tag:blogger.com,1999:blog-14649577599507835612024-03-15T18:09:20.720-07:00Lectionary GreekThis digs into the Greek (and occasionally the Hebrew) of the NT lessons of the Revised Common and Narrative Lectionary.RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.comBlogger355125tag:blogger.com,1999:blog-1464957759950783561.post-47653822538428836292024-03-04T12:04:00.000-08:002024-03-05T05:11:36.030-08:00John 3:1-21; Nicodemeus<i>This passage occurs in both the Narrative and Revised Common Lectionaries. The Revised Common Lectionary breaks it up into two separate passages; the narrative leaves it as one.</i><br />
<br />
Summary: I don't know if one truly can summarize John 3. One could describe it as THE chapter of Scripture. The Greek shows a number of interesting wrinkles in the text, each of which can help get at the core message about the work of God, Father, Son and Holy Spirit, in saving the world. Perhaps one little tidbit: eternal life doesn't begin after death in the Gospel of John.<br />
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Νικόδημος ("Nicodemus" vs 1): It is worth noting that Nicodemus gets a name; the woman at the well in chapter 4 will not. Nicodemus, like the woman at the well, misunderstands Jesus. His story should end in chapter 3, but it does not. It keeps going. Because God is author of our story, our own failures do not end the narrative. In chapter 7 Nicodemus will defend Jesus; at the end of the Gospel he will help bury Jesus (19). Jesus invites people to come and see. For Nicodemus, this invitation changed his life, as he came and saw, and was drawn in. <br />
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Little side note: Nicodemus' general confusion is emphasized in the Greek that he repeatedly says "How can it be that..." (The tense of λεγω in 3:4 is present tense).<div><br /></div><div>νυκτος (νυξ, "night", vs 2) The fact that he visits at night might have many meanings. It might mean that he is worried about shaming himself by association with Jesus. It might also suggest he is still 'in the dark'. Finally though it might suggest that he does not want a confrontation. He is not seeking to embarrass Jesus but wants to meet with him alone.<br />
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ο διδασκαλος ("the teacher", vs 2) Nicodemus calls Jesus "a" teacher; Jesus calls Nicodemus "THE teacher." Obviously Jesus is catching Nicodemus in his words!<br />
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βασιλεια του θεου ("Kingdom of God", vs 3). It is interesting that Nicodemus didn't ask about the Kingdom. Jesus seems to give a strange reply. One might argue that Jesus is simply pushing his own agenda. However...Jesus never will use the phrase Kingdom of God in the Gospel of John outside of this conversation. He somehow is addressing a concern specifically for Nicodemus. I wonder if one could make the argument that Jesus whose listening is so powerful that he can force us not only to listen to him, but somehow to listen to ourselves. Why did Nicodemus come to Jesus? Because he wanted to enter into the Kingdom of God. Nicodemus must realize that this is both a gift but also comes with a profound transformation of Nicodemus' life, one akin to a new birth. <br />
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ανωθεν ("again" or "above" vs 3) I would argue that 'above' is a better translation here. Not simply because of the context (Jesus says you don't have to come out of the womb, but must be born of the water and Spirit), but because above includes again. If you are born from above, this is the second birth anyway! We must be born again, but this birth isn't through human agency, but God alone.<br />
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πνευμα (literally, "pneuma"; meaning "spirit" vs 5, 6 and 8) The word Spirit is related to breath, but also blow and wind. So the verse that reads "The wind blows where it will" could and arguably should be translated "the Spirit blows where it will." In fact, one could read it as "The spirit spirits where it will."<br />
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πιστευω ("believe" vs 15 and 16, etc). Believe is only a verb in the Gospel of John. It means trust; it is an action not a thing. It is also in the present and active tense: the one is who is trusting...<br />
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εχη ("have" vs 16) The word here is in the present tense. ETERNAL LIFE begins NOW. It is not a future reality, but a present one found in Christ! Whoever is trusting in God has life which continues into eternity.<br />
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κοσμος ("world" vs 16). Throughout the Gospel of John, the world doesn't like God. It doesn't understand God (1:10); it doesn't give like God (14:27) ; in fact, it hates God (7:7). This is the world God loves!</div><div><br /></div><div>Also important to recognize that the WORLD is the object of salvation. The individuals receive eternal life, but the scope of salvation is broader than simply humans.</div>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.comtag:blogger.com,1999:blog-1464957759950783561.post-89701414234652353392024-03-03T12:09:00.000-08:002024-03-05T05:12:17.510-08:00John 3:16<i>This passage occurs in the RCL Lent Season, Year A and B, most recently March of 2024 and also on Holy Cross day. It also occurs in the Narrative Lectionary Year 4 Epiphany cycle.</i><br />
<i> </i> <br />
Summary: We've heard John 3:16 a million times before. For this week, I broke it down, word by word. Awful for a sermon, yes, but a closer look reveals how this really is the Gospel in a nutshell. Fun Greek fact: The phrase eternal life is literally "eons of a zoo." God's eternal party is a zoo! Helpful Greek fact: This eternal zoo is not a future reality, but a present one, available here and now.<br />
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John 3:16. Broken down.<br />
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ουτως γαρ ηγαπησεν ο θεος τον κοσμον, ωστε τον υιον τον μονογενη εδωκεν, ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον<br />
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ουτως γαρ: Two interjections, combining to mean: "For in this manner" Don't spend too much time here, we have bigger fish to fry.<br />
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ηγαπησεν (αγαπη): This word supposedly means divine, only from God love. In this particular sentence that's what it means: divine, pure, gracious, awesome, life changing love. Interestingly, later in this section people will love (αγαπη) the darkness more than the light. First, this shows that agape is not simply a divine thing. Second, it reminds us how absurd (and misdirected) some of our love really is.<br />
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ο θεος: God (think theos as in theology)<br />
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τον κοσμον: The world. This word in English is cosmos, like universe or cosmopolitan or cosmetic. The point is that in the Gospel of John the world does not love God (John 7:7; 15:18,19; 17:14). God's love comes over and against the world that does not like God<br />
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ωστε: that. Conjunction. Don't worry.<br />
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τον υιον τον μονογενη: only begotten son. Nice like adjectival participle here. The son, the only begotten. If you break the Greek down you get : mono-gene. The only one who has the Father's genes are the son. In this case, Christ is the only one who really is of the Father, who has his dna to love a world that doesn't love him back.<br />
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εδωκεν: Gave. Jesus Christ is the gift.<br />
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ινα: In order. God's giving of his son had a purpose<br />
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πας ο πιστευων: Substantive participle: All who believe. Because it is present tense we should make it: All who are constantly believing. Remember, in John's Gospel, believe is a verb; faith is a not a think, it is an action, a constant trusting not in a thing, but in a person.<br />
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εις αυτον: In fact you cannot trust in something but have to trust INTO something.<br />
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μη αποληται: Be lost, be destroyed. This verb is in the "middle" voice, which means that it is not simply active "He destroyed" or passive "He was destroyed" but is reflexive "He destroyed himself." This particular verb is one that often appears in active or middle voice; I would not want to confidently assert the full semantic difference between the two. However, I think is interesting that in this case, we are left with some agency, however unclear, in our own destruction.<br />
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αλλ : but<br />
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εχη : STOP. read carefully: This is a present tense verb. This means that we HAVE the eternal life, not we will have, but we HAVE the eternal life. In John's Gospel life begins here and in as we, through faith, live in the son. This means that we experience both spiritual living at the same time as we are physically dying.<br />
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ζωην αιωνιον: literally: eons of zoo. That is the grand goal of God: eons of zoo. The word for eternal (αιωνιον) is kind of interesting, but in the singular form it can be understood as eternal. RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-52362800877835000462024-03-03T05:22:00.000-08:002024-03-12T04:25:53.561-07:00Luke 23:44-49<p> <i>This passage was looked at as part of a "Seven Last Words" preaching series in 2024. </i></p><p>Some reflections</p><p><b>Psalm 31</b></p><p>When Jesus says "Into your hand, I commend my Spirit" he is referencing Psalm 31. (LXX 30).</p><p>In itself, this is interesting in that the word for Spirit here is "Ruach" or "<span style="font-size: large;">ר֫וּחִ֥</span>" which has all sorts of conations about life, breath and spirit. Looking at the root of the word "Spirit" helps make sense of why the next action of Jesus is to breath his last. In fact, in Greek the word for "Spirit" is πνεῦμά and the word for "exhale" is ἐξέπνευσεν.</p><p>What is more interesting to me, at least, is the second half of the Psalm: "For you have redeemed me, O God of truth" (or faithful God). Jesus final breath, I would contend, is not the first part of the Psalm, but the second part, in that he knows that God has faithfully delivered him. The final part of Psalm 31:5 is "O God of Amen." This final breath is Jesus 'amen' to the God and to the word.</p><p><b>Three reactions to Jesus death</b></p><p>Luke shows a few reactions to the death of Jesus</p><p></p><ul style="text-align: left;"><li>Centurion: Admiration. The centurion glorifies God [ἐδόξαζεν (from , meaning "glorify")] and declares Jesus to be righteous [δίκαιος (meaning "righteous", 23:47)]. I like the connection here between Luke and Paul, in that for Paul, Jesus' righteousness is revealed in the faithfulness of Jesus on cross. Here the Centurion acknowledges the righteousness of Jesus as he sees his faith on display in spite of everything.</li><li>Crowd: Perfunctory sadness. The crowd is grieved [τύπτοντες their chests (meaning "beating", 23:48)], but does not linger, instead returns home [ὑπέστρεφον (meaning "return", 23:48)]</li><li>Women: Ready to follow. The women have been following Jesus [συνακολουθοῦσαι (meaning "follow", 23:49)] A couple things to note about this verb. First, it is in the present tense. They were in the process of following him to the cross and nothing suggests this has changed. Also, the verb has a "συν" prefix, meaning they are following together.</li></ul><div>Perhaps those are all three our reactions - amazement, sadness and readiness...</div><div><br /></div><div>[As the week wore on, other things caught me]</div><div><ul style="text-align: left;"><li>The contrast of Joseph of Arimathea with Roman centurion, both people of power</li><li>The women who were following (note: Luke has this in the present tense) also returned, but they did not return in resignation, but to bury Jesus. </li></ul></div><p></p><p><br /></p>Rob Myallishttp://www.blogger.com/profile/14416773110421759621noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-52795638160451314692024-02-20T12:02:00.000-08:002024-02-21T05:36:41.605-08:00John 2:13-22<p><i>This passage occurs in the RCL Lent Season, Year B, most recently late February 2024. It also occurs in the Narrative Lectionary Year 4 Epiphany season.</i><br />
<i> </i> <br />
Summary:<br />
There is a great play on words in this section that our English translators (perhaps through no fault of their own!) cover up. Jesus uses five different terms to describe the temple complex. The most challenging distinction is between "house of market" and a "house of God." I do not think our churches are in danger of becoming marketplaces, even those with Starbucks in their lobbies. I still think when it comes to Sunday morning, these are the two options, two alternative worlds we live in: a house of market, where we have to work, pay bills and shop or a house of God, where we can rest, receive God's grace and give thanks.<br />
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Key words - two small ones and then a big one!<br />
φραγελλιον ("whip", 2.15) The word here for whip will be used against Jesus in Matthew and Mark. It is worth reflecting on, Greek aside, why Jesus is so angry. What is the abuse against which Jesus so rallies?<br /></p><p>λυω ("free"; "destroy", 2:19) The word here for destroy actually means to loosen (remember the basic verb conjugation charts?). It also means to destroy, but an interesting idea. How does Jesus death set him free? He is almost commanding them to free him!<br />
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Temple: Five for one!<br />
There are five words used here for temple:<br />
ιερον (2:15): The word hieron (rough breathing mark means its English equivalent starts with an "h") This word comes into English as hierarchy. It refers to the whole temple complex, including the whole cultic and sacrificial system. It is interesting to note that all the animals being purchased were for sacrifices. Any system of sacrifice inevitably leads to priestly power, abuse and money; in short, hierarchy.<br />
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οικος του πατρος μου (house of my father; 2:16) Jesus here identifies his relationship to God and the temple. If it belongs to his father, it belongs to him too. What does it mean for something to be God's house? How might we look at church differently if we saw it as God's house?<br />
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οικος του εμποριον (house of market; 2:16) German has a nice word: Kaufhaus, in which the word for shopping center contains the word house. Since we don't in English, the writers drop it and say, "market" instead of the literal "house of market." While our churches today may not be a house of market, I wonder if this really is the alternative to church: a few more hours to purchase things on TV, at the mall or on the internet; a few more hours to work; a few more hours to pay bills.</p><p>A rant I wonder if I could pull off in a sermon: εμποριον, or market, is a place where things are exchanged; it is a place of transactions. I wonder if Jesus is rejecting, not simply money or even abuse of money, but finally is rejecting the whole notion of sacrifice. Sacrifice is about transaction, not transformation! In the house of God; in the person of Jesus; in the true temple, there is transformation!</p><p>ναος (temple; 2:19) This word properly refers to the actual sanctuary, as opposed to the entire court. (Ie the place where the people worshiped and the priest made sacrifices).<br />
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σωματος (body; in nominative: σωμα; 2:21) In the Gospel of John, in spite of how "spiritual" everything seems, there is no escaping the bodily death and resurrection of Jesus! Finally, the place of sacrifice, the place of worship, the dwelling of God is in Jesus body. Jesus had already alluded to this at the end of chapter 1 when he said that angels would descend on him, referring to Jacob, and calling himself, indirectly, Bethel, the house of God, the earthly portal to heaven.<br />
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2.16 Jesus switches words here from the narrators "temple (hieron)" to "oikos" (house). He also switches from a house of merchants to a house of God.<br />
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2.20 Jesus now switches to the word "ναος " (naos, temple) which means building that is a dwelling place of the holy; Paul tells us in 1 Cor that we are a "naos." Then John inserts that Jesus is talking about the temple of his body (somatos). In short, Jesus is shifting away from talking about a place of worship to a house of God to a dwelling place of God to finally himself.</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-78667859467657671642024-02-12T11:09:00.000-08:002024-02-13T03:49:51.703-08:00Mark 1:9-15<p><i>This passage occurs in the Revised Common Lectionary during Lent, Year B (Most recently Feb 21, 2024).</i><br />
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Summary: At first glance, this pericope plays well into the emerging
Liturgical emphasis on Baptism during Lent. Mark connects baptism,
lent and repentance together. So why not go along? Well, for starters,
my sense is that most preachers will end up using Baptism to water down
repentance, rather than use repentance to give shape to what Baptism
means for daily living. Secondly, Mark is quite vivid in his portrayal
of evil, as the Greek in this passage underlines. Jesus' Baptism does
not give him a free pass on the fight against sin, death and the devil.
Neither does our Baptism. In six verses we have the betrayal of John, a
40 day war in the wilderness and the heavens being torn in two. That
should be enough to make us cry out: "Return to the Lord Your God."<br />
<br />
Side
note: I'd much prefer for the Easter season to be about Baptism. As
it is, especially in the year of Mark-John, you get the oddest bunch of
lessons and Jesus is baptized, it seems, three or four times. I am old
school when it comes to Lent: Sit with your sins for six weeks. Beg
for mercy. Don't boast in your Baptism but with fear and trembling work
out your salvation.<br />
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Key words that show the intensity of this passage:<br />
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σχιζω
("tear"; 1:10): This word comes into English as "schism." It appears
twice in Mark's Gospel: now and at the end when the temple curtain is
torn at Jesus' crucifixion. As Jesus cries out, my God, my God, why
have you abandoned me, the wall between God and humanity is destroyed. This early in the Gospel, the
wall here exposes its holes.<br />
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παραδιδημι ("betray";
1:14) This verb will come back into Mark's Gospel when Jesus is
betrayed by Judas. In fact, we say this word each week in our communion
liturgy: "On the night in which he was betrayed..." This verb serves a
double purpose: It lets us know why Jesus got into ministry in the
FIRST place...and the FINAL place, the real FIRST place anyway.<br />
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εκβαλλω
("cast out"; 1:12) The Spirits casts Jesus into the wilderness. This
is the same verb that will describe Jesus casting out demons. It is not
a pretty term. Jesus gets hurled into the wilderness! Also worth
recalling that whenever Jesus goes into the wilderness he is not
escaping but going where the demons dwell...</p><p>Worth noting is that both Luke and Matthew change Mark's wording here (or perhaps Mark changes their wording). Regardless, it is uniquely Mark that Jesus is cast out.<br />
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διακονεω
("serve"; 1:13): What is interesting here is actually the tense of the
verb: imperfect. In fact, the whole sentence is in the imperfect,
strongly suggesting that all of these actions are on-going and occurring
at the same time. While Jesus is fighting the devil, he is with the
beasts and angels are there helping him. It was an intense time of
total spiritual warfare in the wilderness. The image is of the boxer in
one corner with his people attending him to give him energy to go back
in and fight.<br />
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κηρυσσω ("proclaim"; 1:14) Mark loves
this word, using it more than any other author. This makes sense --
for Mark the disciples are a bunch of sinners who don't do much right,
so at least they should proclaim what Christ has done! This word is not in the perfect tense, however, it builds off of the perfect tenses used with the verbs "arrived" and
"fulfilled." We are simply announcing what God has done. That said, proclamation also has a future effect. Whenever proclamation happens, amazing stuff ensues. In
other words, proclamation is not a mental, but a deeply spiritual
activity that raises the dead, turns the sinners heart and makes the
devil and his minions mad as hell.<br />
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ευαγγελιον ("good
news"; 1:14) This word is rather difficult to interpret in the Gospel of Mark. It is never really defined, but Jesus
refers to its importance in connection with death (8:35) and salvation
(16:15). The Gospel opens by declaring that the whole book is about the
Gospel, but it is worth us considering, especially as we head into a
year of preaching from Mark's Gospel, what we claim to be our own
and Mark's understanding of the Gospel. As I wrote earlier in this
post, the disciples don't do a lot right in Mark's Gospel. But yet in
our story this week they drop everything they have to follow Jesus.
God's Word still achieves its purpose in spite of human limitations.<br />
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μετανοεω
("repent"; 1:14) This word sort of drops out of Mark, almost
suggesting that it drops out of Jesus' own ministry as he discovers the
limitations of the disciples. Another way to think about this is to
consider the Greek meaning of the word, which literally means "new
mind." Stories later in the Gospel -- Bartimaues or the woman
anointing Jesus -- show someone whose life is transformed by Jesus. So
it may not be explicit, but the repentance continues. In
Lidell-Scott's ancient (and secular) Greek lexicon, repent means to
change one's mind or purpose. We often put repentance together with
sin, a fine thing, but perhaps we need to consider that repentance
means often more than simply a struggle against temptation, but a
paradigm shift, a transformation of our whole outlook, if not way of
life and even being. Jesus is one whose power and even charisma compel
us to switch our worldview, our words and finally our actions.</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-45896511851406060682024-02-05T13:04:00.000-08:002024-02-06T06:13:40.697-08:00Mark 9:2-9 (Transfiguration)<p><i>This passage occurs as the Transfiguration passage for the RCL Year B, most recently February of 2024 .</i><br />
<br /><b>
Summary:</b> The key to understanding this story is the number six (in Greek, "hex"). In the Bible, six connotes imperfection; Jesus even dies on the sixth day. Mark says these events took place after six days and like everything else on the sixth day, it might be wonderful but it is incomplete. In this story we have incomplete disciples (in number and maturity); incomplete atonement; incomplete ministry of Jesus; if not the law and the prophets themselves revealing their limits as unable to raise the dead. The whole story is a foreshadowing for the cross and resurrection. </p><p><b>OT Connections<br /></b>
For this weeks "key words" I have focused on OT connections! Take your pick: Exodus or Genesis. It is all there...<br />
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εξ ("six"; there is a rough breathing mark, making it "hex" as in "hexagon"; 9:2). This is the only time Mark records something as happening "six" days later. So what happens on the sixth day? Well, on the 6th day Jesus died on the cross! Recall the OT: On the sixth day humanity was created. Very good (like Transfiguration). But final? No.<br />
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σκηνη ("tent"; 9:5) As a child, I heard the word "tabernacle" with a bit of religious awe. It simply means a tent made into a temple where God dwelt. At the end of Exodus, you can read about the Tabernacle and the "tent" presence of God, which hosted God's glory. You can go in all sorts of directions here: Peter wants to start up old-time religion here; Peter wants to pin Jesus down; Peter, well, just doesn't know what to do. </p><p>It is interesting that the Lord does provide a tent, as a cloud (νεφελης, 9:7) descends (επισκιαζουσα, 9:7) upon them. In the book of Exodus (40:29), the cloud of the Lord descended (same words) onto the tabernacle and the Glory of the Lord filled it so much that Moses could not enter. But now in Jesus, the glory of the Lord is both hidden and revealed in that the disciples (and Moses) can both see it but also be in its presence. </p><p>
αγαπητος ("beloved"; 9:7) This hearkens back to another mountain scene, where Abraham takes his beloved son up a mountain to sacrifice him. Actually, when it says Jesus "led" his disciples up the mountain (αναφερω (9:2)), the word also means sacrifice. It is the same as the word used in Genesis 22, as in Abraham leading Isaac up the mountain to be sacrificed. There is a subtle play on the Old Testament idea of sacrificing beloved sons on a mountain here; but again, this story is all about being incomplete...<br /></p><p>One other little note of foreshadowing:<br />
λευκος ("white"; 9:3) We will not see white again until the resurrection garden with the angels!<br />
</p><p><b>The purpose of the church?</b></p><p>There is the word μονος (monos, alone) in verse 9:2 and 9:8. Luke and Matthew use this word once in their transfiguration account as well. Here is my provocative hot take: The leaders in the church are almost never comfortable with Jesus alone. We always want to build something instead of letting Jesus do his thing, alone, yet with us.<br /></p><p>I was also struck by the disciples questioning (συζητουντες, 9:10) the matter (λογον, 9:10) - they are questioning the word together in light of the promise of resurrection. That is what Jesus wants us to do - not build buildings, but spend time pondering the significance of who he is and what he will do.</p><div><b>Grammar question </b></div><div>Does anyone know why the word "we" (ημας) in 9:5 is in the accusative and not nominative? The English translators leave it in the accusative by making it "it is good for us to be here" but in this is not really what is going on in the Greek. In the Greek, the word ημας is the subject of the infinitive phrase, "we to be" and in Greek the subject of infinitive phrases takes the accusative.</div>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-66887193861870093932024-01-29T08:51:00.000-08:002024-02-14T10:25:09.448-08:00Mark 1:29-39<p><i>This passage occurs in the RCL Epiphany Season, Year B, most recently February of 2021.</i><br />
<i> </i> <br />
Summary: Wow. What an amazing passage. When I first learned about Saint Anthony and the monastic movement, I thought it involved leaving this world for our own spiritual gain. Then I read that actually Saint Anthony was going into the wilderness to purge it from evil, not to get away from it. In the same way, I wonder if Jesus' prayer is about purging the wilderness from the demons. Everything else in this passage, even proclamation, is portrayed in the light of spiritual conflict.<br />
<br />
To put it in a more catchy way: When you go to proclaim, do you expect to see the minions of the devil fleeing and fighting?<br />
<br />
Note from 2018: When I read this passage in 2018, what struck me is that after Jesus prays, he is able to say no to the disciples and focus on the broader mission. As a leader, I often feel tugged and pulled. Only through prayer and conversation with God can we stay focused on the mission of our congregation as well as articulate this with passion and without fatigue and rudeness. Simply: Gotta so no to somethings to say yes to God's mission.</p><p>Struggle against evil:<br />
κρατεω ("hold"; 1.31) The word here for hold is "krate-oo" which is not hold hand in a sentimental way. This is the word for power, as in democracy. This is the word for seize. This is what Herod will do to John the Baptist (arrest) and what the Chief Priests want to do to Jesus. Jesus in Mark 1 is wrestling the demons, not smiling for the home video cameras.</p><p>While I want to emphasize the power in this hold, it should not be
overlooked that this healing does not take place through the spoken
word, but through touch.<br /></p><p>εφερον ("carry"; 1.32) The people are carrying others to Jesus. This is a lot of work! The scene is intense with action.<br /></p>ερημος ("wilderness"; 1:35) and εκβαλλω ("cast out"; 1:35-1:39): Jesus had been cast out into the wilderness (ερημος ). Now after he casts out demons, he goes there to pray. Often times we think of monasticism as a wimpy and academic escape from the world, but for Jesus (and many of the first desert fathers and mothers) the movement into the wilderness means cleansing out the forces of evil.<br /><p>
Nature and purpose of the church:<br />
διακονεω ("serve"; 1 31) Peter's mother in law has been freed to serve others; our freedom comes with an opportunity to serve others too. It comes into English (and the ELCA) as Deaconness, Diaconal ministers and deacons.<br />
<br />Side note on this word: This word comes into play three times in Mark's Gospel. Here and again in Mark 15, when Mark points out that the women were serving/attending to Jesus during his ministry. (One good preacher even suggested Peter's mother in law was there at the cross!) Finally, it comes in during Mark 10, when Jesus says he came to serve, not to be served. One might argue that that in Mark 10, it is in the aorist case, suggesting that in Mark and specifically in Mark 10, the service of Jesus is to die on the cross.</p><p></p><p>επισυναγω ("gather"; 1:33) In this passage begins with Jesus leaving the synagogue. Now the people are gathering around him (syn-ago-ing!) Where is church? Where Jesus is...duh...any 2nd grader who has read AC VII knows that. Jesus here creates the church -- outside of the building -- where the people have gathered in their pain and suffering. Jesus has brought the church to the land where demons dwell to reclaim it!</p><p>In fact, there is a theme in this passage, whether it is of the wilderness, the town or even Peter's mother-in-law, where Jesus is reclaiming them for God's purposes.<br /></p><p>κηρυξω ("proclaim"; 1:38) Proclaim is a great Lutheran word. But in this case it is not connected with the forgiveness of sins, but the expulsion of demons. I would offer that three key elements of the church: prayer, proclamation and service, all involve the conflict against evil rather than simply an academic escape or comfort and safety! <br /></p><p>θεραπευω ("heal"; 1:34) Jesus' therapy session is on! Again here even healing is seen within the context of a struggle against evil. There is nothing safe about Jesus work.</p><p>εξηλθεν και απηλθεν ("go out" and "go out"; 1:35) Mark uses two
words in a row here that almost mean the same thing. Many manuscripts,
in fact, simplify the Greek and only include one. Why does Mark include
two? Perhaps to emphasize that Jesus really got out of town! Jesus has to say no to some ministry to say yes to others.</p><p>ευθυς ("immediately"; 1:28,29,30) This word keeps showing up in Mark's Gospel, often hidden by translators. There is an impatience by Jesus here. He keeps moving. Yet, he still takes time to pray!</p>Foreshadowing of Resurrection:<br /><p>αναστας ("rise up"; 1.35) This word, both in its grammar and ties to the resurrection story.</p><p>Grammar wise: In Hebrew, when you have two verbs in a row the
first one can often function like an adverb. The verb "get up" often is used in the first of two verbs to mean "immediately" (as in Abraham "Get up and go" = "Go in a getting up kind of way" = "Go now!"). In
this way, Mark could be saying Jesus got up immediately and went, indicating the frenetic pace of Jesus'
ministry.</p><p>However, it literally reads 'Jesus rose very early in the morning." In this section we have:</p><p>ηγειρεν ("raise up"; 1.31) and αναστας ("resurrect"; 1.35): These verbs both mean to raise up or resurrect.<br />
λιαν πρωι (1.35; these words together mean early morning): They don't come back into Mark until chapter 16 when we get to the resurrection<br />
θυρα ("gate"; 1.33) The word for "door" here is also gate, as in Jesus is the gate from John's Gospel. Or as in, there was a stone at the gate of the tomb (see Mark 15 and 16!).</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-5758441019671419582024-01-23T12:40:00.000-08:002024-01-24T05:38:25.513-08:00Mark 1:21-28<p><i>This passage occurs in the RCL Epiphany Season, Year B, most recently January of 2021.</i><br />
<i> </i> <br />
Summary: The Greek highlights Mark's excellent dramatic skills. He uses tight language and subtle details to present the conflict of Jesus against the mysterious and powerful forces of evil. Evil is quite powerful here: It has invaded the synagogue; it knows more than the crowd; it is vulgar and disobedient to Jesus; its number is unknown. Yet Jesus will vanquish it and affirm the claim of the crowd, that he is one with authority. As Staupitz declared to Luther in the movie: "You are too hard on yourself; the devil has been around for thousands of years. Cling to Christ and his mercy."<br />
<br />
Alternate thought: I am coming back to this passage nearly a decade after I first did a Greek post on this passage. What stood out to me this time was: What does it mean that Jesus interprets Scripture with authority? My sense is that we are moving away from an academic sense of authoritative interpretation of Scripture -- but what replaces it? In our 2018 American context, do we ascribe authority to someone when they confirm our previous held biases? How is authority related to authenticity? Must authority be proved? Perhaps the test of Scripture interpretation should be this passage: If it does not drive demons out of the congregation, it has no authority.<br />
<br />
How Mark employs Greek to add drama to the story:<br />
1:21 and 1:22 All of the indicative verbs in this sentence have verbs in the present or imperfect, suggesting a lot of movement and continuous action. The story continues the whirlwind pace of Mark chapter 1. <br />
<br />
1:23 Mark puts the word "unclean" (ακαθαρτος) last in this clause, so it reads "there was in the synagogue a man in spirit unclean." A bit of suspense because as a reader it would not be entirely surprising to find a spirit in a synagogue. It is worth noting that the unclean spirit is not found outside the house of God, but inside the house of God! <br />
</p><p>Also, a side note, 1:23/26 the word for unclean is "ακαθαρτος" as in the man needs a cathartic experience...</p><p>1:23 The first aorist verb is ανεκραξεν ("cry out") suggesting an abrupt change in the action after all the other present/imperfect verbs. <br />
<br />
1.24 The phrase here in Greek that the unclean spirit uses is "What to you and to us?" This is essentially what Jesus to his mother at Cana: "What to me and to you." In other words, this is not a very kind way to talk! A sort of "What the hell do you want?"<br />
<br />
1.24 The spirit switches back and forth between the singular and the plural, presenting an uncomfortable ambiguity: How many are there? "Have you come to destroy <u><b>us</b></u> (ημας)? <u><b>I know</b></u><b> </b>(οιδα) who you are"<br />
<br />
1.26 Interesting that even though the unclean Spirit obeys Jesus by leaving the man, it still gives off a μεγαλη (large) scream. Jesus had commanded the spirit to be silenced; this shows its disobedience!<br />
<br />
All of this drama and even highlighting of evil's power is designed to affirm the original claim of the people, namely, that Jesus is one with εξουσια (1:22), that is power! </p><p>The authority of Jesus, it seems, resides in a few areas. Perhaps asking ourselves if we still believe as stewards of the word that we have this authority!<br /></p><ul style="text-align: left;"><li>Teaching. The crowd believes Jesus teaching has authority (1:22). </li><li>Casting out demons (1:28); the disciples will be given this power (3:15; 6:7)</li><li>Forgive sins (2:10)<br /></li><li>One could also add up-end the temple sacrifice system (11:28-33)! <br /></li></ul><p>
<br /></p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-54719491066640114822024-01-21T05:52:00.000-08:002024-01-23T05:45:19.269-08:001 Corinthians 8:1-13<p><i>This passage appears in the Revised Common Lectionary, Epiphany Season, Year B, most recently 2024.</i></p><p><b>Summary</b></p><p>We are infected with the same demon as the Corinthians: We use our 'freedom' for our own benefit, not the building up of the kingdom. Paul here makes two profound arguments that the world still needs to here: True knowledge comes from God's love. True freedom is found in serving others. If one wants to get "muddy" you could talk about privilege!<br /></p><p><b>Warm-up note on Geography</b></p><p>Knowing the geography of Corinth helps explain the whole eating meat to idols; in an areas about the size of 5 football fields are three markets and eight temples. The social events in downtown Corinth were meals at the temples; the meat that was bought at the markets was likely from these temples. See: A <a href="http://www.zionsjonestown.com/paul/corinth/home.htm">website I made on Paul's travels</a> for more on this. </p><p><b>Key Words</b></p><p>φυσιοι (meaning "puff up", 8:1) The word for puff up is "physio-oo" is related to the word for "natural" but in this case derives from the word for bellows (the things you use to build up a fire). This is interesting then -- is Paul saying that knowledge is like vanity in Ecclesiastes -- simply smoke? Or is Paul asserting that knowledge can serve a purpose but it is not that which can sustain? </p><p>(This word only appears 7 times in the whole NT/OT; 6 of those in 1 Cor!)</p><p>ουπω (meaning "(not) yet," 8:1) Paul makes an interesting parallel argument here</p><p></p><ul style="text-align: left;"><li>if anyone seems to know something, they do not yet know what it is necessary to know</li><li>if anyone loves God, they are already known by God. </li></ul><p></p><p>Paul is not suggesting that knowledge about the world is bad, it is simply incomplete. Real knowledge is derived from love. </p><p>εγνωσται (γινωσκω, 8:2 and 8:3 and throughout!) Τhe word for "known" here (gninoosk-oo) here is in the perfect. In other words, this verse should read "The one who loves God has already been known by God." Paul's use of the perfect here emphasizes the fact that God already knew us and we continue in a state of being known. But this is really fascinating. What does it mean to be the state of being known by God? And can some folks not be known by God?</p><p>ημιν (for us, as in "For us, God is one", 8:6) This word opens us some interesting translation possibilities. Does Paul mean that "For us, God is one" as in a) God is on our behalf b) God is one is our confession c) for us, our God is the one God, among many, who is the father? ( I don't think c))<br /></p><p>εξουσια (translated here as "liberty" or "freedom", 8:9). Fascinating: This word, in the corresponding Gospel passage for Sunday (Mark 1:21-28), is translated by the NSRV as authority in that verse. Here it is translated as freedom!! I am gonna have to ponder that one!! What might it look like to translate this as privilege?</p><p>οικοδομθησεται (from οικοδομει, 8.9) Most translations here use the word "encourage" or "strengthened" to translate "oikodome-oo." I think "building up" is preferred; the root of the word is "home - gift." As in, the "giving of a home through building it up." Paul employs this word earlier to talk about love "building" up people. I think Paul's use of this word in this context points out that are actions within the Christian community WILL build people up -- that is not the question; the question is whether we will build each other up for good or for licentiousness. What do we make a home for in our lives?</p><p>In 8:8 Paul uses the word "abound" (perisseu-oo). Later in chapter 14,
he will return to this verb, saying, "Since you want to abound..." In chapter 14, he then tells them to hold their tongues in worship! Again, there is enough material chapter 8 for a sermon, but this connection strengthens the point: Paul is saying your "privilege" is not to be used for your advantage but for others.</p><p><b>Grammar Reflection</b></p><p>What level of Greek is too smooth for writing?? A few times in the New Testament, the writing is so smooth that people wonder if the words were poems for liturgical hymns. In fact, when I read verse 6, I wonder this:</p><p></p><ul style="text-align: left;"><li>one God the father, of whom all things and we are for him</li><li>one Lord Jesus Christ, through whom all things and we are through him</li></ul><p></p><p>The big pictures is that Paul moves on to talk about knowledge in our hearts. But I wonder if he is weaving in hymn texts here.</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-40053577715968083762024-01-08T00:30:00.000-08:002024-01-09T05:28:49.757-08:00John 1:43-51<i>This passage is found in Revised Common Lectionary for Epiphany 2, Year B (Most recently, Jan 17, 2021). It also occurs in the Narrative Lectionary, Year 4 (Most recently Jan 14, 2018).</i><br />
<i> </i> <br />
Summary: This is a great passage, as are all passages from John's Gospel. I want to play around with the OT imagery found in John and go out on a limb, a fig limb that is. The first time we hear of figs is in the garden of Eden, when Adam and Eve adorn themselves, out of shame, with fig leaves. The fig tree reminds us of human shame but also God's abundance. It is fitting that Jesus finds a new disciple underneath a fig tree because this is where we find ourselves. At the crossroads of sin and mercy. It also reminds us of Jesus' purpose as the gardener: To usher us into a new garden brought about by the cross of sin and mercy.<br />
<br />
Key words:<br />
ακολουθει ("follow"; vs. 43) This means follow. Jesus here puts his invitation so gently. Most times "follow me" texts are associated with the cross and temptation. Here we simply have a friendly "come and stop by my house if you get a chance" kind of invitation!<br />
<br />
ερχομαι & οραω (1:39; 1:46; 4:29; 11:34, 19:33; 20:8 "Come and see"). These two verbs come together a number of times in John's Gospel. A quite impressive list actually: <br />
A) When Jesus begins his ministry<br />
B) When the woman at the well returns to her hometown to invite others (different cognate for "come"); <br />
C) When they bring Jesus to Lazarus' tomb<br />
D) When they find Jesus on the cross<br />
E) When they come to the empty tomb. <br />
<br />
John's Gospel invites us to come and see, even Jesus on the cross and finally the empty tomb. The result of coming and seeing is believing.<br />
<br />
συκη ("fig tree"; vs 1.48 and 50). The Bible contains numerous references to fig trees. Jesus preaches parables on them. Metaphors about the end times allude to the both the weakness of the fig leaves but also the bounty of figs. As the NET Bible notes: "<span lang="EN">Many have speculated about what Nathanael was doing under the <i>fig tree</i>. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (<i>Ecclesiastes Rabbah </i>5:11). Also, the fig tree was symbolic for messianic peace and plenty (<span>Mic 4:4</span>, <span style="color: #01aa01;"><span style="color: black;">Zech 3:10</span>; </span>You shall invite each other to come under your vine and fig tree.)"</span><br />
<br />
<span lang="EN">I have a more "out there" connection. It is clear that John 1 drips with OT references. Nathaniel calls Jesus the king of Israel. Alone in this pericope, Jesus declares himself to the be son of Man with angels descending on him. This calls to mind all sorts of OT passages, including Jacob's ladder. So I venture that the fig tree here is a reference to figs in the garden of Eden. Where do we find ourselves? In a broken world covered by fragments of God's mercy. God intends better than fragments; indeed, heaven's gate is reopened in Jesus Christ; the Garden's door is no longer barred by a flaming sword.</span><br />
<br />
<span lang="EN">Grammar concept: Present tense in John's Gospel.</span><br />
<br />
<span lang="EN">The present tense often signifies repeated action, in contrast to the aorist tense. The produces some very nice theological conclusions. For example, "follow me" is in the present tense in vs 43, ακολουθω. The idea is that we are to keep following Jesus. It doesn't work as well in vs 43, however, with the verb "find", ευρισκω. This is also in the present tense. Does Jesus keep finding Philipp? It seems unlikely within the context of the story, although it makes for a very nice sermon point ;-) Sometimes it is hard to know, when John is simply being poetic and when he is deeply theological. </span><span lang="EN"></span>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com1tag:blogger.com,1999:blog-1464957759950783561.post-18057222072889355952024-01-07T11:55:00.000-08:002024-01-09T05:41:30.407-08:00Mark 1:14-20<p><i>This passage occurs in the RCL, Year B, during the Epiphany Season (most recently Jan 2024)</i><br />
<i> </i> <br /><b>
Summary:</b><br />
I am struck this time by the word repent. What does this word really mean? As Lutherans we often combine this word with forgiveness and dream of our Lenten sacrifices. Yet the word in Greek literally means "new way of thinking." While I would not want to make repentance into simply a "head" thing, I am wondering what about my worldview, my thinking, is different because I am a Christian? Am I more hopeful? What about my own perspective needs repenting? What makes me hold onto the nets instead of jumping into the water?<br />
<br /><b>
Key words:</b><br />
ευθυς ("immediately"; 1.18,20) The word "immediately" is used 11 times first chapter alone! You can actually mark the tempo of Mark's Gospel by this word alone, used 40 times throughout the whole book! It drops off quite noticeably after chapter 6, is almost non-existent in chapters 10-13 and then drops back in for the passion narrative! As one of my profs put it: the first eight chapters cover three years; the last eight three months, with chapter 14, 15 and 16 covering the last week!<br />
<br />
κηρυσσω ("proclaim"; 1:14) Mark loves this word, using it more than any other author. This makes sense -- for Mark the disciples are a bunch of sinners who don't do much right, so at least they should proclaim what Christ has done! This also builds off of the perfect tenses used with the verbs "arrived" and "fulfilled." We are simply announcing what God has done.<br />
<br />
ευαγγελιον ("good news"; 1:14) This word is rather difficult to interpret (always, right!) in the Gospel of Mark. It is never really defined, but Jesus refers to its importance in connection with death (8:35) and salvation (16:15). The Gospel opens by declaring that the whole book is about the Gospel, but it is worth us considering, especially as we head into a year of preaching from Mark's Gospel, what we consider to be our own and Mark's understanding of the Gospel. I wrote above that in Mark's Gospels, the disciples don't do a lot right. But yet in our story this week they drop everything they have to follow Jesus. God's Word, however hard human hearts may be, still achieves its purpose.<br />
<br />
μετανοεω ("repent"; 1:14) This word sort of drops out of Mark, almost suggesting that it drops out of Jesus' own ministry as he discovers the limitations of the disciples. Another way to think about this is to consider the Greek meaning of the word, which literally means "new mind." Stories later in the Gospel -- Bartimaeus or the woman anointing Jesus -- show someone whose life is transformed by Jesus. So it may not be explicit, but the repentance continues. In Lidell-Scott's ancient (and secular) Greek lexicon, repent means to change one's mind or purpose. We often put repentance together with sin, a fine thing, but perhaps we need to consider that repentance means often more than simply a struggle against temptation, but a paradigm shift, a transformation of our whole outlook, if not way of life and even being. Jesus is one whose power and even charisma compel us to switch our worldview, our words and finally our actions.</p><p>I read a very fascinating book three years ago -- and I need to find the title!! -- but it was a contemporary author comparing ancient Greek notions of repentance, Judeo-Christian notions of repentance and modern notions.</p><p>The basic point was that in ancient Greece, repentance had mainly to do with saving face - recanting what one had said (external change against an external standard). In Judeo-Christian tradition, repentance had to do with the struggle against in and the flesh (internal against an external standard). In modern terms, repentance has more to do with being true to yourself and then expressing this (external change against an internal standard). I felt like the book was good, but could have been better because it got at such an important set of questions. Are we actually willing to conform our lives anymore to any external standards or do we simply need external approval for our internal convictions?</p><p>
παραδιδημι ("betray"; 1:14) This verb will come back into Mark's Gospel when Jesus is betrayed by Judas. We say this word each week in our communion liturgy. This verb serves a double purpose: It lets us know why Jesus got into ministry in the FIRST place...and the FINAL place, the real FIRST place anyway.<br />
</p><p>2020-2021 Reflection: <br /></p><p>καταρτιζοντας (καταρτιζω, meaning "restore", 1:19) I love this word! It means to 'restore' in a specific sense -- like restoring nets, but also in a broader sense -- like restoring a community. <br /></p><ul style="text-align: left;"><li>to <b>equip </b>the saints for the work of ministry, for building up the body of Christ (Ephesians 4:12)</li><li>My friends, if anyone is detected in a transgression, you who have received the Spirit should <b>restore</b> such a one in a spirit of gentleness. (Galatians 6:1)</li><li>Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but<b> that you be united </b>in the same mind and the same purpose. (1 Corinthians 1:10)</li><li>Then we spoke to those elders and asked them, 'Who gave you a decree to build this house and to <b>finish</b> this structure?' (Ezra 5:9)</li><li>Finally, brothers and sisters, farewell. <b>Put things in order</b>, listen to my appeal, agree with one another, live in peace; and the God of love and peace will be with you. (2 Corinthians 13:11)</li></ul><p>I think much of our efforts in ministry is the word of restoring the nets -- mending the broken lives, the broken community, the broken church. Yet we can't lose right that in our efforts to be build the kingdom, we lose the KING! We can't lose sight of Christ in our effort to make Christians. <br /></p><p><b>
How Grammar changed the world: </b></p><p>Luther's Thesis # 1: When our Lord and master Jesus Christ commanded us to repent, he willed that the whole life should be one of repentance.<br />
<br />
Luther read the Bible in Greek and therefore discovered that Jesus' command to repent is in the present tense, suggesting an on-going nature to his command. We are to continually repent is what Jesus said and what Luther captured in his 95 thesis. The Latin translation did not capture this on-going nature to Jesus command and had been transformed into "do penance." Who says Greek exegesis cannot change the world?</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-26831604356075545822024-01-01T18:00:00.000-08:002024-01-02T06:20:46.046-08:00Mark 1:4-11<p><i>This passage occurs for the Baptism of Jesus, year B, most recently Jan 7, 2024.</i></p><p>The first chapter of Mark appears in various snippets in the lectionary. I comment on the textual and theological issues of <a href="http://lectionarygreek.blogspot.com/2014/12/mark-11-8.html">Mark 1:1-8 here</a>.<i> </i>For this passage I will look carefully at 9-11.</p><p>Γαλιλαια (Galilee, 1:9) Jesus is coming from the north country, not the power base in Jerusalem. It turns out that there is some controversy regarding the exact location of Jesus baptism!! Jesus may have needed to cross through Samaria to get to the the location of the baptism. <br /></p><p>[If you are interested in this debate, here is a link to an <a href="https://www.haaretz.com/israel-news/2022-05-13/ty-article-magazine/where-exactly-did-john-the-baptist-baptize-jesus/00000180-d62e-d572-aba5-debe57b00000">interesting article</a>. By interesting, I mean the kind of thing that drives me nuts. Archeologist who discovers something so he or she gets press...This person then promulgates their view that everything in Scripture was written to justify religious-political aims rather than anything that bears witness the sacred mystery revealed in Jesus.]</p><p>εβαπτισθη (aorist form of baptize, 1:9) The word for baptism has its own fascinating meaning, explored lots in other posts, but I want to simply offer here a reminder that it doesn't have the same ritual and theological connotations here yet. It simply met he was washed. More significant than any conjugation of this verb, however, is its placement within the overall story of Mark. What happens before the Baptism doesn't matter to Mark!! (And to Paul either, really).<br /></p><p>present participles: The next verse (10) has three present participles:</p><p>αναβαινων<br />σχιζομενους<br />καταβαινον</p><p>Before analyzing what each means, pay attention to the fact they are all in the present. As participles, this means they are happening at the same time. Jesus was coming up out of the water, the heavens were ripping and the Holy Spirit was descending into him! It is as if Mark is drawing three harsh brushstrokes. One up, one across and one down. The world is changing. The energy in Jesus cannot be contained. A superhero is born, folks!!<br /></p><p>The word most worth pay attention to here is the word, "σχιζομενους", literally, schism! The heavens are being torn apart. The next time something will get torn apart is the curtains in the temple at the end of Mark. First, Mark posits that Jesus Baptism changes the relationship between God and humanity; second, Jesus Baptism and cross are related<br /></p><p>εις (into, 1:10). For the other three Gospel writers, the Spirit rests upon Jesus. Not for Mark; the Spirit goes into Jesus! </p><p>The next two sentences offer a jarring juxtaposition:</p><p>"My beloved son, with whom I am well pleased"</p><p>"The Spirit cast him out into the wilderness."</p><p>The love of God doesn't preclude suffering and challenge!</p>Rob Myallishttp://www.blogger.com/profile/14416773110421759621noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-71035229433317097732024-01-01T12:20:00.000-08:002024-01-02T06:09:23.425-08:00Matthew 2:1-12<i>This passage occurs in both the Revised Common Lectionary and Narrative Lectionary during the Christmas season.</i><br />
<i> </i> <br />
Summary: Don't get hung up on the meaning of the word magi and who
they were. The issue at stake is: Who is Jesus? The epiphany
of our Lord has begun. He is Messiah, King, and Shepherd.
Deconstruct the titles and gifts as you will; a good sermon
on this text should focus on Christ's identity. Especially interesting
are the parallels between this passage of Matthew 2 and the later scenes with
Herod, the chief priests, the scribes and Pilate.<br />
<br />
Key words:<br />
μαγοι ("magoi", meaning "magi", 2:1) as Liddell
Scott puts it: "<i>one of the wise men in Persia </i>who interpreted
dreams." They were probably not kings...but they do bring royal
gifts and are granted a royal audience. They were almost certainly not
Jews. Rather than fixate on their wealth or non-wealth, I think their
gentile status is a powerful point, especially in Matthew's Gospel, which spent
chapter 1 in a Jewish genealogy. Jesus is for everyone.<br />
<br />
χριστος ("Christ", meaning "anointed", 2:4) This
is a crucial term in Matthew's Gospel. Jesus is the anointed one,
prophesied about for centuries in Judaism. Matthew uses the term
three times in chapter 1. It will be featured in Peter's confession of
faith (16:16) and will later be used in Jesus' suffering and trial
(various points in 26 and 27).<span style="mso-spacerun: yes;"> </span>In fact,
almost all of these titles here for Jesus show up again in Jesus passion:<br />
<br />
King of the Jews: βασιλευς των Ιουδαίων (2:2) Later in Jesus's
life, this will be the accusation made against him, that he claims
this (Matthew 27:11); finally, this will be put on Jesus cross (27:37).<span style="mso-spacerun: yes;"> </span>It is worth asking -- should only Herod be
scared?<span style="mso-spacerun: yes;"> </span>No.<span style="mso-spacerun: yes;"> </span>All of Jerusalem.<span style="mso-spacerun: yes;"> </span>Why?<span style="mso-spacerun: yes;"> </span>There
is a political-historical reason, but I think a spiritual reason we can all
connect with -- what does it actually mean if Christ is king of our life?<br />
<br />
Leader: ηγούμενος (2:6) who shepherds (ποιμαινω, 2:6) Jesus
will tell the people that the Shepherd is going to be struck down (26:31)<br />
<br />
In some ways, you could probably match up the gifts of the magi with
these various offices (gold for the king; incense for the Messiah; myrrh for
the shepherd-leader.) My point is not to pin down a one-to-one
comparison, but rather to say that the text invites one to think about WHO is
Jesus Christ. Hence this is an epiphany text, a revelation of who Christ
is. Like all good texts about Christ's identity, it points toward his
suffering and death as well.<span style="mso-spacerun: yes;"> </span>A good
sermon on this passage invites the reader to consider who Christ is as well.<br />
<br />
Two little morsels: <br />
θησαυρος ("thesaurus" meaning treasure, 2:11) No great
analysis, just a lovely word to know in Greek/English.<br />
λιβανον ("Lebanon" meaning incense, 2:11) The word for
incense comes from cedar, because its bark provided the incense. This is
especially funny to me because I lived in Lebanon County where people refer to
Lebanon as a type of bologna made here.RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com2tag:blogger.com,1999:blog-1464957759950783561.post-21804604590302156812023-12-18T10:48:00.000-08:002023-12-19T05:43:15.326-08:00Luke 2:1-20<span style="font-family: trebuchet;"><i>This passage occurs as the Gospel for Christmas Eve in all three lectionary cycles.</i><br />
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Summary: I have no desire to summarize the meaning of the incarnation in Luke's Gospel. This passage has layers and layers of meaning for us to draw on this year and every year. I offer this as a way to hopefully point toward something in the passage that can help launch your reflection and preaching.</span></div><span style="font-family: trebuchet;">
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Words I found interesting:</span></div><p><span style="font-family: trebuchet;">
οικουμενη(ν) ("world", 2.1) The word for "all the world" here really means civilized world, coming from the Greek work οικος. It is a reminder that for those in the Roman empire, this meant the ENTIRE world. <br /></span>
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δογμα (literally dogma, meaning "decree", 2.1) No important theological consideration. Just that Rome has always been interested in promulgating dogma ;-)<br /></span>
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απογραφη ("registration" 2.2) A few directions one can go with this word. <br />
First, power of Rome: Liddell Scott refers to this as "a register of persons liable to taxation." Rome wanted a census because they wanted to tax and conscript people. The first two sentences of Luke 2 are dripping with imperial power.<br /></span></p><p><span style="font-family: trebuchet;">Second, challenge of history: Luke's chronological placement of Quirinius doesn't add up in terms of a chronology. <a href="https://en.wikipedia.org/wiki/Census_of_Quirinius">https://en.wikipedia.org/wiki/Census_of_Quirinius</a>. (Other scholars are more generous.) </span></p><p><span style="font-family: trebuchet;">A note on Luke's 'historicity.' Luke 1 (vs 4), Luke 2 and Luke 3 all start with details about the time
period, a reminder that Luke is not trying to write a myth here, but trying to put Jesus' birth and life within the actual historical context.<br /></span></p><p><span style="font-family: trebuchet;">Third, sin of a census: In 2 Samuel 24:10, David confesses to sinning as he has engaged in a census. Why is this a sin? Because the idea was not to count your troops but to trust the Lord in battle. In fact, it may be that the zealots (mentioned in the New Testament) arose out of anger of this census being taken. <br /></span>
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Can we put this altogether: Even if you cannot accept as historical fact the coincidence of Jesus birth with the census, Jesus would have been a young child during a census, a brutal reminder of the power of Rome, a foreign and pagan power. Quirinius' biography is a great story of the "Roman dream" where someone rose through military victory and shifting political allegiances. In short, Luke's setting the stage is correct: The Jews existed under an imperial power, hostile to their faith. Jesus was born in an empire that cared not for him. This imperial power was and remains the envy of all other empires in its military and administrative might.<br /></span>
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To drive this point home, the angel proclaims, "who is Christ, the Lord." In Greek, this is spelled Χριστος κυριος, which is the basic confession of faith (Christ is Lord) that ran contrary to the Roman confession of faith (Caesar Kurios). The angel here offers a subversive confession of faith! </span></p><p><span style="font-family: trebuchet;">To put it more softly, the power of the state is to count, tax and wage war. The power of the mother, really the power of the church, is to embrace and shepherd.</span></p><p></p><p><span style="font-family: trebuchet;">
καταλυματι ("inn", 2:7) There was no room for them in the inn. Later Jesus will make room for himself in another inn -- the upper room (22:11; same word). One take is that Mary and Joseph were with distance family and because it was so crowded, they put the baby and pregnant woman in with the animals. Even if you want to imagine Jesus as a middle class person with distant relatives surrounding him...Luke's poetry still maintains its force: The world didn't have room for him and the prince of all creation was sleeping in a bed of hay. (And more crassly, a woman was giving birth among the animals!)<br /></span>
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μεγαλην (literally "great", 2:9 and 2:10). Two things are great in this passage -- there is a great fear and then a great joy. This sets up, in many ways, the background for the whole of Luke's Gospel: Jesus will cause great fear, but also great joy. It is a backdrop for any good Christmas sermon too -- there is great fear in our world, but because of Jesus, we have reason for great joy.<br /></span>
<span style="font-family: trebuchet;"><br /></span>
<span style="font-family: trebuchet;"><span style="background-color: white; color: black; display: inline; float: none; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; letter-spacing: normal; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;">ημεραις (days, 2:1; 2:6 and throughout Luke 1 and Luke 2) vs σημερον (today, 2:11) Throughout the Gospel of Luke, but especially the early part, there are lots of things that are happening 'in those days'. But Jesus birth happens today. I wonder if there a sermon connection there, thinking about the pacing of life. Women move slowly with a donkey; the shepherds are hurrying to see. We have lots of days, but Christmas day is different. For me, Christmas Eve is one of the few times a year when I feel like I am not just living days, rushing from one activity to the next, but simply in the moment, dwelling in the proclamation.</span><br /></span>
<span style="font-family: trebuchet;"><br /></span>
<span style="font-family: trebuchet;"><span style="background-color: white; color: black; display: inline; float: none; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; letter-spacing: normal; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;">To put it another way: Christmas in America does everything is can to focus our attention on the past or the future. The angels tell us to focus on the here and now, where God is! </span></span></p><p><span style="font-family: trebuchet;"><span style="background-color: white; color: black; display: inline; float: none; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; letter-spacing: normal; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;"><span style="font-family: trebuchet;"><span style="background-color: white; color: black; display: inline; float: none; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; letter-spacing: normal; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;">αγραυλουντες (participle form of </span></span>αγραυλεω, meaning "living outdoors", 2:8) This is a word we don't have in English. It clearly does not refer to high class people! </span></span><span style="font-family: trebuchet;"><span style="background-color: white; color: black; display: inline; float: none; font-size: 16px; font-style: normal; font-variant: normal; font-weight: 400; letter-spacing: normal; text-align: left; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;"><span style="font-family: trebuchet;">Luke 2 begins in a powerful roman
'war room' in which the decision is make to count troops and tax citizens, but ends up in a field, in which the riches of heaven and the ranks of the heavenly host is unveiled. Luke is moving us down the ladder of importance (Emperor, Governor, king of the Jews, middle class inn owners and finally to shepherds). Yet, this precisely where the world's power is not is where God chooses to reveal God's self.</span></span><br /></span>
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ευδοκιας ("pleasure", 2:14) I often wondered about this word -- did God intend peace for all people or just those whom he liked? First, the Greek has a textual problem. The manuscripts seem divided (and even in manuscripts there are edits) whether this should be read as a nominative or genitive.<br /></span>
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If we read it as a nominative:<br />
N) glory to God; peace on earth; good will among humans (i.e. three items distributed in three realms)<br />
If we read it as a genitive<br />
G) glory to God; peace on earth among humans of (his) pleasure.<br />
If we go with option N) it seems that good will is toward all people, unambiguously. Unfortunately, the evidence textually, even though divided, favors option G).<br />
So, if we go with option G) we encounter a bit more ambiguity. If this is the case (okay, bad pun there), Luke writes "upon the earth peace among people of pleasure/desire." The Greek leaves out the phrase, "of him." It simply states, "among people of desire." I am not sure if we can, on the basis of grammar, solve this case (again, bad pun). What is unambiguous is that God intends for peace on earth! What is ambiguous grammatically and historically is how we humans live into this peace.<br /></span>
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ρημα (literally "herema" meaning "word", 2:15) This word is like logos, and it can mean thing or matter or word. Thus...the shepherds literally say, "Let us behold the word." John's Gospel is famous for articulating this concept, that the word became flesh, (John 1:14), but Luke here subtly allows the shepherds to articulate this most divine mystery!</span></p><p><span style="font-family: trebuchet;">Thayer offers that ρημα means "properly, that which is or has been uttered by the living voice, thing spoken, word; i.e. a. any sound produced by the voice and having a definite meaning." When the shepherds report to Mary what was spoken (ρημα) and when Mary ponders the words/matter (</span><span style="font-family: trebuchet;">ρημα) in her heart, translating this word as simply "word" makes sense. But when the shepherds say, "Let us behold the word", referring to the birth of the baby, this is clearly saying that a word has become flesh!</span></p><p><span style="font-family: trebuchet;">
Ιωσηφ (literally "Joseph", 2:16) Just a reminder that Joseph isn't left out of the picture!<br /></span>
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συμβαλλουσα (literally "symballoo", meaning "ponder", 2:19) Mary "pondered these things in her heart." The word for ponder is symbol -- to draw meaning, to pull together or literally to throw together. This is fascinating that Mary is gathering together the images and thoughts of the angels in her mind.<br /></span>
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Grammar Review: Cognate Accusative<br />
It is considered poor English to write a sentence in which the verb and object share the same word root. For example: I climbed a climb or I rode a ride. We are trained to make the object and verb different words: "I climbed a mountain" or "I rode a bike." <br />
Because of Hebrew's limited vocabulary as well as the importance of simplifying stories for oral transmission, cognate accusatives are very common. Not so much in Greek, however. Which is strange then that Luke uses two of them in this passage:<br />
φυλασσοντεσ φυλακας (literally "guarded their guard," or "tended their flocks," 2.8)<br />
εφοβηθησαν φοβου (literally "feared a great fear," 2.9)<br />
Not sure why Luke does this other than to speculate he was reading a lot of the Old Testament as he wrote the Christmas narrative!<br /></span>
</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com2tag:blogger.com,1999:blog-1464957759950783561.post-717300790203138322023-12-17T10:47:00.000-08:002023-12-19T05:26:51.113-08:00Luke 1:26-38 (Annunication)<p><i>This passage occurs in the Revised Common Lectionary during Advent.</i></p><p>Summary:<br />
<br />
Many commentaries reading this passage display
a hermeneutic of suspicion. For example, the anchor Bible commentary
was lamenting that Luke put everything in an OT style. Strangely
enough, this was proof that he was making this stuff up. (Imagine, God
works in a consistent manner over time). The virgin birth becomes
highly problematic within this hermeneutic of suspicion! <br />
<br />
I
do not think Luke wants us to read with such cynical eyes. First, Luke
goes to great lengths here to give us names and dates, indicating he
intends to write history, not fiction. He even has the angel offer Mary
a sign (the pregnancy of Elizabeth), reminding us of Mary's human need
for proof. While his characters may follow patterns of other Biblical
characters, they seem to me to be real people with hopes and fears. (Because the Bible characters, as it turns out, are real people with hopes and fears)<br />
<br />
I
think Luke offers us another hermeneutic: belief in God's word to do
miracles. I use the word hermeneutic because Luke plays on the word
herma in this passage; the word for "thing" in verse in 37 is "rema",
but because of the heavy breathing on the "r", this comes into
English "herma"; the word for "word" in verse 38 is also "rema" (herma).
We should read the Bible, not ready to doubt, but ready to be amazed at
what God has done. This hermeneutic, I believe, is what Luke intends
that we might echo the angel and Mary in declaring that “All things
(hermas) are possible through God” <span style="mso-spacerun: yes;"> </span>and “Let it be done according to your word (herma).”<br />
<br />
Key Words:<br />
οηομα
("name"; appears throughout the section) It is curious that the word
name appears four times in this section. In addition, every character
has a name; even people not part of the immediate story, David and
Elizabeth, are named.<br />
<br />
καλεω ("call"/"invite"; appears
throughout the section) It is also curious that the word "call" appear
four times in this section. Clearly calling things a name is a vital
part of this pericope.<br />
<br />
παρθενου ("virgin" or "young
woman"; 1:27) Let's settle this debate. Linguistically it is possible
to imagine that Mary is simply referred to hear as a young woman and not
a "virgin." However, the word for virgin is parthenos (like the
Parthenon building, to the virgin Athena). Furthermore, Mary's very
objection to the pregnancy is the fact that she has never known a man.<br />
<br />
χαρις
("grace"; 1:28; 1:30) In 1:28 this appears as a verb in the perfect
passive form: "Having been graced." It is interesting that the grace is
in the perfect, in that the graceful event occurred previous to the
angel's announcement. What was the event that already gave her this
grace? Perhaps her own immaculate conception?! </p><p>Another tough thing
about this idea of Mary's grace is found in the NET's translation
notes. They lament the Vulgate translation, "full of grace" because
it presents the idea that Mary has grace to bestow on others. While it
is true that Mary's grace comes from God, it is hard to make the
argument that Mary does not bestow grace on the rest of us through her
role in the birth. Catholics (and Orthodox) go too far, but we protestants have never
quite done Mary justice!</p><p>συγγενις ("female relative"; 1:36) This word has a cool etymology: συν (syn) + γινομαι (ginomai). These words mean "together" and "become/born." The word γινομαι is where we get the word "gene" and "genesis" from. συγγενις is a word that has a variety of meanings, ranging from family member to a kinsman. In short, it ranges from one who shares the same "genes" to one who shares the same "story" that is, the broader sense of relationship between people.</p><p>I find this interesting because in 2023, I observe that more and more, people align themselves less with the people of co-birth but co-becoming -- the people whom we develop as humans over time with. This is especially true in the middle upper class, where people often move far away for education, career and child raising. These become our friends in many ways! Elizabeth and Mary have their stories brought together by an angel, not by true blood lineage.</p><p>
Grammar Review: Missing words<br />
The
phrase the "The Lord be with you" is not really what the Greek says. It
simply reads "The Lord with you." (ο κυριος μετα σου) This can be read
as an imperative, as in it expresses a wish, "The Lord be or will be
with you." Or as an indicative: "The Lord is with you." Interestingly,
most translators translate a similar construction at the end of the
Gospel of John (Peace to you) with an imperative/wish "Peace be with
you." Using the same translation method they use here, that phrase
in John's Gospel should read there "Peace is with you." In this case, I would probably
argue for the translation, "The Lord is with you" because a) the angel
is standing right there and b) the angel says she is graced.</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-39197185388876681432023-12-14T06:10:00.000-08:002023-12-19T05:26:03.696-08:00Impossibility of forgiving sins (We cannot forgive each other)This post is not tied to any particular passage, but something that comes up again and again.<div><br /></div><div>Summary: As Christians, we often believe that it is our duty to forgive the sins of others. This is not actually what the New Testament teaches. The New Testament teaches that God forgives sins, not us; That said, we enable life together to happen by extending forgiveness to others.</div><div><br /></div><div>Point #1: Forgiveness of sins is a key mission of Jesus Christ</div><div><div>(The word for forgiveness here is αφεσις; the word for sin is αμαρτια)</div><div><ul style="text-align: left;"><li>Jesus instructs his disciples before his ascension: Repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. (Luke 24:47)</li><li><div>Jesus describes the new covenant: "for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. (Matthew 26:28)</div></li><li><div>In Pauline epistles: "We have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace." (Ephesians 1:7). I realize that many argue Luther(ans) overemphasize forgiveness in Paul, but it would be impossible to read Paul, even the perceived "real" Paul, and say that forgiveness was neither significant nor connected with justification.</div></li><li>Hebrews has a lengthy developments of the theme of forgiveness and Jesus work as the new sacrifice, once and for all. (E.g.: Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.)</li></ul></div><div><div>Point #2: Forgiveness of sins is a divine and not human task</div><div><ul style="text-align: left;"><li>In Matthew 9, Mark 2 and Luke 5, there is the story of a paralytic who is healed. In each case, the issue is whether Jesus had permission to forgive sins. In fact, his forgiving sins is considered blasphemy because it means he is assuming the role of God.</li><li>In Matthew's Gospel, Jesus teaches about prayer and forgiveness. However, The Lord's Prayer does not invite us to forgive the sins of others</li><ul><li>The Lord's Prayer in Matthew's Gospel: καὶ ἄφες ἡμῖν τὰ <b>ὀφειλήματα</b> ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν. Forgive us our <b>debts</b> as we forgave the <b>debts</b> of others. (6:12)</li><li>Further instructions about forgiveness: Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ <b>παραπτώματα </b>αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος·(6:14) Here we are invited to forgive the trespasses. While this is similar to sins, the writer Matthew is clearly avoiding commanding us to forgive the sins of others. Why? Because this is for God alone!</li></ul><li>In Luke's Gospel, there is also careful attention paid to the words around forgiveness: </li><ul><li>καὶ ἄφες ἡμῖν τὰς <b>ἁμαρτίας </b>ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ <b>ὀφείλοντι </b>ἡμῖν. Forgive us our sins as we are forgiving others. (11:4). </li><li>In Luke's Gospel, the lack of human capacity to forgive sins is even more strongly underscored by the change in words here. We are to pray that our sins are forgiven, but we are to forgive debts.</li></ul><li>The only time humans are commanded to forgive sins is when they are given the "power of the keys", that is, explicitly told to forgive sins. This is done by the resurrected Christ as he breathes on his disciples the Holy Spirit</li><ul><li>“Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.” (John 20:22-23)</li><li>When we look at the New Testament (and Old Testament) as a whole, we realize that within the biblical worldview, the declaration that humans can forgive sins is earth shattering. Literally. This is not a casual declaration that we can live and let live, but that human agents can change the divine ledger. This is a truly awesome power given over to the apostles. </li></ul></ul>Point #3: As Christians, we are to practice forgiveness toward each other, but outside of the office of the keys, this is not about declaring someone forgiven before God. Rather, this is about making life possible together.</div><div><ul style="text-align: left;"><li>In Ephesians and Colossians, we are commended to forgive each other. Yet a look at the words, reveals this is not about forgiving sins:</li><ul><li>ἀνεχόμενοι ἀλλήλων καὶ <b>χαριζόμενοι </b>ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος <b>ἐχαρίσατο </b>ὑμῖν οὕτως καὶ ὑμεῖς· "...bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive." (Colossians 3:13, cf Ephesians 4:32)</li><li>The word that is used here is <b>χαριζόμ<b>α</b>ι, </b>which means "be gracious to", "give favor" akin to Mary being called "full of grace." The point here is not to declare them righteous before the heavenly Father, but to be gracious to them.</li></ul><li>In Luke's Gospel, we are commanded to forgive someone seven times seventy times. </li><ul><li>ἐὰν <b>ἁμάρτῃ </b>ὁ ἀδελφός σου ἐπιτίμησον αὐτῷ, καὶ ἐὰν μετανοήσῃ <b>ἄφες </b>αὐτῷ· 4 καὶ ἐὰν ἑπτάκις τῆς ἡμέρας <b>ἁμαρτήσῃ </b>εἰς σὲ καὶ ἑπτάκις ἐπιστρέψῃ πρὸς σὲ λέγων Μετανοῶ, <b>ἀφήσεις </b>αὐτῷ. If your brother sins, rebuke him. If he repents, forgive him. And if he sins against you seven times that day, saying "I repent" forgive him. (Luke 17:3-4)</li><li>Here may be the only time in Scripture that we are commanded to forgive someone else for what they do. However, linguistically, the object of the forgiveness is the person, not their sins (we forgive them, not their sins). This forgiveness here seems far more like akin to the meaning "let go" or "permit" (also meanings of the word αφεσις). In short, what seems at stake here is letting the person back into your life, rather than declaring them forgiven before God.</li></ul></ul><div>Admission: I am not developing here a deep theology of "the office of the keys" by which humans declare to each other that they are forgiven on Christ's behalf. This is certainly a reality. Humans need an external word of forgiveness and we can become Christ to each other, to offer forgiveness. I am thinking more of a situation in which two people are upset with each other and the one person begins to feel they are responsible for "generating" the love required to forgive the other person.</div><div><br /></div><div>What is at stake: When Christians teach an ethic of forgiveness, we need to be careful that we do not ascribe too lofty a goal for ourselves. God takes care of the heavenly ledger. Outside of the office of the keys, this is not ours to mess with. What is our job is to trust that Christ has been gracious to us and therefore find a way to be gracious to others. More deeply, we might begin to see that God is also gracious to others and has forgiven them and therefore, any movement to forgive them is an act of aligning ourselves with God's movement.</div></div></div><div><br /></div><div>Furthermore, God's forgiveness creates resurrection and new life -- this is in fact, what the story of the healed paralytic shows. The man, forgiven, rises to new life. As Luther writes, "where there is forgiveness of sins, there is also life and salvation." We cannot transform the hearts of others. This is the work of God. What we can do - with Christ's love - is make life possible for each other...and on rare occasions, be given the great joy of handing over the promises that Jesus has already forgiven the other person. </div><div><br /></div></div>Rob Myallishttp://www.blogger.com/profile/14416773110421759621noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-88525978487050387902023-12-11T12:25:00.000-08:002023-12-12T05:56:12.089-08:00John 1:6-8, 19-28<div><i>This passage occurs in the Revised Common Lectionary during Advent (year B), most recently December 17, 2023.</i></div><div><i><br /></i></div><div><b>Summary</b></div><div>I have not preached on this passage in years, choosing to focus on the Isaiah passage or the words of Mary in the Magnificat. In many ways, it is the tamest picture of John the Baptist we have in the New Testament. The Gospel writer John effectively takes the focus away from John the Baptist and returns it to Jesus. This then is a model for confessing Christ!</div><div><br /></div><div>John is asked "Who are you?" His answer is in relation to Christ. May we answer likewise when asked this question.</div><div><br /></div><div><b>Confessing Christ -</b> Words and Grammar</div><div><br /></div><div>μαρτυρια (as verb and noun, "testify", 1:7) </div><div><i>Translation note: </i>What the NSRV translates as "witness" and "testify" are both the same word in Greek (or the same word in verb and noun forms). This distinction in translation of the root "martyria" has no basis in the Greek but reveals the English language's disdain for the same word in a sentence twice!</div><div><ul style="text-align: left;"><li>To give witness does not necessarily mean to have all the answers; nor does it mean to have an emotionally cathartic story. It simply means to point back to Jesus Christ.</li><li>The witness of John conforms to the New Testament pattern in which the witness we will need to give is over and against a skeptical but curious, if not threatened world.</li></ul></div>Συ τις ει; (question asked to John, 1:19). <div><i>Translation note: </i>The NIV botches the translation of this sentence by making the question, "Who are you?" into an indirect question. It is a direct question in the Greek<div><ul style="text-align: left;"><li>We will be asked the question: "Who are you?" in life. This is especially true in the 21st century, when identity is a construct of (perceived) choice rather than something given through family or genes. </li><li>John answers his identity in terms of Jesus. How many of us would do the same? We did learn as children - "If anyone asks you who I am, tell them I am child of God." We must learn as adults to sing this again.</li><li>Almost all of the speaking verbs in this section are in the aorist; yet here John must say repeatedly (present tense): "I am not." Perhaps a suggestion that we have to confess Christ over and over again.</li></ul>ομολογεω (meaning "to confess", 1:20). </div><div><i>Pronunciation and translation note</i>: The o here has a rough breathing mark, meaning it is pronounced "homologeoo." This word literally means "same speak" or "to speak the same as another." </div><div><ul style="text-align: left;"><li>It is interesting that a unilateral confession is unintelligible! In the case of Christians who feel that we are alone in our context, we never confess the faith alone, but stand with others across the globe and across time.</li></ul><b>Warning</b></div><div><div><ul><li>The people asking for the witness, in this case, are "the Jews." In light of the rise of antisemitic words and actions, I would humbly offer to translate "the Jews" as "the Jewish leaders of Jesus day."</li></ul></div></div></div>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-6372468373705892892023-12-10T12:21:00.000-08:002023-12-12T05:56:44.290-08:00Luke 1:39-56 (Magnificat)<p><i>This passage occurs in the RCL Advent Season. Some years it is simply an optional psalm passage.</i><br />
<i> </i> <br />
Luke's Magnificat:<br />
Summary: Luke is such a gifted writer that the preacher need not do much more than slow down and help people hear what he writes. I have focused on joy. In Luke's Gospel, joy is associated with the Jesus and communal worship. The Bible pushes this further and connects joy with suffering; if that seems an unfair stretch for this passage, Mary is certainly joyful amid great uncertainty, political oppression if not also family instability.<br />
<br />2023 Note: In light of the constant memes I am reading about how anti-establishment (and pro-poverty) Mary's words are, I hope I have not missed the mark with this post. Mary's prophetic words do pronounce a fundamental change in the world order, including the downfall of the rich and powerful. Perhaps I struggle with how to preach such a passage given my own relative comfort in life! Regardless, I find it interesting that when one studies the verbs, one notes that God is the one doing the tearing down, not us.</p><p><u>Key Words</u>: All about joy</p><p>εσκριτησεν ("stir with joy", from σκριταω 1:41,44). In the New Testament, this word appears only in Luke. The Hebrew word that LXX translators translated as σκριταω has fascinating imagery, including the movement of cattle released from a stall. There is something <i>uncontrollable</i> about this type of movement. In Ancient Greek it would refer to the movement of wind gusts. (Alas, I couldn't come up with something concrete to tie together Spirit and joy here based on this word!) John has an uncontrollable joy in encountering Jesus.<br />
<br />(2014 note) When I think of this word now, I think of my own daughter skipping home from school in her excitement about the day.<br />
<br />
αγαλλιασει ("extreme joy", 1:44; as a verb in 1:47) This word means a great joy that often results in body movement. It appears in other key places in the Bible both as a noun and verb.<br />
Psalm 51: Restore to me the joy of your salvation. <br />
Psalm 100:2 Worship the Lord with gladness, come into his presence with singing<br />
Luke 1:47 My spirit rejoices in God my savior <br />
Acts 2:46 The original worshiping community<br />
Matthew 5:12 (Beatitudes) Rejoice when they mistreat you...they did the same to the prophets. <br />
(1 Peter also associates this word with faith in the midst of suffering and trials.)<br />
<br />
χαρα ("joy"; not in this section!) Okay, okay, the word joy is not in this section. But joy shows up a lot in Luke<br />
1:14: Joy at birth of John<br />
2:10 Joy in the news of angels to the shepherds<br />
10:17 This disciples returning from their 'mission trip' realizing that demons will submit to the name of Jesus.<br />
15:10 and 7: Joy at a repentant sinner.<br />
24:41 Joy of the disciples at the resurrection<br />
24:52 The disciples end Luke's Gospel by worshiping in joy<br />
<br /><u>Verb Analysis:</u> All about God</p><p>Look at the verbs in the Magnificat associated with God's action:</p><p></p><ul style="text-align: left;"><li>look (48)</li><li>bless (48)</li><li>done (49)</li><li>[extend mercy] (50)</li><li>done (51)</li><li>*scatter (51)</li><li>*tear down (52)</li><li>uplift (52)</li><li>fill (53)</li><li>*send away (empty) (53)</li><li>help (54)</li><li>remember mercy (54)</li><li>speak (55)</li></ul><p></p><p>Observations<br /></p><ul style="text-align: left;"><li>First, God is the main agent in the Magnificat. This is not a social agenda for humans. One could argue that humans should do all this following God's example. However, Mary does none of this, at least not the destructive stuff. Furthermore, most people that go about tearing down are rarely ever viewed, in their life, or even later, as agents of God.</li><li>Second, most of these verbs are positive, but a handful are "negative" or "destructive." I marked those with an asterisk. In short, God's primary work is giving life; the act of judging and punishing is secondary, or as Luther calls it, alien.</li><li>Third, all of the verbs are in the aorist tense, suggesting that they refer to one time events (typically in the past). This means that Mary somehow sees Jesus birth as accomplishing (or having already accomplished) all of this. Ponder that!!</li></ul><p></p><p><u>Grammar:</u> All about Resurrection (Luke 1:37-38)</p><p>In many cases, it is impossible to translate word for word, not only because of meaning but also syntax. English translators are (almost) forced to hide a resurrection that happens in Mary.<br />Mary has just heard the Word of the Lord and responded in faithful obedience (1:37-38). The translators make it look like there is a new paragraph: "In those days..." where the Greek connects Mary's faith to the next move. It reads literally, "Raised up, Mary, in those days went." In fact the word for rise/rose is actually αναστατις, which means even "resurrection."<br />So, a nice Lutheran translation would be:<br />"May it be according to your word." Raised up to new life, Mary went to Elizabeth...<br /><br />To put it simply, Luke subtly reinforces the notion that the Word of the Lord produces resurrection.</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com1tag:blogger.com,1999:blog-1464957759950783561.post-30988602185425513202023-12-04T10:56:00.000-08:002023-12-05T05:32:16.626-08:00Mark 1:1-8<p><i>This passage occurs in the RCL during Advent (year 2, week 2; most recently Dec. 10, 2023)</i><br />
<i> </i> <br />
Summary:<br />
The Greek in this passage is not complex, but it is
riddled with problems. How do we read Mark's rough Greek and sloppy use of the Old Testament? Perhaps the hermenuetic offered by Mark about Isaiah is the
proper one for us today. Mark rips Isaiah out of his historical context
and reestablishes the passage's meaning christologically. In the same
way, let's rip John the Baptist out of his context and interpret him
christologically: You need more than confessing your sins. You need
the son of God to send out the Spirit to forgive your sins in your
Baptism! Sure, that adds a bit of theology to the whole thing, but as
Mark shows, that is the job of a proclaimer :-)<br />
<br />
->
My added insight for 2014: Mark's Gospel begins, it seems, with the theology of
the cross. Where do we find God? In the wilderness, on the edge, in a
stinky socially unacceptable man. Jesus will keep showing up in the
wrong places in the Gospel of Mark (and all the Gospels). Jesus will
keep showing up in our lives in the wrong places too.<br />
<br />
Here are some problems:<br />
Citation problem: Isaiah in verse 1:2 and v 3<br />
Mark
says "Just as it is written in the prophet Isaiah" and then goes to
quote Malachi. He doesn't get to Isaiah until verse 3. (My guess is
that Malachi wouldn't be known to his audience but Isaiah perhaps would
have been). Even if you ignore this problem, Mark is clearly a bad
student of the OT because he takes the verse out of context. Clearly
Isaiah was not talking about John the Baptist! But wait a minute. If
Mark takes Isaiah out of its historical context and reinterprets the
passage in light of Christ...then cannot we do the same??<br />
<br />
Word problem: John the Baptist/baptizing in verse 1:4<br />
Literally
the text reads "John the one who baptizes" or even "John, while
baptizing." However, I do not think calling him "John the Baptist" is
an unfair translation. In fact, Mark will call John the
Baptist elsewhere, 6:25; 8:28. Here Mark is emphasizing his activity
of baptizing. The most complex thing however is simply the word
"baptism." We have 2,000 years+ of interpretation of this word. In
this pre-theological usage it simply means, "to dip in water to wash."
It came to mean, according to the Freiberg dictionary, "<span lang="EN">of Jewish ritual washings <i>wash, cleanse, purify by washing." </i>The
point of all this is that John's Baptism is not necessarily what we
think of as our baptisms. This is not a baptism of grace; it is not a
baptism of binding oneself to Jesus ministry, much less his death and
resurrection. John was telling people to commit themselves to God and signify
their repentance with Baptism.</span><br />
<br />
Textual problems: "Of God" in verse 1:1<br />
The
phrase "of God" (του θεου, tou theou) is not found in all the manuscripts. It is
pretty debatable from a textual point, although I think Nestle Aland
27's double brackets are a bit strong. Some significant manuscripts
have it. The NET Bible notes offer a really fascinating hypothesis as
to why the "son of God" is dropped from various manuscripts (based on the
particular letters that are used). However, this is kind of a moot
point for the Gospel of Mark. Jesus clearly is the son of God in the
book; the question is when and how do we learn this. From the first line
of the book? No. From the cross. From a centurion nonetheless.
Perhaps it simply adds to the great mystery novel that Mark wrote...<br />
<br />
Punctuation problem: "In the wilderness" in 1:3<br />
The
position of the phrase "in the wilderness" is arbitrary. We do not
have the original punctuation is either Hebrew or Greek. Later Jewish
monks added the punctuation (suggested by the original likely meaning of
the verse), "A voice cries out, 'In the wilderness prepare the way'" but
the writer of Mark moves the break and makes it "A voice cries out in
the wilderness, prepare the way." Admittedly, we really don't know
Mark's original punctuation (this was not passed on for the first four
centuries at least) but Mark definitely seems to suggest a change from
the Hebrew.<br />
<br />
Participle problem: "confessing" in 1:5<br />
The
tenses of the Greek participles fight against an "Ordo Salutis" in this
passage. Baptizing and confessing occur at the SAME time CONTINUALLY.
Not one after the other (imperfect active verb with a present participle
== concurrent, on-going action). The people do not confess and then
get baptized or the other-way around. They are doing both of them.</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-75471222903588460402023-12-03T10:39:00.000-08:002023-12-05T05:34:44.085-08:00Isaiah 40:1-11 <p><span style="font-size: small;"><i>The passage is found in the Narrative and Revised Common Lectionary, Advent 2, Year 2 (Most recently Dec 10, 2023).</i></span><br />
<br />
<span style="font-size: small;">Summary: This passage is almost impossible to translate because one has Handel's Messiah in the background! One possible direction: Highlight the work of the Holy Spirit, as that which kills but also creates through compassion and comfort. But I am preaching in Advent so I will focus, most likely, on preparing the way. In what way do we need a wilderness, a time of disconnecting, to connect to God? In what way is God's Holy Spirit present to us in the wilderness? I would argue that the wilderness is not a time of listening to inner voices, but a time of being comforted by the communion of saints and hearing the Word of God.</span><br />
<br />
Key words:<br />
<span style="font-size: large;"><span style="font-size: large;">
<span style="font-size: large;">נחם <span style="font-size: small;">("nakham" meaning "comfort, repent or compassion", vs 1) This word appears in all sorts of amazing and significant passages. It can mean a range of things -- comfort, repent or have compassion. The idea is someone taking a deep breath. In this case, the translators of every language, whether Greek speaking Jews in the 4th century BC, or Jerome in the 4th century AD, to modern English translators, have translated this word to mean "comfort." I agree! The question remains linguistically in the passage -- who is doing the comforting? The ancient Israelites to each other? God? The pastoral question for us is -- who comforts us? How is do we experience God's comfort?</span></span></span></span><br />
<span style="font-size: large;"><span style="font-size: large;"><span style="font-size: small;">Lastly, it is interesting that the Greek translation of this word παρακαλεω (parakaleo) will also be used as a title for the Holy Spirit in John's Gospel!</span></span></span></p><p><span style="font-size: large;"><span style="font-size: large;">י</span>ד</span><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: small;"> ("yad", meaning "hand", vs 2) It is strange and disconcerting that the same God who offers comfort is also the same God, from whose hand the people have taken punishment. It is a reminder that God has two hands -- one to punish and one to build up. (An article by David Lose talks about these <a href="https://wordandworld.luthersem.edu/content/pdfs/19-3_Politics/19-3_Lose.pdf">two hands</a>) in Luther's writings. </span></span></span> </p><p><span style="font-size: large;"><span style="font-size: large;">
מדבר <span style="font-size: small;">("midbar", meaning "wilderness", vs 3) Wilderness does not mean "place where God is not." The book of Numbers records God's faithful presence in the wilderness. Wilderness can mean a time of reflection and examination, comfort and repentance, but certainly not banishment from God. </span><br />
<span style="font-size: small;">Final note: If you are curious about the position of the comma in the sentence:</span><br />
<span style="font-size: small;">A voice cries out in the wilderness prepare the way of the Lord...see this week's post on </span><a href="http://lectionarygreek.blogspot.com/2012/11/luke-31-6.html"><span style="font-size: small;">Luke 3</span></a></span> </span><br />
<span style="font-size: large;"></span></p><p><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;">מ</span>ס</span><span style="font-size: large;">ל</span><span style="font-size: large;">ה</span> <span style="font-size: small;">("mislah" meaning "highway", vs 3) The word highway is a fairly modern word!! The point here is that this is not a city street, but a royal road that would have been constructed. As <a href="https://netbible.org/bible/Isaiah+40">NET Bible</a> offers: </span></span></span>"typically refers to a main road, possibly paved with stones or made level with fill (see <i>HALOT</i> 606 s.v. and <i>The Concise DCH</i> 230 s.v.)." The point is that there is a royal entourage coming into town!</p><p>
<span style="font-size: large;">רוח</span> ("ruach" meaning "spirit, voice or breath", vs 7) The "literal" translation could be "the spirit of God blows upon it." I find it quite strange that <span style="font-size: small;">anyone </span>would want to translate this as breath. What is God's breath if not God's spirit? This is important because it helps us recognize that the Spirit's work specifically in this passage but also more generally in the work of putting to death. It is also worth noting that the Spirit is connected here to the Word of God (vs 8) and finally proclamation of the good news (9)<br />
<br />
<span style="font-size: large;"><span style="font-size: large;">רעה</span> <span style="font-size: small;">("rahah" meaning "shepherd", vs 11) It is striking that the glory of the Lord is revealed not simply in power, but in merciful compassion. God's alien work may be bringing about death and destruction, but the proper and crowning work of God is exhibiting mercy.</span></span><br />
<span style="font-size: large;"><span style="font-size: small;">Side grammar note: the is technically a verbal noun, like "the one who shepherds" or more literally "shepherder"</span></span></p><p><span style="font-size: large;"><span style="font-size: small;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;">י</span></span>ש</span><span style="font-size: large;">א </span></span></span></span></span></span><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;">ע</span>ל</span></span><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;">י</span></span></span></span><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;">ת</span></span></span></span></span></span></span><span style="font-size: large;"><span style="font-size: small;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: small;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;"> י</span></span>נ</span><span style="font-size: large;"><span style="font-size: large;"><span style="font-size: large;">ה</span></span></span><span style="font-size: large;"><span style="font-size: large;">ל</span></span></span></span></span></span></span></span></span> </span><span style="font-size: large;"><span style="font-size: small;">("raise up those who are giving suck and lead them", 11) This verse can fairly be translated as "He will gently lead the mother sheep." But I see it a bit different: He will raise up and lead those who are nursing, those who are feeding. This is a little word of hope for those involved in ministry -- who are feeding other sheep. God will raise you up and lead you. The word lead here is also used in Psalm 23 -- lead us besides still waters. The leading is not into a hard place, but a place of rest.<br /></span></span></span></span></p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-24507027263053059432023-11-27T13:13:00.000-08:002023-11-28T05:17:31.098-08:00Mark 13:24-37This passage is used in the Narrative Lectionary (along with <a href="http://lectionarygreek.blogspot.com/2012/11/mark-131-8.html">Mark 13:1-8</a>)<br />
It is also for Revised Common Lectionary for Advent 1, Year B, most recently Dec 3, 2023<br />
<br />
Summary: Check your 2nd coming baggage at the ticket counter and preach the text!<br />
<br />
For those preaching on those during Advent: This passage is a great passage for a culture swamped with Christmas chores. Our focus should not be on to-do lists that come and go, but on Jesus Christ and his Word!<br />
<br />
Otherwise: I also think you can play around with the word authority and derive the mission of the church from Mark's Gospel: While we await the coming of Christ in an age of idolatry masked as piety, we are to pray and teach prayer; cast out unclean spirits and heal people; we are to spread the Good News of repentance and forgiveness.<br />
<br />
Key words:<br />
γρηγορειτε ("watch out". 13:34, 35 and 37) This word comes into English as "Gregory". To note: in the very next chapter the disciples will not be able to stay awake...<br />
<br />
θλιψις ("suffering", "distress" or "tribulation"; 13:24 and also 13:19) This is hard word to translate. "Suffering" has all sorts of baggage, both in the Bible and in our culture. "Tribulation" can mean a particular thing to certain people. As Wikipedia helpfully summaries:<br />
<br />
In the <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Futurism_(Christian_eschatology)" title="Futurism (Christian eschatology)"><span style="color: #0645ad;">futurist</span></a> view of <a href="http://en.wikipedia.org/wiki/Christian_eschatology" title="Christian eschatology"><span style="color: #0645ad;">Christian eschatology</span></a>, the Tribulation is a relatively short period of time where anyone who chose not to follow <a href="http://en.wikipedia.org/wiki/God_in_Christianity" title="God in Christianity"><span style="color: #0645ad;">God</span></a> before the <a href="http://en.wikipedia.org/wiki/Rapture" title="Rapture"><span style="color: #0645ad;">Rapture</span></a> and was left behind (according to <a href="http://en.wikipedia.org/wiki/Rapture#Pretribulation" title="Rapture"><span style="color: #0645ad;">Pre-Tribulation</span></a> doctrine, not <a href="http://en.wikipedia.org/wiki/Rapture#Midtribulation" title="Rapture"><span style="color: #0645ad;">Mid-</span></a> or <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Post_Tribulation_Rapture" title="Post Tribulation Rapture"><span style="color: #0645ad;">Post-Tribulation</span></a> teaching) will experience worldwide hardships, disasters, famine, war, pain, and suffering, which will wipe out more than 75% of all life on the earth before the <a href="http://en.wikipedia.org/wiki/Second_Coming_of_Christ" title="Second Coming of Christ"><span style="color: #0645ad;">Second Coming</span></a> takes place.<br />
<br />
I would translate it "distress" here. But I want to focus on why. Normally I believe in "canonical" translation, that is, help people see connections within the larger context of Scripture. However, suffering and tribulation are such buzzwords that they distract from the immediate point of Jesus: There will be an age of false messiahs and prophets who will claim to be saviors. The great distress is living in an age where people turn away from the true worship to idolatry, the worst kind, where people call it Jesus but it is not.<br />
<br />
Power: There are three different words in this passage that relate to power.<br />
αι δυναμεις (25): When this word (coming directly into English as "dynamite") is in the plural, it means miracles or deeds of power. In this case, it is translated "the powers," a logical translation, but strange use of the word!<br />
<br />
δυναμεως (26): Here the word is an adverb meaning powerfully<br />
<br />
εξουσιαν (34): Here the word means authority. The man in the passage has conferred authority on his people. It is worth noting that in spite of the fact that the end is coming, Jesus has still given us authority to do works. In chapter 6 of Mark's Gospel, Jesus gives his disciples authority. In that case, they were called to cast out unclean spirits, heal, evangelize and preach repentance. In chapter 11 you might also argue that Jesus gives his disciples authority to pray, to teach and to forgive. If you put these together, you come up with the mission of the church in Mark's Gospel:<br />
While we await the coming of Christ in an age of idolatry masked as piety, we are to pray and teach prayer; cast out unclean spirits and heal people; we are to spread the Good News of repentance and forgiveness.<br />
<br />
Grammar note one: Why learning future participles is a waste of time<br />
The construction of 13.25 is so odd. The word for 'fall' here (from pimp-oo; πιμπω) is a present tense participle used with the a "to be" verb in the future tense. This construction (instead of a future participle) is a good lesson of why you should not waste any time learning future participles. They are so rare and even Greek speakers avoided them with other constructions, using the familiar English construction of: "They will be falling"<br />
<br />
Grammar note two: Strong future denials<br />
In 13.31 the promise of Jesus that his Words will never pass away is a ου μη construction, ie, a STRONG future denial. Also interesting is that this word (parercho-mai; παρερχομαι) appears in 2 Cor 5:17, Behold, Everything has <i>passed away</i>. This could effectively be translated, "no way, never gonna happen."RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com1tag:blogger.com,1999:blog-1464957759950783561.post-35821408216683865732023-11-20T05:22:00.000-08:002023-11-20T07:12:33.766-08:00Matthew 25:31-46<p><i>This passage occurs on Christ the King Sunday, Year A, most recently November 26, 2023.</i><br />
<i> </i> <br />
Summary<br />
Much like the beatitudes, it is hard to preach this text without steering off the cliff of works righteousness. A few thoughts. First, a goat and sheep are born that way; the sheep did not become sheep by their actions; neither for the goats. They are declared righteous, but the text never declares them righteous because of their action. It simply says they are righteous. They did X, Y and Z good things. Lutherans believe the righteous do good things. Second, the sheep are not endeavoring to save their hides but they are simply helping people. The goats were perfectly willing to help Jesus to help themselves, but they weren't interested if it didn't get them points. The whole freedom in faith righteousness is that we no longer have to work about our own reputation (glory) or status before God but instead can worry about our neighbor. The goats never got that far. Lastly, for Matthew glory is found in judgment. For Lutherans we believe that judgment comes on the cross, which points toward the cross being the center of glory. Even if this seems stretching it the basic point of this text is a theology of the cross: Jesus's glory is revealed, yet still somewhat hidden, in the brokenness of the world.<br />
<br />Simpler summary: simul iustus et peccator. Tell them they are goats. But tell them they are also sheep for whom the Good Shepherd died, the king of glory over sin, death and the devil.</p><p>Key words:<br />
δοξα ("glory"; 25.31) It is interesting to note that in the Gospel of Matthew the word δοξα is connected with Jesus second coming and judgment (see 16:27; 19:28; 24:30). Perhaps it is worth reflecting on -- what is so glorious about judging? Perhaps it is the purification of the people? Of creation? While we obsess over the potentially painful and violent cleansing, it seems that for Jesus this is the means, not the end. Jesus cleanses the temple; in Matthew's Gospel he restores it to a place of healing. This is a reminder that there is not a linear path to healing; that it will take judgment and "birth pains." (Matthew 24:8)<br />
<br />
εθνος ("gentiles" or "nations"; 25.32). When used in the plural it normally means "gentiles" ie, non-Jews. Jesus will finally tell us to go to all the nations. This also forces a different take on Jesus words -- perhaps this is about the judgment of peoples, not simply individuals. But yet, a close look at the Greek reveals that what is judged is not the nations, but individuals...(see note below).<br />
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κληρονομήσατε (from "κληρονομεω" meaning "inherit"; 25.34) This word can mean receive, but it really involves inherit. An inheritance means two things: First, that someone died. Second, that there is a gift. The kingdom given to us is a gift in Jesus Christ and his death.</p><p>ο ποιμην ο βασιλευς (the shepherd; the king; 25:32; 25:34) It is interesting here that Jesus declares himself to be a shepherd-king! I wonder if this is the ancient way of understanding servant-leadership.<br />
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ξενος ("stranger"; 25.35) The phrase, 'I was a stranger and you welcomed me' actually has the word: "xenos" as in xenophobia. Furthermore, the verb is "synagagete," from which we get synagogue. To translate a different way: "I was an outsider and you gathered me to worship." "Synag-oo" as a verb does not mean invite to church, but the word underneath means gather. I think Jesus is implying something stronger than simply welcoming strangers but more like: ushering in freaks. </p><p>εμοι εποισητε ("You did to me", 25:40) Jesus begins his teaching ministry with the beatitudes, a declaration that God doesn't operate like the world. Here Jesus ends his teaching ministry by affirming that indeed, God doesn't operate like the world. Jesus, as God, doesn't simply bless the weak and infirm from afar, but stands with us. This helps us see what is truly happening in the cross, where God stands with the weak, with the condemned, with the one suffering, with the sinner.</p><p>It is interesting that the word δοξα can mean "reputation" or even "honor." What is the honor of God? To be with those whom the world has forgotten. What is God's reputation? To be with those whom the world doesn't care about.</p><p>κολασι(ς) (translated as "punishment", 25:46) A quick look in almost Greek dictionary reveals this word has many shades of meaning and a fascinating entomology. There is a sense here of pruning David Bentley Hart, in his translation of the New Testament, offers the following footnote that helpfully summarizes what the Lexicons offer: </p><p style="margin-left: 40px; text-align: left;">"The word κολασις originally meant 'pruning' or 'docking' or 'obviating the growth' of trees or other plants, and then came to mean 'confinement', 'being held in check', 'punishment' or 'chastisement' chiefly in connection with correction. Classically, the word is distinguished (by Aristotle, for instance) from τιμωρια which means retributive punishment only. Whether such a distinction holds here is difficult to say, since by late antiquity κολασις seems to have been used by many to describe punishment of any kind. But the only other use of the noun in the New Testament is in 1 John 4:18, where it refers not to retributive punishment, but to the the suffering experienced by someone who is subject to fear because not yet perfected in charity. The verbal form (κολαζω) appears twice: in Acts 4:21, where is clearly references only to disciplinary punishment, and in 2 Peter 2:9 in reference to fallen angles and unrighteous men, where it probably means 'being held in check' or 'penned in' [until the day of judgment].</p><p style="margin-left: 40px; text-align: left;">Another interesting reference to ancient Greek is found in the TDNT (Kittel): Who discusses Plato's view that, "Punishment brings blessing by freeing from a false frame of soul."</p><p style="text-align: left;">Ζωη ("zoo", meaning "life", here used in conjunction with "everlasting"; 25:46) The theme of "life" and "everlasting life" is not nearly as developed in Matthew's Gospel as it is in John's Gospel, but it is present. What is more common is the language about the Kingdom of God. My sense is that Kingdom of (Heaven) in Matthew's Gospel = Life in John's Gospel.</p><p style="text-align: left;">Grammar: Unclear antecedents<br />
Like in English, Greek uses pronouns. Sometimes it is unclear what "it" is referring to. For example, the Greek says, "throne of glory of his." Is the throne his or the glory? Probably doesn't matter in this case, but worth reminding ourselves that Greek does have ambiguities.<br />
In 25.32 the object of the word "divide" is interesting. Jesus has just finished talking about the εθνος (gentiles), which is a neuter noun. The pronoun object of the word divide is a masculine plural, suggesting the nations are not what are divided, but the individuals in the nations (masculine plural pronouns can refer to a group that has both men and women).</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-19472081239347503442023-11-13T04:28:00.000-08:002023-11-14T04:18:46.130-08:00Matthew 25:14-30<p><i>This passage occurs in the RCL "Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently November 2023.</i><br />
<i> </i> <br />Summary:<br />
Alas, another Matthew Parable that seems to preach the Law and not the Gospel. As a person and as a congregational leader, this passage troubles me. Yet there is a bit of Gospel is we pay close attention here. The master gives talents to his slaves. Talents are huge sums of money. What kind of person gives someone 1 or even 2 or even 5 to 10 million dollars?? What kind of person gives slaves this kind of money? Sure, this parable may serve as warning not to hide our gifts. Law, law and more law. But the good news is this: God gives us his assets in a way that in unimaginable in the real world of money. (You might also say that God blesses his slaves' investments in a way unimaginable in this real world of money...)<br />
<br />What was new in 2020: Focusing on people as the gifts we have been given.</p><p>What is new in 2023: Focusing on how faith means taking risks and facing the fear of making a mistake.<br />
<br />
Key words:<br />
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ταλαντον ("talent", a measure of gold weight worth roughly a million dollars or 20 years worth of a standard persons wages, 25:15). While this parable may produce guilt and anxiety in us that we don't do enough, it is worth remembering that anyone who gives away 5 talents to his <i>slaves</i> (not friends, slaves) doesn't value money they way the rest of us do. 5 talents would be 5-10 million dollars; 100 years worth of human labor entrusted!</p><p>I think a sermon nugget here is realizing how much is entrusted to even the person with one talent. Sometimes we compare ourselves to others and then convince ourselves that either we a) don't have responsibility to make an impact in the world or b) we have no capacity to do good. We hide our talent. Even when we are not given the "most" we still have more than we need and can work in the Kingdom with our gifts.<br />
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τα υπαρχοντα ("possessions", 25:16) <i>see below for a grammatical explanation of this word. </i>This word does mean possessions, but it comes from the verb for "to be" an does not simply mean goods, but really the entirety of one's resources and means. For instance, in Genesis 12:5, Abraham and his family take τα υπαρχοντα of theirs when they are moving countries. Second Peter 1:8 actually describes personality traits as υπαρχοντα. This word is probably better translated as "assets."<br />
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εκερδησεν ("gain" from κερδαινω, 25:16) Worth remembering that Paul said that all of his achievements were "dung" in order that he might gain Christ. Also worth noting is that Jesus, in all three synoptics, warns of "gaining" the world (same word) but losing the soul. Jesus is not simply teaching financial advice, but conveying a deeper meaning about the Kingdom of God.</p><p>εκρυψεν ("hide", κρυπτω, 25:18) The word here literally means "encrypt." The sin here is not having enough gifts, but hiding that which we have. I wonder too if it is worth playing with this word "hide" and how people hide their gifts.<br />
<br />φοβηθεις ("fear", 25:25). What is the fear of the third servant? Interestingly, the third servant is not afraid of losing money for his sake (why people typically refuse to share what they have - they fear they will lack) but because he fears he will not do it right. What fears hold people back from sharing their gifts? Normally we would preach on the fear of not having enough, but not doing it right might also be a fear worth unpacking with people. In 2023, I focused my sermon on the need to take risks for the Gospel. In order to gain in the market, one must invest; living in faith is moving ahead in an uncertain world in which we might make mistakes. This leads to a nice Gospel message - God takes the risk of giving to us, knowing that God always has and always will make things right.</p><p>
Grammar Review: I thought substantive participles were easy!<br />
Generally, one of the easiest participles to translate are a group called "substantive." Basically, the form is 'the word the'+'participle' and it is translated the 'one(s)/thing(s) that do this verb'. So in verse 14, you have τα υπαρχοντα. The second word is a verb meaning "to be" so this substantive participle is translated, "the things that are." In this case, this is an idiom which means something akin to "possessions" or "assets" but at its core, it is a participle made into a 'substance' by the word 'the'.<br />
<br />
However, Greek can get pretty fancy with the substantive participle. They can stick words in between the 'the' and the partciple. For example, in 25:18<br />
ο δε το εν λαβων means "But the one having one (talent)." First, it is tricky because you have to figure out that the words το εν refer to "the one talent" but it is especially tricky because you have to realize that ο goes with λαβων and becomes "the one who has." Lastly, you have to unpack the middle and put it on the end to translate it because in English you cannot have, outside of poetry, "the one one talent having." <br />
<br />
The nice thing about such participles is that they allow Greek to build some monster phrases, which ultimately are not that hard to translate. You just have to identify the participle pieces (in this case the 'the' and the participle), translate them and then go after the middle.</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-59146659758471319702023-11-06T05:08:00.000-08:002023-11-07T05:21:13.488-08:00Matthew 25:1-13<p><i>This passage occurs during year A in the Revised Common Lectionary season, most recently November 12, 2023.</i><br />
<i><br /></i>
<i></i>Summary: This is a tough passage to preach on! I am still wrestling with this passage so I offer you some Greek insights that hopefully allow you to build a message!</p><p></p><p>I would offer, not so much a great point, but a basic exegetical point.
Matthew 25 has three parables. Each point toward the reality of
judgment. But each successive parable gives us a sense of what is
important. Focus on Christ (1st parable); by using the gifts you have
(2nd parable); for the sake of the least (3rd parable). They need each
other in many ways.<br />
<br />
Note: Because this parable involves a group of women (a bit unusual), the endings on words might be a bit unfamiliar!<br />
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παρθενοις (plural of Parthenos, "virgin" or "young (unmarried)" woman; 25.1) In our culture we hear the word virgin with all sorts of other connotations, related to sexual purity, as opposed to unmarried state. Furthermore, I wonder if translating this as bridesmaids (see NRSV) makes the most sense. First, there is no ceremony that includes the bridegroom marrying these women. Second, Jesus doesn't advocate/project/encourage for polygamy anywhere else. Third, the new testament presents the whole church as the bride collectively, not individually. Finally, there is an alternate reading, "Bridegroom and bride." The textual evidence is much stronger for "bridegroom" alone, but significant (western) manuscripts have both included. In this case, I do not think one should add back in the words; they don't seem in the original. But I think this textual problem, along with the other problems, suggests this word should be translated at least as maidens, if not bridesmaids, instead of the loaded term virgin. <br />
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μωραι ("mooria" meaning "fool"; 25.2) The word for fool is "mooria"...like moron, or like "foolishness to Greeks."<br />
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φρονιμοι ("phronimoi" meaning "wise"; 25.2) Again, a huge connection here with Paul's letters to the Corinthians. Furthermore, this word will be turned upside down by Paul in many ways, as he fights against the notion that wisdom/wise thinking was being unmoved (ie, stoic), but instead argues that wisdom is about taking on the Christian character of being moved to suffer for others (Philippians 2). In this particular story, the wise seem like they are wise in the "stoic" sense rather than the Christian sense.<br />
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ηγερθησαν (from εγειρω meaning "arise"; 25.2) This is from the word stand/raise up that also means resurrected.<br />
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εκοσμησαν (from κοσμεω, like cosmos, meaning "trim"; 25:7) The word for "trimmed" lamps here is actually "adorned" perhaps recalling for you the hymn: Soul adorn yourself in gladness. To trim the lamp is to adorn the lamp, the light of Christ!; to adorn the soul!<br />
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εκλεισθη (from κλειω, meaning "close"; 25.10) I don't like this image. It suggests people that want to get into the doors of the Kingdom of Heaven cannot. A silver lining? Jesus is the one who opens up the doors (the word for the tomb's entrance is also "door" in Matthew 27:60). The only one with the power to open the door is Christ, not us with our lamps.<br />
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γρηγορειτε (from γρηγορε, like the name Gregory!, meaning "watch out"; 25:13) This verb is in the present tense, suggesting this is to be an on-going activity. My sense is that we have lost this sense of watching out for the coming of Christ in our churches today. If we are to regain this though, we must offer people what the Bible offers them about Christ's return: both fear and hope.<br />
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For those reading this with the Thessalonians text:<br />
25:1 The word 'meet' in Matthew is similar to the word
meet that is found in the Thess. text for this week (απαντησις vs. υπαντησις). What a contrast of the meetings -- one of a king in
power and the other of bridegroom.<br />
<br />
25:5 The
words here for 'sleep' are different from those in 1 Thess. (This does
not mean one can/should not make a comparison; just pointing it out). In fact, "sleep" is probably why they chose to include this passage.</p>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com0tag:blogger.com,1999:blog-1464957759950783561.post-47138627650909309902023-10-30T13:01:00.000-07:002023-10-31T05:26:14.030-07:00Matthew 5:1-12<i>This passage occurs in the Epiphany season of the Revised Common Lectionary (Year A), most recently January 2023. It also occurs on All Saints Day, Year A, most recently November 2023.</i><br />
<i> </i> <br />
Summary:<br />
A very familiar passage. What caught me this time was the focus on Jesus teaching them: διδασκω. Jesus is presented as a teacher in the Gospels. Sometimes in our (Lutheran) emphasis on Jesus as savior we overlook Jesus as teacher. This passage, if not Matthew's Gospel, can rub us the wrong way as theologians because it portrays Jesus as moralistic; in fact, it even seems to be moralistic and therapeutic. So where is the theology of the cross? Well, in the beatitudes, God once again is showing up in the wrong places for the wrong people. This is the theology of the cross and something worth teaching.<br />
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στομα ('mouth'; 5:2) The prophets Isaiah, Jeremiah and Ezekiel all use this expression to talk about the Word coming from the mouth of the Lord. The Lord also tells Moses he will open his mouth to speak before Pharoah. It does not seem an entirely common phrase, but one really picked up by these four prophets, all of whom faced false prophets. I suggest with this strange wording, Matthew harkens back to this prophetic tradition, portraying Jesus as the Word of God who had spoken through the prophets.<br />
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εδιδασκεν ('began to teach'; imperfect form of διδασκω; 5:2) Jesus teaches in all four Gospels. The question is, what is he teaching them? About heaven? About how to live? About how they are all sinners in need of grace? Sometimes as Lutherans we want to avoid Jesus as teacher - making him into Moses - but the Gospels have no problem with Jesus teaching!<br />
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παρακληθησονται ('they will be comforted', future passive of παρακαλεω; 5:4) This is a major word in the Bible; in fact, the word for Holy Spirit (the advocate in John 14:26) comes from this verb. In Isaiah 40, God promises to comfort the people. Have fun with the concordance on this one! It is fair to say that, although Jesus is not simply a big teddy bear, part of the mission of God is comfort.<br />
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ονειδιζω ('reproach' or 'insult'; see also 5:11; 11:20; 27:44). This word appears twice more in Matthew's Gospel...once when Jesus rebukes the unrepentant and finally when Jesus himself is on the cross. This would mean that Jesus is blessed even on the cross. Moreover, it shows that Jesus is not simply talking about his disciples' conduct, but talking about his own ministry.<br />
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μακάριος (‘blessed’ or ‘happy’: 5:3 and throughout the passage): The theological Lexicon of the New Testament (Spicq) gets to the core of this word and its striking use in the beatitudes. After a long summary of the Greek understanding of what it means to be blessed (pretty much what average Americans think, namely, healthy, wealthy and wise), the Lexicon finally assesses Jesus' use: “It is impossible to insist too strongly on the meaning of this μακάριος …This is much more than contentment; it is an interior joy that becomes external, elation translated into shouts, songs, acclamations. …Secondly, the new faith implies a reversal of all human values; happiness is no longer attached to wealth, to having enough, to a good reputation, power, possessions of the goods of this world, but to poverty alone.”<br />
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η βασιλεια των ουρανων (5:3; the kingdom of heaven): Matthew's Gospel does not use the phrase kingdom of God. Some scholars speculate this may be out of deference to the word God that comes from Matthew's Jewish piety. Generally Matthew only uses θεος in quoting the OT; κυριος (often the NT translation of YHWH) is reserved for its more secular meaning, "master." <br />
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Grammar review and verse translation: To be or not to be?<br />
NRS Matthew 5:3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.<br />
μακαριοι οι πτωχοι τω πνεθματι οτι αυτων εστιν η βασιλεια των ουρανων<br />
<br />
First clause: μακαριοι οι πτωχοι τω πνεθματι <br />
In Greek, you do not (always) need to use the verb "to be." You can simply add it. So the sentence reads: "Blessed the poor in spirit." You supply the "are." <div> <br />The phrase τω πνεθματι is challenging for a translator, even though the words are straight forward. The simplest translation is to interpret the dative as indicating location (where it is). But then what does "Poor in the spirit" mean? Psalm 34:18 has a similar phrase often translated "discouraged." <br />
<br />
The second clause: οτι αυτων εστιν η βασιλεια των ουρανων<br />
is more interesting. In this case we have a "to be" verb - "εστιν"<br />
What is most peculiar is the genitive case in which we find "αυτων" and "ουρανων." The genitive can be translated a number of ways. Consider how many relationships the word "of" can imply in English: Kingdom of Fish. Does this mean possessive (it belongs to the fish) or partitive (it consists of fish) or objective (kingdom for fish). So in this case, "αυτων" might be a possessive genitive, like "the kingdom of heaven BELONGS to them." However, nothing suggests why it couldn't be partitive, ie, "the kingdom of heaven CONSISTS of them." In fact, it might even be "objective," as in "the kingdom of heaven is for them." I think "belongs" (possessive) is probably the most natural use of the genitive, but this exercise reminds us possibilities. Likewise, "heaven" is in the genitive, which mean all of these translation possibilities exist for it as well. (Also worth throwing in there is that οτι can mean "because" or "that")<br />
<br />
So, this sentence could read:<br />
"Happy are the poor in spirit that the kingdom belonging to God consists of them."<br />
or<br />
"Blessed are the poor in spirit because the kingdom which belongs to God belongs to them."<br />
or <br />
"Blessed are the discouraged because the kingdom from God is for them."<br />
And so forth!</div>RJMhttp://www.blogger.com/profile/07696792012288212371noreply@blogger.com4