- GNB 2 (/x: believing; belief): /x: help my unbelieving ARJ; /help thou my unbelief KJV;
/help my unbelief many; /help me overcome my unbelief NLT; /?: shake-off my unbeliefARJ ( ); 3 (trust): /help me such little trust I
had ARJ; /(I do trust!) I havent had trust, help me! ARJ; /help my lack of trust - JNT;
/x: help me trust more PNT, ERV; /xx: help me with my doubts MSG;
NET tn On the use of the (pisteu + eis) construction in G-John: The verb
occurs 98 times in G-John (compared to 11 times in G-Mt 14 times in G-Mk [including the
longer ending], and 9 times in G-Lk).
[One of the unsolved mysteries is why the corresponding noun form (pistis) is
never used at all. Many have held the noun was in use in some pre-Gnostic sects and
this rendered it suspect for John. It might also be that for John, faith was an activity,
something that men do (cf. W. Turner, "Believing and Everlasting Life A Johannine
Inquiry," ExpTim 64 [1952/53]: 50-52). ]
G-John uses in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of
believing people (or the scriptures), 19 times; (3) of believing "in" "Mashiah (>Christ)" (
+ + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the
one remaining passage Isa_2:24, where Yeshua (> Jesus) refused to "trust" himself to certain
individuals).
Of these, the most significant is the use of with + accusative. It is not unlike the
Pauline (en Christ) formula. Some have argued that this points to a Hebrew (more
likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as
C. H. Dodd observed: " with the dative so inevitably connoted simple credence, in the
sense of an intellectual judgment, that the moral element of personal trust or reliance inherent
in the Hebrew or Aramaic phrase an element integral to the primitive Christian conception
of faith in Christ needed to be otherwise expressed" (The Interpretation of the Fourth
Gospel, 183).
18
Christomonism
(Monism: reduction of all processes, structures, concepts, etc., to a single governing principle; the
theoretical explanation of everything in terms of one principle.)
[Ref. David Clines, Yahweh and the God of Christian Theology, Theology, Vol. 83 (1980) p. 328
Christomonism. http://online.sagepub.com/ http://tjx.sagepub.com/ ]
[Tim Shuttle writes on MacArthurs Christomonism a cultural accommodation of the Christian faith
based upon the exaggerated focus on the autonomous individuality of discrete human persons resulting
in a de facto denial of the Trinitarian [sic] nature of God as revealed in the Scripture and a reduction of
the gospel to a distorted Christological monism. [A simple phrase Jesus is God, common among
Evangelicals, reduces God in triune relationality (not Trinity God) to a single person.]
In his paper delivered to the Presbyterian network in 1999, Douglas John Hall asserts the danger of
Christomonism. What this means is that we take this little phrase Jesus is God and reduce our Triune
God to a single person. But in practice it has other implications for our understanding of humanity
and salvation, our practice of justice, etc., etc. Discovered just this past weekend, this paper helped me
see the connection of our simplistic Christology to our inability to embrace the other, a legacy of the
universalizing and colonialism of modernity. Hall asks how we continue to affirm a rich Christology
without embracing the Christonomism (Dorothy Sollee called it Christofascism) that has been so
popular in Christendom. He writes, I think that we can do so only if we recover a foundational
Theologya doctrine of Godthat is informed by a Judaic sense of the dialectic of divine distance and
proximity, otherness and sameness, transcendence and immanence. Christomonism and the exclusivity
that attends it represents, I believe, a failure of trinitarian theology. For a triune understanding of God,
the western tradition especially was always tempted to substitute an undialectical monotheism heavily
informed by a christology emphasizing the divinity principle and downplaying Jesus true humanity.
The result, in the hands of the simplifiers, is what H. Richard Niebuhr rightly named a new
unitarianism of the second person of the trinity or, in the plain and oft-repeated slogan of popular
evangelicalism, the simple declaration: Jesus is God. If all we can say of Jesus and of God is that
Jesus is God all the God of God there is then we have effectively ruled out all other attempts of the
human spirit to glimpse the mystery of the ultimate; and this is all the more conspicuously the case
when our understanding of Jesus, in the first place, is really a dogmatic reduction of his person, his
thou-ness, to the it-ness of christological propositions that, most of them, enshrine little more than
our own religious bid for authority.
from http://nextreformation.com/?p=2454#sthash.Xx3ZWSzX.dpuf
Nowhere Yeshua was called or described as the God (Elohim), nor the phrase Yeshua is God.
19
Human being vs. human person person vs. being; Person vs. person:
Ref. Adrian Thatcher, Truly a Person, Truly God (Ch. 7 Person, nature and Man, p. 80.)
the most contentious element of incarnational doctrine, viz. that Christ, the divine Person, had
a human nature but lacked, or was not, a human person. Rather he became man, but the
subject of his human nature, like that of his divine nature, was the divine Person of the Son.
God the Son is a metaphysical Person whose divine nature becomes perfectly united to a
human nature. There is one Person not two, and there are two natures, not one. In what sense,
then, is a Jesus a human person?
20
Significance of Name: Because of the vitality ascribed to words, a name signifies first and foremost
existence. Everything and everyone has a name (Eccl 6:10), and the very naming brings them into
being (Isa 40:26; cf. Gen 2:19). The name represents the person (Num 1:2; cf. Act 1:15, KN; RSV
"persons") and the personality (e .g., Nabal, "fool"; 1Sam 25:25). Because a name is a social reality,
kept by memory and through posterity (cf. Ps 72: 17), to cut off a person's name means not only death
but the very obliteration of one's existence (e.g., 1Sam 24:21 [MT 22]; Ps 9:5 [MT 6]; 109:13).
The name conveys the authority of the person even when absent. To speak or act in another's name is
to participate in that person's authority (1Sam 17:45; 25 :9; Act 4:7). The principle is that of prophecy
and revelation (Exo 3:13-14; Deu 18:19; Jn 5:43) . God's name reveals his character and salvation in
which people may take refuge (Ps 20:1 [MT 2]; cf. Isa 25 :1; 56:6); to treat God's name as empty is
to despise his person (Exod. 20:7). Similarly, to act in the name of Christ is to participate in his
authority (Act 3:6; 1Co 5:4; 2The 3:6; Jas 5:14) as well as to share in his contempt (Lk 21 :12-19; Act
5:41). Elsewhere the name of Christ stands for the whole of his salvation (4:7; 1Co 6:11).
To bestow a name is an act of authority, denoting possession, responsibility, and protection
for some person or object (2Sam 12:28; Ps 49:11; Isa 4:1) . The naming of creation is thus
an exercise of dominion, part of the "image of God" (Gen 2: 19-20; cf. 1:28). Changes of
name confer new status, either greateror lesser (32:28; 2Kg 24: 17). Similarly, baptism into
(Gk. eis) Christ's name signifies a new status, from death into life (Rm 6:2ff.), and a new Lord
(1Co 1:2). Believers are not given a new name, but bear Christ's name (Act 11:26; 1Pe 4:16;
Rev 14:1); their names are known by God (13 :8).
21
E.g.
I myself went to the library in the morning
of that memorable day.
A working on transtation faces a variety of long sentence, which may contain only independent
clauses (to make a compound sentence) or subordinate clauses (to make a complex sentences)
along with abundant modifiers . The above example in a translated text, the latter would make
more logical break to divide the sentence into two meaning-based groups. [Actual breath pause
Between two breath groups may be varied and even negligible. In the script for oral reading a
suitable unobtrusive editors marker for breath pause may be placed above the space, such as .
As might be employed in a free-form poem printed with visual effect, the space between two
may be more than a single space. E.g.
If a dash is in place,
Lords command (in imperative) is not about do this and dont do this. It
is exhortation to become the kind of person who lives in Him transformational.
Salvation through Yeshua is effected so immediate, permanent, and free when anyone finds
Him in His grace because the costly divine love is so complete. The love is continuously and
unconditionally reaching out the creation from the beginning to the consummation. No laws,
traditions, or religions have any power over such outpouring love in His Spirit. It cannot be
blocked by powers in human authorities or powers that be in heaven, as they are being played in
the deceiving hands of the Satan. And you also were included in Christ when you heard the
message of truth, the Gospel of your salvation. When you came to believe, you were marked in
him with a seal, the promised holy Spirit, who is a deposit guaranteeing our inheritance until
the redemption of those who are Gods possessionto the praise of His glory (Eph 1:13-14)
24
temp
[Etym. ME: from OF tempter to test, from Latin temptare handle, test, try.]
entice or attempt to entice (someone) to do or acquire something that they find attractive
but know to be wrong or not beneficial. [Syn: entice, persuade, convince, inveigle,
induce, cajole, coax, woo] [Antonyms: discourage, deter]
temptation
26
be saved
Jn 3:16; Rm 10:9-10
From www.truthortradition.com/
How and why to get saved (born again) Rm 10:9-10
Oswald Chambers, from his daily devotional book My Utmost For His Highest on November 21,
Never build your preaching or forgiveness on the fact that God is our Father and that He will forgive
us because He loves us. It is untrue to Jesus Christs revelation of God. It makes the cross
unnecessary and the redemption much ado about nothing. If God does forgive sin, it is because of
the death of Christ.
That is exactly correct. God loves everybody, but He is not going to save everyone. (Rm 10:9-10)
Love does not save. Sin required a payment, and that payment was in the person of Jesus Christ, the
Lamb, the Passover, the one from among the flock, the Man who died instead of us so that we could
have everlasting life, so that we could have life in the age to come
27
Yo [in your conduct] are from out of your father, the very Devil,
and yo want to carry out the desire of this father of yo.
That one was a manslayer right from the start
and does not stand in the truth,
because there is no truth in him.
[Note: Devil a deceiver, not a liar; uttering always truths (but not the whole truth as he
does not possess) which are to mislead people so that they choose to get themselves deceived
except one lie which about who he is.] [Devil employs man as a liar. Man is who utters
lies, being deceived by Devil. Man is painted and made as stupid, silly, and sly by Devil
smelly too.] /the lie; /x: (the) lies;
28
a spirit of Python Act 16:16; Diagl; /a spirit of divination KJV, NASB, ESV trio; /a snakespirit JNT; /spirit of prediction HCSB; /x: a demon of divination NWT; /x: a spirit by which she
predicted the future NIV duo; /a divining spirit TCNT; /x: a spirit of fortune-telling ISV; /x: an
evil spirit that told fortunes GW; /x: a spirit in her that gave here the power to tell the future CEV;
[A problem of understanding the nature of such condition vis--vis the modern concept
of demon possession, which is observable phenomenon subject to study in sociocultural, psychological and neuropsychiatric, and religious aspects. Unless the word
possession; be possessed is clarified, (along with understanding of a religious practice of
exorcism, such demon-afflicted is preferred to a special jargon demon-possessed in
the translation work of the Scripture.]
29
A list of other translations with the phrase torture stake for stauros.
[As the main idea of the word is execution, however horrible it is, the point is not
torture (as pictured well in the prominent theme violence cruelty of the crucifixion
in Mel Gibsons movie, The Passion of Christ.)
30
31
[Lk 6:5
[Mk 2:28
hWSTE KURIOS
ESTIN
Rm 12:1 sacred-service (Gk. latreia) 1 (as a noun): /sacred service ALT, EBTV, NLT,
Wuest; /service of worship NASB; /act of worship NIV duo; /act of (reasonable) worship
WNT; /worship most; /service KJV++; /Temple worship JNT; /divine service CLV, Rhm;
/religious service Diagl; /(cult) rite Mft; /Your reasonable ((rational, intelligent)) service and
spiritual worship - AMP;
to serve God CEV; /(This offering of yourselves is the spiritual way for you) to worship
((serve)) God. ERV; [(this is the reasonable way for you) to worship. ISV; /(This is truly the
way) to worship Him. NLT; /( For this is a reasonable [or spiritual] way for you) to worship [or
serve] - AUV; /(When you offer your bodies to God,) you are worshiping him NIrV; /
3
(turned into baloney): /xx: (a new sentence of baloney) PNT; /xxx: (a baloney) Embracing
what God does for you is the best thing you can do for him MSG; /
32
latreu Rm 1:9 /serve most; /sacredly serve ALT; /render sacred service
NWT; /render spiritual service Cass; /xxx: offer the worship TCNT;
(Danker p. 213 1. carry out cultic activity, the strictly religious aspect
minister, serve Lk 2:37 etc. 2 be committed in homage and devoted
service beyond cultic activity, serve Mt 4:10 etc.) /
Lk 1:23 /x: public service NWT; /x: ministration KJV, Diagl; /sacred
service ALT, /service NET, ESV trio, NIV trio; /priestly service NASB;
/xx: ministry HCSB; /divine service Cass; /
Heb 8:6; /x: work JNT, NIrV, ECW; /service MRC; /ministry KJV+,
NET, most, Wuest, PNT, Cass, ( - anachronistic); /sacred service ALT,
EBTV; /public service NWT; /service Diagl; /priestly work GW, GNB;
/appointed to serve CEV; / [priestly] ministry AMP; /divine service
Mft; /priestly service GSNT; /public ministry Rhm; /office Bishops;
Phi 2:17; /service most; /sacred service ALT; /x: (sacrificial) offering
ESV trio; /public service NWT, Diagl; /ministration CLV; /offered (as a
sacrifice) TCNT; /
33
hiereus priest Heb 5:6; 7:17; Act 19:14; (Act 14:13; priest of Zeus)
archiereus chief priest/ high priest; /cohen gadol JNT; / Lk 3:2; Heb 5:10; 6:20;
Act 19:14
[Danker p. 56 /cohen gadol JNT;
- 1. high priest, chief priest Mk 2:26 al., of Christ Heb 2:17 al.
- 2. collectively, members of Sanhedrin who belong to high priestly families chief
priests Mt 2:4; Mk 8:31; Lk 23:13; Jn 7:45; Act 4:23 al.]
Heb 7:5; tn ierateian lamban; /became cohanim JNT; /became priests NIV
trio; /receive office of the priesthood KJV; /priestly office NET, ESV trio,
HCSB, NWT; /priesthood ALT; /priests office NASB; /
hiersun kehunnah />> priesthood: Heb 7:11, 12, 24; 1Pe 2:5, 9.
Heb 7:11, 12ff /system of cohanim JNT; /system of priest ERV; /priestly system
PNT; /priesthood most, Cass; /> priests BBE, CEV; /
Heb 7:24 /his position as cohen JNT; /priesthood most ;
Heb 7:14; hierosuns > hierosun kehuannah [v.l. hieren > hiereus kohanim
(coming from that tribe of Levi)]
hierourge - Rm 15:16 with the priestly duty JNT; /ministering KJV ;/in the
priestly service ESV trio; serve as a priest ALT, HCSB; /serve like a priest NET;
/engage in the holy work NWT;
34
Jonathan Edwards, Sinners in the Hands of an Angry God A Sermon Preached at Enfield,
July 8th, 1741.
pp. 16-17
And consider here more particularly several Things concerning that Wrath that you are in
such Danger of.
1. Whose Wrath it is. It is the Wrath of the infinite GOD. If it were only the Wrath of
Man, tho it were of the most potent Prince, it would be comparatively little to be regarded.
The Wrath of Kings is very much dreaded, especially of absolute Monarchs that have the
Possessions and Lives of their Subjects wholly in their Power, to be disposed of at their
meer Will. Prov 20:2 The Fear of a King is as the Roaring of a Lion: whoso provoketh him
to Anger, sinneth against his own Soul. The Subject that very much enrages an arbitrary
Prince, is liable to suffer the most extream Torments, that human Art can invent or human
Power can inflict. But the greatest earthly Potentates, in their Majesty and Strength, and
when cloathed in their greatest Terrors, are but feeble despicable Worms of the Dust, in
Comparison of the great and almighty Creator and King of Heaven and Earth: It is but little
that they can do, when most enraged, and when they have exerted the utmost of their Fury.
All the Kings of the Earth before GOD are as Grasshoppers, they are nothing and less than
nothing: Both their Love and their Hatred is to be despised. The Wrath of the great King of
Kings is as much more terrible than theirs, as his Majesty is greater. Luke 12. 4, 5. And I
say unto you my Friends, be not afraid of them that kill the Body, and after that have no
more that they can do: But I will forewarn you whom ye shall fear; fear him, which after he
hath killed, hath Power to cast into Hell; yea I say unto you, fear him.
2. Tis the Fierceness of his Wrath that you are exposed to.
3. The Misery you are exposed to is that which God will inflict to that End, that he might
shew what that Wrath of Jehovah is.
35
Gk words on repent
metanoe BDAG p. 640 1 change ones mind no NT citation. 2 feel remorse, repent, be
converted - many citations. ( ~ apo tinos) repent and turn away from someth.
Repent what?
Sin repent Lk 17:4;
~ ek Rev 2:21, 22; 9:20, 21; 16:11; ~ apo Act 8:22;
Repent and turn away/around cf. epistref turn back to (God) Act 3:19; 26:20; - BDAG p.
382
metanoia - prim. a change of mind repentence, turning about, conversion (many citations)
*metamelomai BDAG p. 639
1 to have regrets about someth., in the snse that one wishes it could be undone, be very
sorry, regret Mt 27:3; 2Co 7:8ab Mt 21:29, 32 prob. fit better under 2. 2 to change ones
mind about someth., without focus on regret, change ones mind, have second thoughts Mt
21:29, 32; Hb 7:21.
Soul sleep controversial topic. a plethora of articles on this issue, pro and con. [Ref:
Justin Martyr, On the soul etc.]
37
Basic problem both sides have not made clear is what is meant by soul, which is an
anachronistic word used to translate Gk. psuche. To think it as a part of a person is as
comparable to see spirit as a part of a person. Soul is ones own being. Spirit is not a
substance or a component one has (as in a common idea of tripartite structure of human
being), but mans faculty which is to resonate with Gods spirit.
To be in sleep should be taken no more than of metaphor of being dead.
Related word: ekpsuch (soul losing? Act 5:5, 10; 12:23) vs. ekpne (breath out ones
last, expire Mk 15:37, 39; Lk 23:46 all Yeshuas); koima (fall into sleep; die); katheudo;
teleutao (Mt 2:19; 9:18); cf. appolumi (perish Mt 8:25); apothnesko (be dead Mt 26:35)
38
In Korean language, bread is , a loan word pronounced same as pain in French. Since this
refers to something eaten for a snack or a treat, it is unsuitable for a translation word for the
Bible. [Another related word in Korea, is made of rice and it is also only for a snack or treat.]
Same for (rice meal), (meal). For adequate trans-cultural transfer of the meaning, the
option is to use the word for the main dish () cooked rice. The example of bread in the
Pericope of Feeding Multitudes is best rendered as ; (> / /> ) (a ball/lump
of cooked rice).
39
Cf. It was regular (leavened) bread, In the Lords Last Supper, not unleavened one. [Note: The
use of wafer of unleavened bread used in Eucharist for church liturgy as practiced in Christian
religions is a result from conflation of the Last Supper with matzah eating (for the Festival of
Matzah unleavened bread).]
40
Quoting from
http://cosmostheinlost.com/2014/01/10/sexual-revolution-make-sex-legal-safe-rare/
Romance feeds on obstacles, short excitations, and partings; marriage, on the contrary,
is made up of wont, daily propinquity, growing accustomed to one another. Romance
calls for the faraway love of the troubadours; marriage, for love of ones neighbor.
Where, then, a couple have married in obedience to a romance, it is natural that the first
time a conflict of temperament or of taste becomes manifest the parties should ask
themselves: Why did I marry? And it is no less natural that, obsessed by the universal
propaganda in favor of romance, each should seize the first occasion to fall in love with
somebody else.
41
The Diagnostic and Statistical Manual of Mental Disorders began its life in the 1950s as a
theoretical tome. Psychoanalysis still influenced psychiatry strongly, and early editions of the
book drew on Freudian theories such as castration anxiety (an unconscious fear supposedly
developed in early childhood) to explain sexual "deviance," as it was then called ..In 1973,
the American Psychiatric Association removed homosexuality from the DSM list of paraphilias
(sexual perversions). But psychiatrists replaced homosexuality in the DSM-III (1980) with
"ego-dystonic homosexuality," which was used to describe people who were distressed about
their homosexuality. Eventually, in 1986, that diagnosis was dropped, too.
The evolution of the paraphilias has in some ways echoed that of homosexuality. The
current edition, the DSM-IV-TR, Those paraphilias include pedophilia (attraction to
children), voyeurism (spying on others), exhibitionism (exposing oneself in public), frotteurism
(rubbing against a non-consenting person) and sadism (inflicting pain).
www.academia.edu/1824353/How_to_Be_a_Pervert_A_Modest_Philosophical_Critique_of_t
he_Diagnostic_and_Statistical_Manual_of_Mental_Disorders
42
[diastreph p. 93 Danker (dia, stref; distort twist) divert from proper behavior,
pervert, mistlead Lk 23:2; Ac 13:8. Aass. of pers. Mt 17:17; Lk 9:41; Phi 2:15; of
things taught Ac 20:30. d. tas hodous make crooked the ways 13:10.]
Mt 17:17; //Lk 9:41 genea apistos kai diestrammen (> diastreph)- people
of generation ~ perverting truth - IRENT; /perverse generation; /> perveted
generation;
Phi 2:15 mes geneas skolias kai diestrammens
in the midst of a crooked and perverse generation,
Act 13:10 to make crooked the straight ways (>> pervert the right ways KJV)
Act 20:30 uttering things of perverting truths
atopos 2Th 3:2 [Danker p. 61 [deviant, wrong, Lk 23:41; Ac 25:5; 2Th 3:2; unusual, surpring
Act 28:6]; [Cf. pornros 2Th 3:2]
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Gk. word atomos (English word atom is derived from it) would be an indivisible smallest
discrete unit of any concept. It was used to describe theoretically the smallest indivisible unit
of matter (Leucippus, 460 b.c.). It carries the idea of "indivisible," and the speaker/writer is
free to supply any category/object. This is a rather common characteristic of any language.
BDAG cites Aristotle, Physics 236a en atom as referring to an instant of time. Symmachus's
translation of Isa. 54:8 uses the same phrase to indicate an instant, but he's late 2nd century
CE. (from Webb Mealy)
1Co 15:52 en atom, en hrip ophthalmou in an atom of time, in a blink of an eye. KJV
and others translate the phrase as 'in a moment'.
There is no reason not to apply this word to time in addition to matter (down to atom
before its internal structure further became known nucleus and electrons, etc.), as the
concept of quantum for energy in modern physics. The term atom as an undivisible unit
of time, is comparable to quantum in modern physics parlance. A discrete smallest unit of
time which runs in succession, giving illusion of continuous and ever-flowing. In between
the atoms of time would be absolute void, emptiness, absence, (kanji mu);
(simplified Chinese, wu). See a futher development of the idea in this line in Ref. I. M.
History (1998), The Far Side of Armageddon. (ISBN: 5550116049)
[The philosopher Whitehead] suggests that all created entities are made up of drops of
experience, and that existence itself, life itself for us humans, is an ordered series of
extremely brief occasions of experience. Ref. Korsmeyer JD Evolution & Eden p. 97 (1998
Paulist Press). Prob. from Process and Reality (Alfred North Whitehead).
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45
Romance feeds on obstacles, short excitations, and partings; marriage, on the contrary,
is made up of wont, daily propinquity, growing accustomed to one another. Romance
calls for the faraway love of the troubadours; marriage, for love of ones neighbor.
Where, then, a couple have married in obedience to a romance, it is natural that the first
time a conflict of temperament or of taste becomes manifest the parties should ask
themselves: Why did I marry? And it is no less natural that, obsessed by the universal
propaganda in favor of romance, each should seize the first occasion to fall in love with
somebody else.