This passage occurs in the Narrative Lectionary, Year 4, most recently Nov 2013. It is also the Old Testament passage for Christmas in the RCL.
Summary: The inclusion of this passage at this particular juncture, it seems, is designed to have us read Isaiah within its historical context. (Which probably means reading Isaiah 8, yuck). Ultimately, I think reading within the broadest narrative is the only way to intepret it. Matthew sees this passage as prophetic about Jesus; therefore, even if Isaiah didn't have this fully in mind (a debatable point) we don't have to debate whether it ultimately referred to Jesus. Matthew said so. QED. The historical context us, reminds us that God, even in the midst of his wrath, still is a God of mercy, whose proper and ultimate aims are life and joy, not death and destruction. In terms of the Hebrew, I have focused on vs. 1 and 2 and the names given to Jesus.
Note: I am actually preaching this week on Isaiah 6, so I apologize for the shorter blog post.
Key Words focusing on Isaiah 9:1-2:
צלמות ("tsalmwet", "deep death like darkness") This word shows up in Psalm 23:4. I wonder if this is a good word to describe what we saw in the recent Typhoon in the Philippines. The people walking in the land of shadowy death. We know from Scripture that Christ is present in this suffering to.
פהא ("pele", "wonder") In the English language, wonderful is a word used by grandmothers to describe the artwork of their grandchildren. Wonder in the Bible means God is doing something, like 7 wonders of the world, or like God making barren Sarah pregnant or the 10 plagues.
יועצ (yo-atz, "counselor", technically a verbal noun) The NET couragously and creatively translates this as "strategist." While I think the captures the military nature of the passage, but doesn't seem completely fair to the word, which means more simply advisor. I think it also becomes highly probelmatic for us to see Jesus as our strategist rather than our advisor. A strategist figures out how we can achieve our aims; a counselor or advisor directs us. Nothing in this section describes this baby as one who is part of our agenda and not the other way around.
אביעד ("aveeyad", "eternal father") This is quite a title for a baby. This is and the title of mighty God make me really wonder how Isaiah could actually not be imputing divinity to the baby. I also wonder how we reconcile the idea of Jesus being father.
שלומ(shalom, "peace") Peace here means something far more than truce. It means wholeness and restored relationship. In Hebrew, peace entails righteousness, something that Christ brings about. This is the last name, the last word, peace, really, wholeness.
Tuesday, November 12, 2013
Tuesday, November 5, 2013
Amos 5
The narrative lectionary, year 4, includes: Amos 1:1-2; 5:14-15, 21-24. In this post I focus on Amos 5.
Summary:
I find the Hebrew beautiful in this section. Is presents three couplets of rejection, each with a different image and sense (God will not smell, look or hear the people). Yet it leaves me curious as to how to translate the imagery of vs 24. Are the waters of justice a raging river or simply waters? Is the stream of righteousness a torrent, gorging flood or a cool stream to refresh all life? Of course, its both. While this particular passage (and the balance of the book) speak of God's alien work of judgment, it also promises God's redemption (see the last few verses of the book!)
Key words:
דרש ("seek" (darash); Amos 5:4, 5, 6, 14)): This word only appears once in this week's narrative lectionary snippet. But it is a reminder that at its heart, prophets are always calling for repentance more than announcing judgment.
סבאות ("army"/"hosts" (sabboth); Amos 5:14, 15, 16, 27) I always thought this was Lord of the Sabbath as a kid. I had no idea this meant Yahwah of the Army. What to do with this term? Two interesting things about this term. First, it is found in its full fury in Amos 3:13, where God is announcing his militaristic judgment against the nation. Yet, 4:13 also makes it clear that this word doesn't simply mean military might, but also his providence in creation.
In fact, the word in Greek (LXX) is not "army" or "military" but παντοκρατωρ, which means, almighty or literally "all holding." The power of God's hand is not simply to kill but to make alive. I think that ultimately a comparison of 4:13 and 3:13 reveals that even in this military image of God, even in this book of judgment, we find the two hands of God at work:
The alien work - to destroy
The proper hand - to make life
Restoring creation requires both
Sense words in vs 21-24:
ריח (Smell-21; Technically it means to open wide, as in the nostrils open wide)
-I will not smell your religious assemblies
נבת (Look-22);
-I will not look at your peace offerings
שמע(Hear-23);
-I will not hear the music of your stringed instruments
Most translations cover this up, but is a beautiful, crescendoing three pronged couplet of images. (In Hebrew, rhymes are not based on sound, but on meaning; each vs 21, 22 and 23 is therefore a rhyme).
מימ ("waters" (mayim), 5:24) The only thing modifying water is "of justice." In short, there are waters of justice. But what kind of waters?
נחל
("wadi; torrent" (nahal); 5:24). While TWOT indicates: "This noun usually refers to a dry river bed or ravine which in the rainy season becomes a raging torrent, and/or the resulting torrent," there are many examples in the Bible where it simply means a stream. Most importantly for us, Elijah (the narrative lectionary star last week), drank water from a Nahal; it nourished him.
I think within this particular context of Amos, a more violent translation makes sense, but I think one cannot deny the canonical understanding of what kind of waters God pictures of justice and righteousness. I think finally the flood will give way to waters of life around the tree of life, the cross.
Technical note: The verb in 23 switches to the singular second person (you instead of all of you). The NET Bible notes this might mean that the prophet is attacking one individual. I think a better understanding is simply that as the prophet levels the accusations, it becomes clear that ultimately, all the nation is guilty as one.
Summary:
I find the Hebrew beautiful in this section. Is presents three couplets of rejection, each with a different image and sense (God will not smell, look or hear the people). Yet it leaves me curious as to how to translate the imagery of vs 24. Are the waters of justice a raging river or simply waters? Is the stream of righteousness a torrent, gorging flood or a cool stream to refresh all life? Of course, its both. While this particular passage (and the balance of the book) speak of God's alien work of judgment, it also promises God's redemption (see the last few verses of the book!)
Key words:
דרש ("seek" (darash); Amos 5:4, 5, 6, 14)): This word only appears once in this week's narrative lectionary snippet. But it is a reminder that at its heart, prophets are always calling for repentance more than announcing judgment.
סבאות ("army"/"hosts" (sabboth); Amos 5:14, 15, 16, 27) I always thought this was Lord of the Sabbath as a kid. I had no idea this meant Yahwah of the Army. What to do with this term? Two interesting things about this term. First, it is found in its full fury in Amos 3:13, where God is announcing his militaristic judgment against the nation. Yet, 4:13 also makes it clear that this word doesn't simply mean military might, but also his providence in creation.
"For lo, the one who forms the mountains, creates the wind, reveals his thoughts to mortals, makes the morning darkness, and treads on the heights of the earth -- the LORD, the God of hosts, is his name!" (NRSV)
In fact, the word in Greek (LXX) is not "army" or "military" but παντοκρατωρ, which means, almighty or literally "all holding." The power of God's hand is not simply to kill but to make alive. I think that ultimately a comparison of 4:13 and 3:13 reveals that even in this military image of God, even in this book of judgment, we find the two hands of God at work:
The alien work - to destroy
The proper hand - to make life
Restoring creation requires both
Sense words in vs 21-24:
ריח (Smell-21; Technically it means to open wide, as in the nostrils open wide)
-I will not smell your religious assemblies
נבת (Look-22);
-I will not look at your peace offerings
שמע(Hear-23);
-I will not hear the music of your stringed instruments
Most translations cover this up, but is a beautiful, crescendoing three pronged couplet of images. (In Hebrew, rhymes are not based on sound, but on meaning; each vs 21, 22 and 23 is therefore a rhyme).
מימ ("waters" (mayim), 5:24) The only thing modifying water is "of justice." In short, there are waters of justice. But what kind of waters?
נחל
("wadi; torrent" (nahal); 5:24). While TWOT indicates: "This noun usually refers to a dry river bed or ravine which in the rainy season becomes a raging torrent, and/or the resulting torrent," there are many examples in the Bible where it simply means a stream. Most importantly for us, Elijah (the narrative lectionary star last week), drank water from a Nahal; it nourished him.
I think within this particular context of Amos, a more violent translation makes sense, but I think one cannot deny the canonical understanding of what kind of waters God pictures of justice and righteousness. I think finally the flood will give way to waters of life around the tree of life, the cross.
Technical note: The verb in 23 switches to the singular second person (you instead of all of you). The NET Bible notes this might mean that the prophet is attacking one individual. I think a better understanding is simply that as the prophet levels the accusations, it becomes clear that ultimately, all the nation is guilty as one.
Tuesday, October 22, 2013
Cherubs and 1 Kings 8
This passage occurs in the Narrative Lectionary, Year 4 (really the full passage is 1 Kings 5:1-5; 8:1-13).
Summary: For Lutherans working their way through the narrative lectionary, today's story about Solomon building a temple is a tough one. I find two powerful reformation themes here though: Vocation (everyone had to help in building the temple) and semper reformanda (always being reformed;this temple would become a spot that Jesus had to cleanse.) Indeed, I think today's story, when coupled with the cleansing of the temple, suggests a few avenues for reform:
-Including, not just serving, the poor in the church.
-Stop worshiping our buildings (1 Kings 9; a reminder that its not about the temple)
-Overcoming historical differences to work together (Heram and Solomon)
But if you are focusing on this text, and this text alone, I think a fruitful avenue is the image of the Cherub. We make them into fluffy childlike angels. In the Bible they are terrifying. A reminder of what we do to God -- make him fluffy, ignoring his awesomeness! Indeed, in the skyscraper era it is hard to imagine what a profound impact the very size of the temple would have had on viewers.
Key Word:
כרנב
"Cherub" This word appears a number of times in the Bible falling into five categories:
Garden of Eden:
Genesis 3:24 The cherubs guard the tree of life
Ark of Covenant
Numbers 7:28 This describes the Ark of the Covenant (Exodus 26), on which sat two Cherubim, as the place from which God spoke to Moses. For a picture, you can check here. Actually, there a number of pictures online, but you get the idea:
http://hebrewvisionnews.blogspot.com/2012/02/parshat-terumah-inside-ark.html
In Temple:
1 Kings 6:23 and 24: Massive cherub statues in temple (wings 15 ft long); worth noting is that in 1 Kings 7:29 Cherub are listed next to Lions and Oxen
"Horsemen" of God's sky Chariot:
2 Samuel 2:11 Cherub move God's chariot
Ezekiel 10 has a huge description of Cherubs.
-They have human hands
-Their entire body, their rims, their spokes, their wings, and the wheels -- the wheels of the four of them -- were full of eyes all around.
In Heaven:
The OT seems to describe God as existing in the temple, but also in the heavens (ie, the temple and then ark become a model and portal to the heavenly worship). In the New Testament, God's temple is not located in the temple in Jerusalem, but the New Jerusalem in heaven. Thus, the four creatures of Revelation 4 and 5 are likely Cherubim.
Summary: For Lutherans working their way through the narrative lectionary, today's story about Solomon building a temple is a tough one. I find two powerful reformation themes here though: Vocation (everyone had to help in building the temple) and semper reformanda (always being reformed;this temple would become a spot that Jesus had to cleanse.) Indeed, I think today's story, when coupled with the cleansing of the temple, suggests a few avenues for reform:
-Including, not just serving, the poor in the church.
-Stop worshiping our buildings (1 Kings 9; a reminder that its not about the temple)
-Overcoming historical differences to work together (Heram and Solomon)
But if you are focusing on this text, and this text alone, I think a fruitful avenue is the image of the Cherub. We make them into fluffy childlike angels. In the Bible they are terrifying. A reminder of what we do to God -- make him fluffy, ignoring his awesomeness! Indeed, in the skyscraper era it is hard to imagine what a profound impact the very size of the temple would have had on viewers.
Key Word:
כרנב
"Cherub" This word appears a number of times in the Bible falling into five categories:
Garden of Eden:
Genesis 3:24 The cherubs guard the tree of life
Ark of Covenant
Numbers 7:28 This describes the Ark of the Covenant (Exodus 26), on which sat two Cherubim, as the place from which God spoke to Moses. For a picture, you can check here. Actually, there a number of pictures online, but you get the idea:
http://hebrewvisionnews.blogspot.com/2012/02/parshat-terumah-inside-ark.html
In Temple:
1 Kings 6:23 and 24: Massive cherub statues in temple (wings 15 ft long); worth noting is that in 1 Kings 7:29 Cherub are listed next to Lions and Oxen
"Horsemen" of God's sky Chariot:
2 Samuel 2:11 Cherub move God's chariot
Ezekiel 10 has a huge description of Cherubs.
-They have human hands
-Their entire body, their rims, their spokes, their wings, and the wheels -- the wheels of the four of them -- were full of eyes all around.
-Each one had four faces: the first face was that of the cherub, the second face was that of a human being, the third that of a lion, and the fourth that of an eagle.
Later Ezekiel will add
Ezekiel 41:19 a human face turned toward the palm tree on the one side, and the face of a young lion turned toward the palm tree on the other side. They were carved on the whole temple all around;
The OT seems to describe God as existing in the temple, but also in the heavens (ie, the temple and then ark become a model and portal to the heavenly worship). In the New Testament, God's temple is not located in the temple in Jerusalem, but the New Jerusalem in heaven. Thus, the four creatures of Revelation 4 and 5 are likely Cherubim.
Tuesday, October 1, 2013
Exodus 16:1-18
This passage occurs in the Narrative Lectionary, Year 4, most recently Oct 2013.
Summary: This is such a rich theological text. It gets at the heart of God's abundance amid human selfishness. Our response to God's abundance: To misunderstand it or eventually, to hoard it (vs 20). Yet God is faithful and continues to provide, over and against our complaints and our disobedience. As a side note, I think John 6 is Jesus' last supper/passover meal in his Gospel.
נסח ("test", Exodus 16:4) God lists a number of motives here for his action: Their complaints and their understanding of his power (12) but also this notion of testing. This harkens back to Abraham; this test though the community will fail, as they will just about everything in the wilderness.
מן ("Manna", Exodus 16:31, simply comes from the Hebrew for "What is it", kind of like "what the?"
פה ("mouth", Exodus 16:16, 18, 21) In order to describe how much a person should gather, the Bible commands "to a man a mouth he eats to pick." In otherwords, a mouthful. This is a very small amount, especially by American standards!
לקט ("glean", Exodus 16:4, 5, 16, 17, 18 and elsewhere) The word can mean collect, but its use the in Hebrew Bible suggests more of a gleaning action. In Leviticus, people are instructed to leave food on the crops so that the poor might glean; Ruth then is able to glean with the others who are poor.
שבע ("satisfy", Exodus 16:3, 8, 12) The point of God's provision is not simply that we could eeke out an existance, but that we would have abundance. The Psalms remind us (104:13): The earth is full/satisfied with the fruit of your work. Furthermore, Deuteronomy 31:10 warns of becoming too full! America is a land of both great scarcity and abundance that attests to both the words of Psalms and Deuteronomy.
כבוד ("glory", Exodus 16:7, 10) The Narrative lectionary pairs these OT readings with the Gospel of John. This week they went with the Bread of Life texts. They could have just as easily gone with John 1 and the image of God's glory "dwelling" among us, not in a tabernacle in the wilderness, but in the midst of Jesus Christ.
Summary: This is such a rich theological text. It gets at the heart of God's abundance amid human selfishness. Our response to God's abundance: To misunderstand it or eventually, to hoard it (vs 20). Yet God is faithful and continues to provide, over and against our complaints and our disobedience. As a side note, I think John 6 is Jesus' last supper/passover meal in his Gospel.
נסח ("test", Exodus 16:4) God lists a number of motives here for his action: Their complaints and their understanding of his power (12) but also this notion of testing. This harkens back to Abraham; this test though the community will fail, as they will just about everything in the wilderness.
מן ("Manna", Exodus 16:31, simply comes from the Hebrew for "What is it", kind of like "what the?"
פה ("mouth", Exodus 16:16, 18, 21) In order to describe how much a person should gather, the Bible commands "to a man a mouth he eats to pick." In otherwords, a mouthful. This is a very small amount, especially by American standards!
לקט ("glean", Exodus 16:4, 5, 16, 17, 18 and elsewhere) The word can mean collect, but its use the in Hebrew Bible suggests more of a gleaning action. In Leviticus, people are instructed to leave food on the crops so that the poor might glean; Ruth then is able to glean with the others who are poor.
שבע ("satisfy", Exodus 16:3, 8, 12) The point of God's provision is not simply that we could eeke out an existance, but that we would have abundance. The Psalms remind us (104:13): The earth is full/satisfied with the fruit of your work. Furthermore, Deuteronomy 31:10 warns of becoming too full! America is a land of both great scarcity and abundance that attests to both the words of Psalms and Deuteronomy.
כבוד ("glory", Exodus 16:7, 10) The Narrative lectionary pairs these OT readings with the Gospel of John. This week they went with the Bread of Life texts. They could have just as easily gone with John 1 and the image of God's glory "dwelling" among us, not in a tabernacle in the wilderness, but in the midst of Jesus Christ.
Tuesday, September 17, 2013
Genesis 28:10-17
This passage occurs in the Narrative Lectionary Year 4. It also occurs in the RCL as part of Genesis 28:10-19a.
Summary: Even in Sunday School we pick up on the irony (or simply unfairness) that God picks Jacob. A careful reading reminds us that of another irony: Jacob doesn't really pick up on God's global aims. The whole vision and promise of God speaks to much grander things than Jacob has in mind. While we might be tempted to slam Jacob's narrowness or immaturity (especially his absurd response in vs. 20-21), I think he speaks to the faith situation of a lot of people: Some sense of God's providence to others in the past, but little sense of God's provision for that particular individual and scarely any sense that God intends to bless others through that individual.
סלם ("sullam"; "ladder"; 28:12) This word could also mean "stairway" or "ramp." The NET Bible notes: There appears to be an Akkadian cognate simmiltu which has a specialized meaning of "stairway, ramp"; TWOT notes: "...Jacob's ladder, raised from earth to heaven (Gen 28:12). Some would suggest the translation "stairway" and liken the structure to a ziggurat, which is possible. However, there are other words for stairway, and ladders were used at a very early time."
I am not sure how much is at stake with this translation. Perhaps some don't like the idea of ladder theology (we need to climb to God through our deeds), but stairway theology doesn't seem an improvement.
Side bar: It is fascinating to think of angels going up and down a ladder, even a very big one. I either think of monkey-like creatures leaping everywhere; or human like creatures having to move very carefully up and down the ladder.
םלאך ("malak"; "messenger" or "angel", 28:12) Up until this point in the story, angels have only interacted with members of Abraham's family. This vision of numerous angels reminds the reader that God is very busy at work, not just with Jacob (or even his family).
הנה ("hennah", "behold"; 28:12 (2x), 13, 15) The writer continues to invite us to envision the sequence of events.
ברך ("baruch", "bless"; 28:14) The form of this word is interesting here.
A grammar review: If you recall from Hebrew, verbs can come in a variety of forms, such as "qal" or "niphal." While the rules are not entirely regular, these various forms suggest something about how that verb is being employed. The "niphal" form means the verb is passive (I was hit, for example) or reflexive (I hit myself), with the passive meaning the more common.
If the verb is translated in the passive, then this passage reads, "All the families of the earth shall be blessed through you and your offspring."
If this verb is translated in the reflexive form, then this passage reads, "All the families of the earth shall bless themselves through you and your offspring."
It is probably most natural here to use the passive translation; however, elsewhere in Genesis (26:4 see) God clearly uses another form that is reflexive with the blessing language.
The question is not whether God will use Jacob's seed to bless all the earth; the question is to what extent will Jacob's seed have in sharing this blessing with the rest of the earth. That seems like a very rich and if not haunting question about the abundance of God's blessing and our role in sharing this blessing. Interestingly, Jacob's response suggests that the blessing of the world is not significant to him.
σπερματι ("spermati"; "seed" or "offspring"; Septuagint, 28:14), Paul will pick up on the fact that in both the Hebrew and Greek, the word for "seed" is singular. Paul takes this to mean "an offspring" instead of "offspring" which he claims is Christ. While I have no problem with Paul's intrepretation, especially the thought that through Christ the whole world is blessed, it is worth noting that "offspring" rarely ever appears in the plural in Hebrew.
דבר ("debar"; "speak"; 28:15) The Bible does not say God "promises" here; rather, whatever God says will happen is a promise because God is faithful and always fulfills his word.
Summary: Even in Sunday School we pick up on the irony (or simply unfairness) that God picks Jacob. A careful reading reminds us that of another irony: Jacob doesn't really pick up on God's global aims. The whole vision and promise of God speaks to much grander things than Jacob has in mind. While we might be tempted to slam Jacob's narrowness or immaturity (especially his absurd response in vs. 20-21), I think he speaks to the faith situation of a lot of people: Some sense of God's providence to others in the past, but little sense of God's provision for that particular individual and scarely any sense that God intends to bless others through that individual.
סלם ("sullam"; "ladder"; 28:12) This word could also mean "stairway" or "ramp." The NET Bible notes: There appears to be an Akkadian cognate simmiltu which has a specialized meaning of "stairway, ramp"; TWOT notes: "...Jacob's ladder, raised from earth to heaven (Gen 28:12). Some would suggest the translation "stairway" and liken the structure to a ziggurat, which is possible. However, there are other words for stairway, and ladders were used at a very early time."
I am not sure how much is at stake with this translation. Perhaps some don't like the idea of ladder theology (we need to climb to God through our deeds), but stairway theology doesn't seem an improvement.
Side bar: It is fascinating to think of angels going up and down a ladder, even a very big one. I either think of monkey-like creatures leaping everywhere; or human like creatures having to move very carefully up and down the ladder.
םלאך ("malak"; "messenger" or "angel", 28:12) Up until this point in the story, angels have only interacted with members of Abraham's family. This vision of numerous angels reminds the reader that God is very busy at work, not just with Jacob (or even his family).
הנה ("hennah", "behold"; 28:12 (2x), 13, 15) The writer continues to invite us to envision the sequence of events.
ברך ("baruch", "bless"; 28:14) The form of this word is interesting here.
A grammar review: If you recall from Hebrew, verbs can come in a variety of forms, such as "qal" or "niphal." While the rules are not entirely regular, these various forms suggest something about how that verb is being employed. The "niphal" form means the verb is passive (I was hit, for example) or reflexive (I hit myself), with the passive meaning the more common.
If the verb is translated in the passive, then this passage reads, "All the families of the earth shall be blessed through you and your offspring."
If this verb is translated in the reflexive form, then this passage reads, "All the families of the earth shall bless themselves through you and your offspring."
It is probably most natural here to use the passive translation; however, elsewhere in Genesis (26:4 see) God clearly uses another form that is reflexive with the blessing language.
The question is not whether God will use Jacob's seed to bless all the earth; the question is to what extent will Jacob's seed have in sharing this blessing with the rest of the earth. That seems like a very rich and if not haunting question about the abundance of God's blessing and our role in sharing this blessing. Interestingly, Jacob's response suggests that the blessing of the world is not significant to him.
σπερματι ("spermati"; "seed" or "offspring"; Septuagint, 28:14), Paul will pick up on the fact that in both the Hebrew and Greek, the word for "seed" is singular. Paul takes this to mean "an offspring" instead of "offspring" which he claims is Christ. While I have no problem with Paul's intrepretation, especially the thought that through Christ the whole world is blessed, it is worth noting that "offspring" rarely ever appears in the plural in Hebrew.
דבר ("debar"; "speak"; 28:15) The Bible does not say God "promises" here; rather, whatever God says will happen is a promise because God is faithful and always fulfills his word.
Tuesday, September 10, 2013
Genesis 22
This passage occurs in the Narrative Lectionary, Year 4, most recently Sept 15, 2013.
Summary: This story is obviously challenging and the Hebrew offers no easy way out. The Hebrew (and Greek translation) does have some fascinating connections to other stories in the Bible. One helpful point for this story is that God does provide; yet Abraham cannot fully "see" this provision, but has his eyes lifted by the Word of God. In the one case, the Word of God immediately changes his course of action (vs 11); in the other case, Abraham needs time to see God's plans unfold (vs 4). While none of us are asked to sacrifice our sons, we are called to go where we do not want to. God provides a means for us, but we don't always see it.
Key words:
הנני ("henney", "behold", 22:1): Typical response of a willing servant in the Bible.
ולך-לך ("lake-lakah", "get up and go"; 22:2): Two theological points. In Hebrew, sections of the "scrolls" were not divided by numbers but instead by key words that summarized or set-up a story-line (or series of stories, what we would call chapters). This section of the Bible is called
"לך-לך" named after this story. Furthermore, this is not the first time Abraham has been given this command; God told Abraham to get up and go in verse 12:2 to a new land.
Note on Hebrew: This is a repeated verb: "Go - go"; because Hebrew uses a small vocab, the first verb in series of verbs is an adverb. So in this case, "Go in a going way" or "Hurry up!"
עלם: ("olim", whole sacrifice, 22:2) A whole sacrifice meant that everything was burned; nothing was given to the priests. All that remained were ashes.
αγαπητος ("agapetos", "beloved", 22:2) The Hebrew (and English) do a dramatic build up: son, only son, Isaac, your beloved. This phrase "beloved" is used rarely in the Old Testament, but will be picked up in the New Testament to refer to God's view of Jesus: Jesus Baptism, his transfiguration and finally Mark 12 and a vineyard parable.
נער ("na'ar", "young boy, or servant", 22:3) Fascinatingly, the two young men could be simply young boys, and not young male servants. This makes for a number of scary thoughts...
ראה ("ra-ah", "see", 22:4). It is on the third day that Abraham finally sees where God called him to go. Sometimes we cannot see where God wants us to be until we get there...I find this curious that it takes until the third day to see the mountain of sacrifice.
אמר ("omer", "say", 22:2 and 3). The NRSV mistranslates: God never shows Abraham where to go; he simply speaks to him. In short, Abraham is living on God's word and that is all he has!!
"We will return" (22:5); the English is correct -- Abraham says they will return.
נשא ("nassah", "looked up", 22:4, 13) Abraham had to raise his eyes to see what God would provide. In one case, it took time to see what God's Word meant; in the other case it took the Word of God calling him by name to change his path.
Summary: This story is obviously challenging and the Hebrew offers no easy way out. The Hebrew (and Greek translation) does have some fascinating connections to other stories in the Bible. One helpful point for this story is that God does provide; yet Abraham cannot fully "see" this provision, but has his eyes lifted by the Word of God. In the one case, the Word of God immediately changes his course of action (vs 11); in the other case, Abraham needs time to see God's plans unfold (vs 4). While none of us are asked to sacrifice our sons, we are called to go where we do not want to. God provides a means for us, but we don't always see it.
Key words:
הנני ("henney", "behold", 22:1): Typical response of a willing servant in the Bible.
ולך-לך ("lake-lakah", "get up and go"; 22:2): Two theological points. In Hebrew, sections of the "scrolls" were not divided by numbers but instead by key words that summarized or set-up a story-line (or series of stories, what we would call chapters). This section of the Bible is called
"לך-לך" named after this story. Furthermore, this is not the first time Abraham has been given this command; God told Abraham to get up and go in verse 12:2 to a new land.
Note on Hebrew: This is a repeated verb: "Go - go"; because Hebrew uses a small vocab, the first verb in series of verbs is an adverb. So in this case, "Go in a going way" or "Hurry up!"
עלם: ("olim", whole sacrifice, 22:2) A whole sacrifice meant that everything was burned; nothing was given to the priests. All that remained were ashes.
αγαπητος ("agapetos", "beloved", 22:2) The Hebrew (and English) do a dramatic build up: son, only son, Isaac, your beloved. This phrase "beloved" is used rarely in the Old Testament, but will be picked up in the New Testament to refer to God's view of Jesus: Jesus Baptism, his transfiguration and finally Mark 12 and a vineyard parable.
נער ("na'ar", "young boy, or servant", 22:3) Fascinatingly, the two young men could be simply young boys, and not young male servants. This makes for a number of scary thoughts...
ראה ("ra-ah", "see", 22:4). It is on the third day that Abraham finally sees where God called him to go. Sometimes we cannot see where God wants us to be until we get there...I find this curious that it takes until the third day to see the mountain of sacrifice.
אמר ("omer", "say", 22:2 and 3). The NRSV mistranslates: God never shows Abraham where to go; he simply speaks to him. In short, Abraham is living on God's word and that is all he has!!
"We will return" (22:5); the English is correct -- Abraham says they will return.
נשא ("nassah", "looked up", 22:4, 13) Abraham had to raise his eyes to see what God would provide. In one case, it took time to see what God's Word meant; in the other case it took the Word of God calling him by name to change his path.
Tuesday, January 22, 2013
1 Corinthians 12:12-31
This passage occurs in the RCL Epiphany Season, Year C, most recently January 2013.
Summary: I looked at Paul's words from 1st Corinthians today. I am not sure if I have arrived at a sermon, because the words really spoke to me as a leader. Do I really honor the weaker members of my church? Do I see myself as brother and sister in Christ to other Christians, especially outside of my congregation? If there is something worth preaching on though, it is Paul's communal understanding of Baptism, over and against our individual notions of salvation.
εβαπτισθημεν ("baptize" or "dip", from βαπτιζω, 12:13) Two things are worth pointing out here. First, that Baptism is in the passive here. In the Old Testament, cleansing rituals were done by an individual for one's self. Baptism is a passive experience; it is something that is done to us by God, through the church.
It is also worth noting that Paul here puts a clearly communal understanding of Baptism. Most of Western reflection on Baptism has noted the individual's relationship to Christ, but here, Paul uses Baptism to speak of the bridge between each of us.
τιμη ("honor"; 12:24) Our society is not an honor - shame society. The ancient world was. A modern example of this is in Wii tennis (a product of Japan, still an honor-shame society). When you lose, you sulk with your head down. I suppose I should say more about the historical conditions of shame and honor, but the point doesn't get lost in translation. To give honor to the poor, inept and feeble is what Paul commends to us here. Do we do this in our churches? We all honor our star volunteers, but what about the people who consistently don't perform they way we need them to.
σχισμα ("divisions"; literally schism, 12:25) Paul explains that their should be no schisms in the body. This is a painful word for me because clearly the church around the world is not united. Ironically, Baptism is one of the issues about which we most often disagree!
κυβερνησις ("government" or "guidance", 12:28) Greattreasures.org defines this word as as: "a steering, piloting, direction, hence, a governing. The idea being that of guidance rather than rule." I think this really defines well the role of a pastor. One who steers, but doesn't rule.
Grammar: συν verbs
In Greek, the prefix συν (syn in English) is often added to verbs to give them a collective meaning. We can translate this in English, but we add words. In verse 26, Paul uses most of his verbs (co-suffer; co-rejoice) with συν.
Summary: I looked at Paul's words from 1st Corinthians today. I am not sure if I have arrived at a sermon, because the words really spoke to me as a leader. Do I really honor the weaker members of my church? Do I see myself as brother and sister in Christ to other Christians, especially outside of my congregation? If there is something worth preaching on though, it is Paul's communal understanding of Baptism, over and against our individual notions of salvation.
εβαπτισθημεν ("baptize" or "dip", from βαπτιζω, 12:13) Two things are worth pointing out here. First, that Baptism is in the passive here. In the Old Testament, cleansing rituals were done by an individual for one's self. Baptism is a passive experience; it is something that is done to us by God, through the church.
It is also worth noting that Paul here puts a clearly communal understanding of Baptism. Most of Western reflection on Baptism has noted the individual's relationship to Christ, but here, Paul uses Baptism to speak of the bridge between each of us.
τιμη ("honor"; 12:24) Our society is not an honor - shame society. The ancient world was. A modern example of this is in Wii tennis (a product of Japan, still an honor-shame society). When you lose, you sulk with your head down. I suppose I should say more about the historical conditions of shame and honor, but the point doesn't get lost in translation. To give honor to the poor, inept and feeble is what Paul commends to us here. Do we do this in our churches? We all honor our star volunteers, but what about the people who consistently don't perform they way we need them to.
σχισμα ("divisions"; literally schism, 12:25) Paul explains that their should be no schisms in the body. This is a painful word for me because clearly the church around the world is not united. Ironically, Baptism is one of the issues about which we most often disagree!
κυβερνησις ("government" or "guidance", 12:28) Greattreasures.org defines this word as as: "a steering, piloting, direction, hence, a governing. The idea being that of guidance rather than rule." I think this really defines well the role of a pastor. One who steers, but doesn't rule.
Grammar: συν verbs
In Greek, the prefix συν (syn in English) is often added to verbs to give them a collective meaning. We can translate this in English, but we add words. In verse 26, Paul uses most of his verbs (co-suffer; co-rejoice) with συν.
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