[Greek] ἀνάθημα (anathēma), [Latin] devovere, [Latin] devotio: something laid up, something made anathema, something set apart, votive offering, gift dedicated to God, something cursed, something set aside for destruction, curse, oath, what is spoken, curse of excommunication; Lk. 21:5, Acts 23:14, 1Cor.12:3, 1Cor. 16:22, Gal.1:8

Bronze figurines offered to the gods of Olympia (8th to 7th century BC)

Background Information:

Greek Hellenism: This term means something offered to a deity. The later meaning of this term means something delivered up to divine wrath (brought under a curse.) Gifts were offered to the gods in order to seek their favor or to appease their wrath. Such items included gold cups, trinkets, figurines, garments, garlands, and inscriptions. Socrates mentions that written inscriptions (scrolls and stone tablets) were placed at the temple to proclaim and publicize those who were excommunicated. This was a public form of anathema.

Old Testament: This term means something offered for sacrifice, something dedicated to destruction (brought under a curse), and something perforated (net). Such examples include a cursed object, objects set apart, extermination, sacred offering, burnt offerings, and objects brought to the temple. What comes under the ban is removed from human affairs and given up to destruction.  Judith dedicated, as a votive offering to God (Jud.16:19). All humans that are doomed to lose the right be redeemed; they must be put to death (Lev.27:28). You shall not retain anything that is doomed (Deut.13:17). Whatever is under the ban in Israel shall be theirs (Ezek.44:29). From the spoil the men took sheep and oxen, the best of what had been banned, to sacrifice to the Lord (1Kgs.15:21). At the jubilee it shall be released as sacred to the Lord (Lev.27:21). Till I repudiated the holy gates, put Jacob under the ban (Isa.43:28).

New Testament: This term means making a votive offering, placing oneself under a curse, and denoting the object of a curse. Paul states that it would be a contradiction to curse Jesus, delivering Him up to destruction by God. One, who does not love the Lord and who preaches another gospel, is to be cursed. Paul is willing to put himself under a curse in his self-sacrifice for the sake of others. Curses and oaths can also be related. Failure to uphold an oath or solemn vow before God has the significance of placing a curse of the oath breaker.

Scripture:

“But even if we or an angel from heaven should preach to you a gospel other than the one that we preached to you, let that one be accursed!” Gal. 1:8

It is a serious matter to propagate a theology that counters the gospel message.

“While some people were speaking about how the temple was adorned with costly stones and votive offerings.” Lk.21:5

Votive offerings are those item offered up to God.

“They went to the chief priests and elders and said, ‘We have bound ourselves by a solemn oath to taste nothing until we have killed Paul.” Acts 23:14

Oaths taken before God are very serious. The one who fails such an oath brings a curse upon him.

Conclusion:

Anathema, anathematize, devotional, devotion

I suppose it is human nature for man to have offered things to the gods in to order gain their favor or to appease their wrath. This is bribery in any age. It was interesting to learn that written plaques of excommunication were placed nearby to publicly proclaim someone’s excommunication.

The Old Testament culture develops the idea of “under the ban”, meaning to set aside from human affairs. Covenants and oaths were important between man and between God. Man had continued to break these oaths, yet God still remained faithful. Oftentimes, this comes with God’s recrimination. The New Testament further develops the notion of placing oneself under a curse.

In later times, this term becomes a means by which Church officials excommunicate heretics from the faith. In more recent times, this term is used primarily to mean someone or something detested or shunned.

[Greek]‎γνωρίζω (gnōrizō), [Latin] ostendere, [Latin] facere, [Latin] agnoscere, [Latin] ignorare, [French] montrer, [German] machen, [French] decouvir, [French] reconnaitre, [French] percevoir: to not be ignorant of, to come to know, to have known, to have made known, to reveal, to cause information to be known, to give to understand, to declare; 29 scriptural references

The Lord’s Prayer: painting by James Tissot (1896)

Background Information:

Greek Hellenism: This term, used in various contexts, means to make known, to point out, to become known, to gain knowledge of, to discover, and to become acquainted with.

Plato’s Phaedrus 262b: “No will he be able, not knowing the truth about a given thing, to recognize in other things the great or small degree of likeness to which he does not know?”

Sophocles’ Oedipus Tyrannus 538: “Did you think that I would not notice this deed of your creeping upon me by stealthy or that I become aware of it I would not ward it off.”

Plato’s Laches 181c:“From today onward you must make a point of sharing our thoughts and getting to know us and our people also, that you may in turn preserve the friendship of our houses.”

Demosthenes’ Against Lacritus 35.6: “I myself, men of the jury, had not the slightest acquaintance with these men.”

Old Testament: This term, meaning to make known and to know, can be found in an emotional, religious, and secular context. The priest, teacher, prophet, or God is often the subject of this knowledge. What is made known includes the cultic declaration of Yahweh’s acts, His power, His grace, His will, His secret knowledge, and interpretation of dreams (and visions). It is often becomes difficult to distinguish between the senses “to be made known” and “to be known.”

New Testament: This term essentially means to know or to make known. Examples include what God has made known, what Jesus has learned from the Father, what has been learned from Paul, making one’s requests known to God, and one’s obtaining knowledge. God is frequently the subject, revealing His power, grace, will, and salvation. Jesus and Paul are both recipients and revealers of God’s message. Making our requests (and petitions) known to God and understanding His will for us both become important themes. Secular examples include one’s attitude toward or perception of others.

Notable scriptures:

“The shepherds said to one another, ‘Let us go, then, to Bethlehem to see this thing that has taken place, which the Lord has made known to us.” 

The angels revealed to the shepherds that a savior has been born.

“I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, because I have told you everything I have heard from my Father.”Jn.15:15

Jesus establishes a relationship of friendship with His followers. 

God wants to hear from each of us. However, it is often sometimes difficult not to have anxiety when we encounter trials and struggles. This relates to the Our Father prayer.

“Tychicus, my beloved brother, trustworthy minister, and fellow slave in the Lord, will tell you all the news of me.” Col.4:7

This is a secular example of one’s relationship and perceptions of another.

Etymology: The Latin verb facere means to make, to do, and to accomplish. The Latin verb agnoscere means to recognize, to realize, and to acknowledge. The Latin verb ignorare means to to ignore and to ignore. The French verb montrer means to show. A monstrance shows the Eucharist to the public. The French verb decouvir means to discover and to uncover. The Latin verb percevoir means to perceive.

Conclusion:

Ignore, ignorance, recognition, recognize, manufacture, ignore, ignorance, monstrance, reconnoiter, uncover, cover, perceive

To be honest, I was not really surprised that this term occurs in everyday life situations during the Greek Hellenistic era. However, I did not think that this term would occur pertaining to the gods.

This term takes on an important role in the Old Testament culture by defining man’s relationship with Yahweh (God). Various aspects of God (His power, His grace, and His will) becomes further defined. Man seeks to ascertain God’s will. Moses, referred to as a servant God, was not allowed to enter the Promised Land. Moses broke faith with God among the Israelites at the waters of Meribath-Kadesh in the wilderness of Zin.

This term is further developed in the New Testament culture. We discover that Jesus receives what He knows from the Father. What God makes known becomes an important theme in salvation. Paul often reminds his followers that what he has received is not human in origin. Our relationship is further defined by making our requests (and petitions) known to God. Ascertaining God’s will for each us also become an important theme. This idea relates to the Our Father prayer. Jesus makes known God’s name through the Holy Spirit.

There are some of us who often have difficulty praying, talking, or offering our petitions, or even ignoring God (for various reasons and circumstances). Then there are some of us who have no difficulties making our requests known to God. This may include praying, talking, crying out, venting, or even lashing out at God. It may seems like God isn’t answering our prayers! (This is me!) Or maybe sometimes it feels like God has this “annoying” habit of taking His slow time with us! I have known what that feels like.

Update: President, finally made known of the open border crisis, was politically forced to make an appearance in El Paso.

We have now learned that there are more classified documents at President Biden’s think tank and garage. 

Upon the creation of the Republican congressional committees, we will better know the extent of investigation that will begin.

Even after the contentious Republican votes to select Speaker McCarthy, we now know that these Republican are now more untied than ever.

[Greek] πτύω (ptuō), [Latin] spuere: to spit, to spit upon, to loathe; Mk.7:33, Mk.8:33, Jn.9:6

Christ Healing the Blind Man: painting by Gioacchino Assereto (1600-1649)

Background Information:

Greek Hellenism: The Greek physician Galen (129-210 A.D) hypothesized that nasal phlegm originated from the brain and drained through the pituitary gland. It was later believed that the pituitary gland produced phlegm. It was only later in the 19^th (and 20^th) centuries that the true function of the pituitary gland was discovered. Since ancient times, one’s spit has been used to ward off evil (or the Evil Eye). Superstition states one must spit three times to ward off this evil. The application of saliva to blind eyes was considered curative.

Old Testament: This term essentially means to spit. The act of spitting can convey one’s disdain, contempt, or scorn. There are also Jewish superstitions about spitting as a precaution against the Evil Eye (and evil). Interestingly, in Rabbinic literature, having a ‘good eye’ meant having a kind and friendly attitude toward others. If the man with the discharge spits on a clean person, the latter shall wash his garments (Lev.15:80. They abhor me, they stand aloof, they do not hesitate to spit in my face! (Job 30:10). My face I did not hide from insults and spitting (Isa.50:6). If her father had but spit in her face should she not be ashamed seven days? (Num.12:14). Then shall his brother’s wife com to him in the presence of the elders, and loose his shoe from the feet, and spit in his face (Deut.25:9)

New Testament: This term ptuo makes reference to Jesus’ spitting in order to heal others. Jesus put His finger to the deaf man’s ears and then  spat on his tongue. The man’s hearing and speech impediments were gone. Normally, spitting would be considered to be an act of contempt. Jesus placed spittle (and His hands) on another blind man’s eyes. In another situation, Jesus spat on the ground to make clay with His saliva. Jesus smeared the clay on the blind man’s eyes. Interestingly, the Greek emptuo, a variation of the term ptuo occurring in Gal. 4:14, means to show disdain (or contempt) and to spit on that person. Paul is thankful that the Galatians did not view him with disdain because of his damaged eyes with scales. Paul’s eyes were blinded by a light in the sky. Most likely, Paul’s eyes were physically damaged (or deformed) from his conversion experience upon encountering Jesus on the road to Damascus. The Galatians could have easily thought that Paul was touched by some evil force. Instead, the Galatians’ lovingly welcomed Paul. But Paul is now worried about the Galatians’ spiritual welfare.

Scripture:

“When He had said this, He spat on the ground and made clay with the saliva, and smeared the clay on his eyes.” Jn.9:6

Jesus uses His spit to heal that person. Jesus uses His spit to make mud to be placed in his eyes.

“He took him off by Himself away from the crowd. He put His finger into the man’s ears and, spitting, touched his tongue.” Mk.7:33

Jesus heals the man by touching his ears and placing His spit on his tongue.

“He took the blind man by the hand and led him outside the village. Putting spittle on his eyes, He laid His hands on him and asked, ‘Do ye see anything?’”  Mk.8:23

Jesus placed His spit in his eyes in order to give him sight.

Conclusion:

Pituitary, empty, phlegm, spew

It is probably not surprising that the ancient Greek physicians would have had an incomplete understanding of human anatomy. With a lack of understanding about the ‘Evil Eye’ and evil, it is no wonder that superstitions would develop early on in history. Why not incorporate spit in these superstitions?

The Jewish (Hebrew) culture developed their own superstitions. This also includes the ‘Evil Eye.’ I did not know that rabbinic literature also developed the notion of the ‘Good Eye.’

Perhaps in His way to reach the people, Jesus uses His own spit to perform healing. Instead of elaborate healing methods, He uses spit. Generally, one shows contempt when one spits on another person. I can imagine that Paul was thankful that the Galatians did not view him with disdain and spit (empty themselves of their saliva) at him. It would have been understandable if the Galatians had thought that Paul’s eye condition was the result of being touched by evil. In fact, Paul was wondering the same in asking if the Galatians were bewitched. Paul was concerned for the Galatians’ spiritual welfare.

Over history, there have been stories of the healing properties of spit (or saliva). In fact, science has discovered that saliva acts in the healing of wounds. Perhaps this involves blood clotting factors or other medical properties. The Latin term pituita means phlegm (mucus). 

I think this post is a “spitting image” of those times when superstitions  overshadow science. Even saying “ptuo!” sounds like you’re spitting!

[Greek] φορτίον (phortion), [Latin] portio: burden, portion, load, cargo, task, lading, something carried, task, service; Mt.11:30, Mt.23:4, Lk.11:46, Act. 27:10, Gal. 6:5

Background Information:

Greek Hellenism: This term can be used in a variety of nuanced meanings. This term can mean ship’s lading, wagon load, burden, goods, child in a womb, burdening, cares, duties, tasks, and sickness. Xenophon’s Memorabilia 22.5 states, “The woman conceives and bears her burden in travail, risking her life, and giving of her own food.” Demosthenes’ Funeral Oration II states, “They went bearing the brunt of all dangers that chanced to arise until the lapse of time bring us the generation now living.” Hesiod’s Works and Days 693 states, “For it is a bad business if you put too great a burden on your wagon and break the axle wheel and your goods are spoiled.”

Old Testament: This Hebrew term massa can mean burden, load, lifting, uplifting, tribute, utterance, and oracle. Interestingly, burden is used extensively. Such examples include and animal’s burden, something carried, spiritual burden, psychological burden, and sinful burden. An important theme is that of Israel’s sinful actions becoming a burden to God. Sirach makes a reference of the unlearned seeking the yoke of Wisdom. This term is also used in reference to a prophetic utterance describing a threat or punishment. If you see the donkey of one who hates you lying helpless under its load (Exo.23:5). They are the things in the tent of meeting which the sons of Kohath are to carry (Num.4:15). Aaron and his sons shall go in and assign each of them to his work and to his load (Num.4:19). How can I alone bear the load and burden of you and your strife? (Deut.1:12). Why then should your servant be an added burden to my lord the king? (2Sam.19:35). In the year that King Ahaz died this oracle came (Isa.14:28). For you will no longer remember the oracle of the Lord (Jer.23:36). Submit your neck to her yoke, that your mind may accept her teaching. (Sir.51:26).

New Testament: This term refers to a ship’s cargo, light burden (yoke), heavy burdens put on others, and one’s own load (actions). Jesus draws upon Wisdom imagery inviting others to take His easy yoke. Jesus’ yoke provides rest. On the other hand, Jesus makes mention of hypocritical Pharisees (and scholars) who tie up heavy burdens on the peoples’ shoulders. Paul metaphorically states that each one of us will bear one’s own load. This load represents the work, actions, and achievements that each of us will bring at one’s judgment before God.

Scripture:

“For each will bear his own load.” Gal.6:5

This load consists of our actions, works, achievements of which we will be held accountable at the time of judgment.

“For my yoke is easy, and my burden light.” Mt. 11:30

Jesus draws upon Old Testament Wisdom imagery taking a yoke. Sirach describes the yoke of Wisdom. Jesus offers a yoke of rest.

“‘Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not life one finger to touch them.’”  Lk.11:46

Jesus calls the Pharisees and scholars hypocrites. They impose hard burdens of the law and regulations.

Conclusion:

Portion

It is interesting to note that some concepts (ideas) never change over history. Cargo has remained the same as supplies, materials, goods, and food ever since the beginning of time. For some, bearing children can be a burden (and also a joy) for some people in any time period.

The yoke becomes further defined and developed in the Old Testament culture. In Sirach, the unlearned seeks the yoke of Wisdom in obtaining knowledge and understanding. Jesus offers a light yoke in providing refreshment to those who are weary. The relief depends on fellowship with Jesus.

Even today some cultures still use shoulder yokes to carry goods and supplies. Each of us will carry our load as we live our lives. Our load will consist of our actions, achievements, and accomplishments, and struggles. Although we will not take our “stuff” with us to heaven, we will still be judged by the load that we will have carried in our lives. This will be the burden (good and bad) that we will bear.

This portion of this post has been brought to you in part by the generosity of The Heav Y. Burden Endowment and yoke bearers like you. Thank you for your support!

[Greek] λατρεία (latreia), [Latin] legislatio, [Latin] sanctum, [Latin] sacrificium: service, divine worship, ministry, divine service, work of a hired servant (slave); Jn.16:2, Rom.9:4, Rom.12:1, Heb. 9:1,6

Mosaic Law: Only the High Priest was allowed to stand in God’s presence.

Background Information:

Greek Hellenism: This term originally meant to work or to serve for a reward. Over time, this term later means to serve (render service) with no thought of reward. Serving can include servitude, slavery, serving the gods, suffering, toiling, cherishing, and public service. Public service may involve administrative, governmental, and judicial functions. Sophocles’ Trachiniae 830 states, “For how shall he who does not see the light of day ever have to toil some servitude any more in depth?”

Service: Plato’s Apology 23a-b states, “And by reason of this occupation I have no leisure to attend to any of the affairs of state, but I am in vast poverty on account of my service to the gods.” Sophocles’ Trachiniae 35 states, “Such was the manner of his life, ever sending him to and from our home in servitude to some master. Xenophon’s Agesilaus 7,2 states, “Among the greatest services he rendered to  his fatherland, though the most powerful man in the state, that he was servant of the laws.” Sophocles’ Oedipus at Colunus states, “I seem too lowly, enslaved as I am, overcome to woes the sorest on the earth.”

Old Testament: This term, used in a more limited cultic sense, refers to service to God and labor (service) of a slave, servant, or captive. Interestingly, the related verb occurs much more predominately. This term occurs quite frequently in the books of Exodus and Leviticus. The non-cultic uses of this term reference the compulsory services of the Jews and the ministry of virtue.  Philo uses this term in a both a cultic and secular way. Philo’s De Specialibus Legibus 201 states, “the evil which he inflicted on him has deprived him of the service and use of his tooth.”

We have the right to worship the Lord in His presence with our holocausts, sacrifices, and peace offerings (Josh.22:27). You must also observe this rite when you have entered the land which the Lord will give you (Ex.12:25). We will not obey the words of the king nor depart from our religion in the slightest degree (1Macc.2:22). They sacrificed to idols and profaned the Sabbath (1Macc.1:43). The entire race was to be registered individually (3Macc.4:14). This is the lot of the servants of the Lord (Isa.54:17). Those who serve her serve the Holy One (Sir.4:14).

New Testament: This term is used in a cultic sense, a general worship sense, and a metaphorical sense. Jesus claims that the hour will come when some will be expelled from worshiping in the temple. Paul agonizes that the Israelites, having a special covenantal relationship with God, cannot accept Jesus as the Messiah. The Old Covenant still does not allow the people to stand in God’s presence. As the New Covenant supersedes the Old Covenant, Christians are called to present their bodies as living sacrifices in their spiritual worship.

Scripture:

“I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship.” Rom.12:1

Christians are called to present their bodies as a sacrifice. As Christ marks the end of the Mosaic law, Christians can act through their faith.

“They are Israelites’ theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises.” Rom.9:4

Paul anguishes that the Israelites cannot accept Jesus as the Messiah.

Conclusion:

Idolatry, Idolater, legislation, sanctuary, sacrifice

It was interesting to learn that this term originally meant working for a reward. Then this meaning later changed to just serving. I was surprised by the various meanings of this term in the Greco-Roman era. Such examples included slavery, serving the gods, and public service.

Beginning with Old Testament culture, this term takes on primarily a cultic sense, with a few exceptions. This meaning continues in the New Testament culture. Paul makes an important theological statement in that we can offer our bodies as living sacrifices.

This idea is important in that this relates to the Catholic perspective of suffering and vicarious suffering. Paul was called upon to join his suffering with Christ. This perspective allows suffering to have meaning in one’s life. Some are called to suffer through no fault of their own (because of sickness, disease, violence, and martyrdom). Some are called to join their suffering with Christ.

It seems like in our culture, many of us have become almost like “little pagans” bowing down in front of various “gods” such as technology,  power, media, materialism (stuff–I am guilty of this one–), and other things. From one such as myself, I panic when my computer goes down. At least, I am not as far-gone as those who are addicted to their electronic gadgets (smart phones)!

Now, many of us are literally bowing our heads at our electronic gadgets. Many now experience “tech neck.” This condition is associated with headaches, shoulder and neck strain, pain, poor posture, and eye strain. I suppose it “serves us right” for repeatedly bowing down in service to technology and convenience.

[Greek] κλάσμα (klasma), [Latin] fragmenta: fragment, broken piece, remnant, morsel, bit; Mt.14:20, Mt.15:34, Mk.6:43, Mk.8:8,19-20, Lk. 9:17, Jn.6:12-13

Fractio Panis (The Breaking of the Bread): a fresco found in the Catacombs of Priscilla (1st half of the 2nd century) in Rome.

Background information:

Fractio Panis: This scene depicts six participants reclining and one celebrant (at the left) with his arms outstretched breaking bread. He has a small loaf or cake in his hands. Upon the table immediately before him is a two-handed cup. Further along the table are two large plates, one containing two fishes, the other five loaves. In the background are baskets filled with loaves. It is believed that Priscilla (Prisca) belonged to a prominent Roman family.  Eventually, Prisca returned back to Rome after the persecution of Jews by the emperor Claudius. The early Christians celebrated the breaking of the bread in their homes and in the catacombs.  Churches were later built over these homes and locations of Christian martyrdom.

Greco-Roman culture: This term means fragment, piece, and part. This term is also eclectically found as broken branches, parts of a temple, and abandoned lands (provinces). Xenophon’s Cynegeticus 10,5 states, “The huntsmen also will find many evidences of the quarry, the tracts in soft ground, broken branches where the bushes are thick.” This term also referred to abandoned lands due to invasions, threats, and crop failures. The Marcian Treatise (Roman immunitas) was a freedom given to landowners who recently acquired these abandoned lands. This government provided an exemption from paying taxes to the Roman authorities.

Old Testament: This term refers to a part cut off, cleavage, piece of millstone, piece of cake, fragment, morsel of bread, and meat offering. There was an ancient custom in Palestine of breaking bread with the hands rather than cutting it with a knife. During ordinary family meals, special meals (with guests), the Passover, or the beginning of Sabbath, the head of the house would break bread and distribute the pieces to those who sit at the table with him. Taking the bread, blessing it, and distributing it others becomes the basis for the primitive Christian meal and fellowship.

New Testament: This term primarily refers to pieces or morsels of bread. All scripture makes reference to the multiplication of loaves and the feeding of the 4000 (or 5000) people. Essentially, these fragments or morsels are the broken bread morsels given to others. The breaking of the bread becomes part of the Eucharistic celebration of the Apostles in Acts. 2:42. This communal celebration includes the teaching of the Apostles, the breaking of the bread, and the prayers. On the road to Emmaus, Jesus also took bread, said the blessing, and gave it to the two travelers.

Scripture:

“When they had their fill, He said to them, ‘Gather the fragments left over, so that nothing will be wasted.’” Jn.6:12

They were able to fill twelve wicker baskets with remaining fragments.

Taking the five loaves and the two fish, He said the blessing, broke the loaves, and gave them to the disciples, who in turn, gave them to the crowds.” Mt. 14:20

Conclusion:

Iconoclasm, iconoclast, cataclysm, fragment

I was actually surprised in how this term was unusually used, referencing broken branches and abandoned lands (fragments of territories). Perhaps, this stark difference comes from a strictly secular worldview. It was interesting to note that sometimes the people received a land exemption from the authorities.

The Old Testament culture developed the cultural and cultic ritual of breaking bread in the communal meal. Breaking of the bread becomes a very important institution in Judeo-Christian culture, the Catholic Mass, and general ecumenical fellowship.

It is interesting to note that numbers in scripture have important symbolic meanings. 1000 means everyone. 4000 means everyone in all directions (north, south, east, and west.). 5000 means all Jews (Hebrews) under the Law (which contains five books).

Catholic Mass: The priest, in the person of Christ, calls upon the Holy Spirit to change the bread and wine into the Body and Blood of Christ. The priest also takes the bread, blesses it, and breaks it, to be distributed to the congregation.

An iconoclast is a person who destroys or attacks religious icons. The Greek kata- means down. Therefore, a cataclysm is a disaster (breaking down).

This is all I have in “breaking down” the meaning of this term (into smaller pieces) at various times in history.

‎[Greek] κανών (kanōn), [Latin] regulae: canon, reed, standard, rod, rule, sphere, principle, measuring rod, limit; 2Cor.10:13,15-16, Gal.6:16, Php.3:16, Rev. 18:5

“See, I am laying a plumb line in the midst of my people Israel” Amos 7:8 (A plumb line represents a canon or standard of measurement)

Background Information:

Greek Hellenism: This term is used in a literal sense, metaphorical sense, and a figurative sense. In the architecture and construction industries, rods measured distance and plumb lines measured right angles and circles. Measuring rods and plumb lines eventually become standards defining morality, sciences, philosophy, and the arts. In the Greek world, the canon becomes associated to what is perfect, beautiful, balanced, harmonious, and ideal. Canonical standards (of perfection) developed in sculpture, music, and literature. The first step in philosophy is to find the canon, the rule of true knowledge from what is mere appearance.

Epictetus’ Discourse 2.11.13 states, “The beginning of philosophy is an inquiry into that which seems, whether it rightly seems, and the discovery of a certain rule…a plumb line for straight and wicked.” Aeschines’ Against Ctesiphon states, “For as in carpentry, when we wish to know what is straight and what is not, we apply the carpenter’s rule which serves our standard.” Demosthanes’ On the Crown 18, 286 states, “They measure their happiness by their belly and their baser parts; they have overthrown forever their freedom and independence which to the Greeks of an earlier age the very standard and canon of prosperity.”

Old Testament: This term, coming from a Semitic word, can refer to a reed (plant), measuring rod, scales, shaft, branches, and a joint. This term also can refer to unusual meanings such as bedposts, confusion (error), voice, and philosophy. Hellenism’s influence references a rule of philosophy in 4 Maccabees. The contemporary philosophers (and writers) Josephus and Philo also make references to rules, statues, laws, models and measures. She went to the bedpost near the head of Holofernes, and taking his sword from it (Jud 13:6). Now is the time of your confusion (Mic.7:4). What person who lives as a philosopher by the whole rule of philosophy, and trusts in God (4Macc.7:21). Who stretched out the measuring line for it? (Job 38:5). There were six branches going out of its sides (Exo.37:18). A bruised reed He will not break (Isa. 42:3). And the sweet cane came from a distant land (Jer.6:20). Then he measured the porch of the gate facing inward, one rod (Eze. 40:8).

New Testament: This term, only used by Paul, is primarily used in defining authentic Christian behavior and Paul’s authority (work) in Corinth. In Galatians Paul defines and sets the standard for true Christian behavior. For the Christian, there is only one canon to live by: the model of Christ. The Christian must give up the old concepts of the Law, circumcision, and Israel in order to accept the new reality of the freedom of Christ. Paul was defending his apostolic authority against those who were trying to oust him from leadership. Paul has a canon (standard) for his work and authority. The Church, constantly facing disputes and schism, was constantly forced to define norms for doctrine, scripture, worship, and morality.

Scripture:

“Peace and mercy be all to who follow this rule and to the Israel of God.” Gal.6:16

Paul defines what it means to be a true Christian.

“But we not boast beyond measure but will keep to the limits God has apportioned us, namely, to reach even to you.” 2Cor.10:13

Paul defends and defines his apostolic authority and work.

Early Christian Church: This term becomes defined as the standard (or norm) of what is considered authentic Christian teachings and practices. Something canonical was considered divine, sacred, infallible, or normative. The currently accepted canon of scripture had been determined by the following Church councils: Council of Hippo (393 AD), Council of Carthage (397 AD), Council of Carthage (419 AD). Church councils occurred when a Church dogma was challenged (disputed) or when a dogma was in need of further clarification.

St. Gregory of Nazianzus (392-390 AD): He was a 4^th century theologian and Archbishop of Constantinople. He was highly regarded as defender of the Christian faith. He was a very accomplished orator. In one of his poems, he states, “And you who are so wicked, do you call yourself noble? Let the plumb-line show your rectitude (correct moral behavior), and then I will be persuaded…Those who are noble by birth but ignoble in soul I deem a corpse that makes even perfumed ointments stench.”

Conclusion:

Canon, canonical, regulation, regular

I thought it was interesting that the Greeks associated the canon with harmony, beauty, and perfection. A plumb line is a tool used in construction and architecture. The plumb line even defines appropriate moral behavior.

Even Hellenism makes its influence in the Old Testament culture in providing clarity of thought in philosophy. Philo and Josephus were influenced by Hellenism.

I was surprised that this term is rarely found in the New Testament. Only Paul mentions this term. This term takes on more importance in determining which books (scriptures) make up the bible. The early Church Councils, under the inspiration of the Holy Spirit, had determined which scriptures make up the bible. These scriptures have always been universally accepted throughout history. It was only centuries later that Martin Luther himself decided to remove 7 books. The Protestant bible was first created in the 1500s.

Interestingly, in response to Martin Luther (and the Protestant Reformation), during 1545-1563 the Council of Trent restated and reaffirmed the canon of scripture as dogma. This is because dogma is usually not declared unless it is first challenged seriously. Dogma is essentially the core principles of belief. Church councils were generally convened in order to respond to challenges or confusion in regard to Church teachings. The next Church Council would later be the First Vatican Council in 1869.

When I look at a term, I try to ‘plumb’ the depths of it. However, I never expected that I would actually be talking about a plumb line. That’s just plumb crazy!

[Greek] θύρα (thyra), [Latin] foris, [Old English] dor: door, entrance, gate portal; Mt.6:6, Mt. 24:33, Mt.25:10, Mt.27:60, Mt. 28:2, Mk.1:33, Mk.2:2, Mk.11:4, Mk.13:29, Mk.15:46, Mk.16:3, Lk.11:7, Lk.13:25, Jn.10:1,2,7,9, Jn.18:16, Jn.20:19:26, Act: 3:2, Act:5:19,23, Act 12:6,13, Act 14:27, Act 16:26,27, Act 21:30

The original door (thyra) of the Temple of Divus Romulus (built in the 4th century A.D)

Background Information:

Greek Hellenism: This term is used both in a literal and figurative sense. The figurative sense provides a spatial image to denote time. In Greek literature, this term is found in epiphanies, doors, miracles of liberation, freeing of chains, and belief in prodigies. The Greek myths speak of the freeing of the gods and the opening of prison doors. Homer’s Odyssey makes references to an ancient precursor of securing and releasing doors. This term was commonly found in the plural form, referencing two doors at the front entrance of a residence or temple building. The singular refers to a folding door. A bolt (bar) was typically used to secure the door. The means to bolt (lock) or unbolt (unlock) was accomplished by the pulling of a leather thong (cord) which was inserted through a hole in the door. A loop, ring, or hook was used to pull or release the thong. Homer’s Odyssey 1.442 states, “She draws the door to by its silver handle, and driving the bolt home with the thong.” The bolt becomes a precursor to the key.

Old Testament: This term can mean door, gate, entrance, something swinging, and window. In a figurative sense, the door speaks of both God and man opening doors. The man opens the door to God by repenting. God opens the door to man by giving him opportunities for intercession, repentance, and grace. This term has a missionary sense. God opens a door for an opportunity for the missionary. God opens a door of faith to those who come to believe. Uriah slept at the entrance of the royal palace with the officers (2Sam.11:9). The Ammonites came out and drew up in battle formation at the entrance of the city gate (2Sam. 10:8). The revelation of your words sheds light, gives understanding to the simple (Psa. 119:130). Lot went out to meet them at the entrance (Gen.19:6). Go, my people, enter your chambers (Isa.26:20). All the cities were fortified with high walls and gates (Deut.3:5). Each door had two movable leaves (Ezek. 41:24). And who shut within doors the sea, when it burst forth from the womb (Job 38:8). This is nothing else but an abode of God, and that is the gateway to heaven (Gen.28:17).

New Testament: This term is also used in a literal and figurative sense. Literal examples include the house door, outer-door (leading into the courtyard), the door of a walled in area (field), temple gate, inner court gate, and tomb entrance. The figurative examples include the door of heaven which controls access to heaven and Jesus. Door miracles, occurring in Acts, make reference to earthquakes, liberation at night, falling off of chains, and the bursting open of doors. Jesus, the Good Shepherd, is the gate (door) to the sheep. This sheep imagery, coming from the Old Testament, points to Jesus as the Messianic mediator, the way (and the truth and the light), and as the one who allows one to come to the father.

Scripture:

“So Jesus said to them again, ‘Truly, truly, I say to you, I am the door of the sheep.’” Jn.10:7

Jesus is the Good Shepherd leading His sheep. When Jesus says, ‘Truly, truly…”, Jesus means to say something very important.

“Strive to enter through the narrow door, for many, I tell you, will seek to enter and will not be able.” Lk.13:24

The narrow door may offer a difficult. Not many will be able to enter

“But during the night the angel of the Lord opened the gates of the prison.” Acts 5:19

The God (through the angel) provided a door (opening) of freedom.

Thyroid: This is an endocrine gland located in the front of the neck (throat). This gland regulates the metabolic processes in the body. The etymology of thyroid comes from thyreos which means oblong door- shaped shield. The thyroid gland was first coined in 1840

Conclusion:

Thyroid, door, forest, forum, foreign

Perhaps it is not surprising that this term has been used in both a literal and figurative throughout all history. In a figurative sense, continual and consistent themes of liberation and freedom occur with this term. In a sense, a door is like a shield in providing security and protection from unwanted guests and enemies. It is interesting to note there existed a crude means to lock and unlock the door with the use of a cord (thong). This becomes an early precursor to the door lock.

It is significant that a door is used to illustrate the relationship between God and man. The door can provide access (or closure) to grace, salvation, and missionary work. Doors and gates provide an important role in providing access to temples and courts.

The miracle door stories in Acts contain themes of liberation from bondage. They emphasize that God can overcome these human obstacles. Besides being the Good Shepherd, Jesus is also considered the gate (door) to the sheep. This imagery illustrates that Jesus guides and becomes the way man knows about the Father in heaven.

The terms forest and foreign are essentially similar in meaning. Forest means the geography (woods) out of the door (foris). Forestis silva means outside woods. Therefore, Pennsylvania means Penn’s woods. Foreign is also outside or out of doors. The Roman Form was an outside enclosure surrounding a house. The Forum was a public area for commercial, religious, social, political activities in the community.

It’s time to for me to leave now. I will make sure to close the door on my way out.

[Greek] ἐξορκίζω (exorkizō), [Latin] conjurare: to administer an oath, to adjure, to exact an oath, to force to an oath, to charge under oath, to appeal by an oath, to bind by an oath; Mt.26:63

The Original Hippocratic Oath

Background Information:

Greek Hellenism: This term means to cause to swear, to put on an oath, and to invoke someone (deity or demon). One invokes a deity in order to be accountable to his actions. If the oath swearer say something false or fails to do what is promised, he will receive the deity’s vengeance. The oath swearer will hold up his hand in the location (sphere) of the deity (as if the deity is present during this ritual). In addition, the oath swearer may touch items (trinkets and altars) representing the deity. Other rituals may involve taking a drink (libation), burning incense, walking through fire, sacrificing animals, and cutting one’s finger (to drip blood). Homer’s hymn states, “Touching the head of Aegis-bearing Jove, a mighty oath she swore, and hath fulfilled, that she among the goddesses of heaven would still a virgin be.” A military oath in Aeschylus’ play The Seven Chiefs states, “A bull they slew, and touching with their hand the sacrificial stream, they called aloud on Mars, Enyo, and bloodthirsty Fear, and swore an oath, or in the dust to lay these walls, and give our people to the sword, or perishing to steep the land in blood.”

Old Testament: The Hebrew shevah means oath, to raise one’s hand, or to “seven” oneself. In contrast to contracts which involve the exchange of goods and services, covenants create kinship between the two who are making the covenant. An oath is necessary in order to create a covenant. Making an oath is to call upon the power of God to bind Satan and evil. This is an action of engaging God for help to pledge oneself to the other. Covenants have been the means by which God has maintained His faithful relationship with man over history. This is why the place is called Beer-sheba; the two of them took an oath here (Gen.21:31). For I raise my hand to heavens and will say: ‘As surely as live forever…with vengeance I will repay my foes and requite those who hate me (Deut.32:40-41). I will make you swear by the Lord, the God of heaven and of earth, that you will not procure a wife for my son from the daughters of the Canaanites (Gen.24:3). The eleven hundred shekels of silver over which you pronounced a curse in my hearing when they were taken from you, are in my possession (Jgs. 17:2)

New Testament: Interestingly, this term occurring only once in the New Testament, means to charge under oath. At Jesus’ trial, the high priests demands that Jesus give an oath (by the living God) to state His claim of being the Messiah and the Son of God. Jesus states that the high priest made such a claim and that He will be at the right hand of God in heaven. The infuriated high priest then accused Jesus of blasphemy. Jesus is disrobed, struck, and eventually placed under arrest.

Scripture:

“But Jesus was silent. Then the high priest said to Him, ‘I order you to tell us under oath before the living God whether you are the Messiah, the Son of God.’” Mt. 26:63

The high priest demands that Jesus swear before God.

Conclusion:

Exorcise, exorcism, conjure

It is interesting to note that the original meaning of this term involved making an oath or promise. Along with this comes putting one under a curse if one fails to carry out this oath. It was also very insightful to understand the significance of raising one’s hand in the direction of the god (deity) and placing one’s hands on an object associated with the god. It was as if the god was there at the oath swearing in the first place.  Therefore, it makes sense that one would swear on a bible (representing God).

Taking an oath was necessary in order to make a covenant. A covenant was much more significant than a contract. The meaning of numbers play an important role in both the Old Testament and New Testament. Seven is a number of perfection. In spite of humanity’s many failures to live up to their covenant promises, God has always remained faithful in His promises.

It is very ironic that the chief priest demanded that Jesus make an oath before God. As a result, Jesus is eventually accused and arrested for blasphemy.

It is later in that this term becomes associated with driving out demons. The Greek word for oath is mysterion. The Latin word for oath is sacramentum. A Roman soldier would often have a tattoo (sacramentum) showing his loyalty to his superior. Both of these terms refer to a sacrament, an invisible aspect of God’s grace. In Eph.5:32 mysterion also describes the marriage relationship between man and woman. So, it is not surprising that marriage is an oath. God is the original author of marriage. Unfortunately, the sense of oath in marriage has been lacking in recent times, I swear.

[Greek] ῥίζα (rhiza), [Latin] radix: root, foundation, base of a mountain, base of a tree or plant; Mt.3:10, Mt.13:6,21, Mk.4:6, Mk.4:17, Lk.3:9, Lk.8:13, Ron.11:16-18, 1Tim.6:10, Heb.12:15, Rev.5:5, Rev.22:16

Background Information:

Greek Hellenism: This term, used both literally and metaphorically, can take on a wide variety of meanings. This term can mean herb root, a base of a mountain, a city foundation (beginning), origin, and family progeny. Euripides’ Iphigenia in Tauris 610 states, “O brave spirt, how you were born from noble stock.” Plato’s Timaeus 90a states, “For it is by suspending our head and root (origin) from that region whence the substance of soul first came from that divine power.” Pindar’s Pythian Odes 4,15 states, “For I say that from this wave-washed land one day the daughter of Epaphus will have planted in her a root (settlement) of cities that are dear to men in the temple of Zeus.”

Old Testament: This term, having few references to plants, can also refer to footprints, depths (of the sea and mountains), origins, foundations, and new beginnings. This term plays a very important role in Messianic theology, referencing the Messiah coming from the root (family line) of Jesse. The New Testament makes further reference of Jesus as the new root from the stump of Jesse. A root provides a source of stability, nourishment, and strength. Israel is presented as a vine which God has planted. The Israelites are also presented as a people planted on good soil. Planting and farming terminology continue in the New Testament in the parable of the sower. Let there be no root that would bear such poison and wormwood among you (Deut.29:17). How shall we persecute him, seeing that the root of the matter is found in him? (Job. 19:28). You put my feet in the stocks; you watch all my paths and trace out my footsteps (Job.13:27). He sets His hand to the flinty rock, an overturns the moutains at their foundations (Job.28:9). But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom (Isa.11:1). No man is built up by wickedness, but the root of the just will never be disturbed (Prov.12:3).

New Testament: Like the Old Testament, this term is used in literal and metaphorical (figurative) ways. This term refers to the parable of the sower, withered trees, Israel, Jesus, money, and evil. Trees without roots will wither as they will not produce good fruit. Jesus is the root of the stump of Jesse (and David). In the parable of the sower, the root needs good ground for the seed to grow. Money becomes the root (source) of evil. Bitter roots often provide the foundation for apostasy. The Gentiles will have new hope in new shoot (Jesus) in establishing the coming kingdom.

Scripture:

“For the love of money is the root of all evils, and some people in their desire for it have strayed from the faith and have pierced themselves with many pains.” 1Tim. 6:10

This type of root becomes the source or origin for all evils. This is a metaphorical example of a root.

“I am the root and offspring of David, the bright morning star.” Rev. 22:16

Jesus is the root from the family line of David. Jesus fulfills his Messianic role in this genealogy.

“If the first fruits are holy, so is the whole batch of dough; and if the root is holy, so are the branches.” Rom.11:16

Israel and the Jews have always held a special relationship with God. Even in the midst of Christianity, the Israel and the Jews are holy.

Licorice: Licorice, an extract, derives from the Greek glukurrhiza, meaning sweet root. The Latin term is liquiritia. The licorice plant is a perennial legume (grown as a crop) native to parts of southern Europe, Asia, and India. Licorice flavors are often used as sweeteners and in candles. Licorice extracts have been used in herbalism and traditional medicine.

Conclusion:

Rhizome, rhizosphere, licorice, radish

It is interesting to note that the Hellenistic culture uses this term to convey a family tree (progeny). This becomes a precursor to the Messianic shoot (Jesus) in the Judeo-Christian world. I did not expect to see that this term would also be used as a settlement of a city.

I was surprised to learn that this term rarely refers to a plant. The most important and significant use of this term refers to the Messianic shoot Jesus. I think most of us are already aware of the imagery of God as the farmer or the vineyard keeper and Israel as the vine.

In the parable of the sower, seeds need to take root in the soil in order to produce good fruit. This idea provides more insight into this parable. Roots, depending on the circumstances, can either produce good fruit or bad fruit. Love of money and apostasy are examples of bad fruit.

From the Latin radix, we get the term radish. We all know what radishes are. To be honest, I never really was fully aware that licorice comes from a root. Like many others, I just was more concerned about eating licorice. I guess you can say my ignorance was the root (source) for not knowing this. This information was hidden from me (like those licorice roots).

[Greek] βασκαίνω (baskainō), [Latin] fascinare: to slander, to bewitch, to malign, to fascinate, to speak ill of someone, to bring evil on a person, to mislead by an evil eye, to charm, Gal.3:1

Roman Era (Early 2nd Century A.D in Antiocha) Mosaic of the Evil Eye

Background Information:

Greek Hellenism: This term means to hurt someone, to bewitch, to revile, and to envy. Witchcraft and the ‘evil eye’ were often placed on others through hostile words or looks. The ancient world was perceived as  being surrounded (controlled) by invisible and hostile spirits. Greetings and letters were often enclosed with expressions such as “Heaven preserve us!” Various superstitious practices and customs developed over time to overcome these mysterious outside forces. Theocritus Idylls 6.39 states that the Greek spat for protection against the ‘Evil Eye’. Since strangers were deemed potential bearers of the ‘Evil Eye’, spitting was customary in their presence. Pliny states “When a stranger looks at an infant while asleep, it is usual for a nurse to spit three times, even though the infant is already under the divine protection of the god Fascinus.”

Old Testament: This term means to be unfavorably disposed to, to do evil, to injure, to break, to distress, to be distressed, and to be broken. Interestingly, the ‘Evil Eye’, while not explicitly stated in Old Testament scripture, is frequently found in Jewish rabbinic literature. It was also believed that having a ‘good eye’ meant having an attitude of good will and kindness toward others. In a sense, the 10^th Commandment (You shall not covet against your neighbor) was created to protect against bestowing the ‘evil eye’ (covetousness) on another person. The most refined and fastidious man among you will begrudge his brother and his beloved wife and his surviving children (Deut.28:54). None is more stingy than he who is stingy with himself; he punished his own miserliness (Sir. 14:6). Please, my brothers, do not act wickedly (Gen.19:7). The matter distressed Abraham greatly because of his son (Gen.21:11). And the Egyptians treated us harshly and afflicted us (Deut.26:6). But the companion of fools will suffer harm (Prov.13:20).

New Testament: Paul refers to the Galatians as being bewitched by the Judaizers. The Judaizers were Christians who adopted Jewish customs and practices. Paul states that the Galatians were not only senseless but also stupid. Paul did not merely state an exaggerated metaphor. The Galatians were in fear of losing their salvation. It is as if the Galatians were hypnotized by an evil eye. The Galatians would have willingly yielded to these ‘magicians’ in corrupting their faith. Behind this ‘magic’ stands the power of falsehood and disbelief.

Scripture:

“O stupid Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?” Gal.3:1

Paul feared that the Galatians were both stupid and senseless in potentially losing their salvation. The Galatians were being hypnotized by the evil eye of false doctrine.

Etymology: At first glance, it seems that the Greek baskaino is not related to the Latin fascinare. However, the Latin fascinare is derived from the Greek baskaino. In Latin, the letter “f” takes the place of the letter “b” in Greek. Also, in Greek, the letters “b” and “v” are used interchangeably. For example, the Greek taberna becomes the modern day term tavern.

Conclusion:

Fascinate, fascination

At first glance, I wouldn’t have bothered in making a posting about this term. Like many others, we are all familiar with the idea of the ‘Evil Eye’. But I never really understood the origin of this legend. It is not surprising that the world of superstitious pagans would develop this idea.

It was quite interesting to learn that the idea of the ‘Evil Eye’ was frequently mentioned in the Jewish rabbinic literature. I suppose it makes sense in that the ‘Evil Eye’, covetousness, and the 10^th commandment are all tied together. ( I see what you have, therefore, I also want that.)

I think it is significant that Paul would call the Galatians stupid. Paul really believed that the Galatians were hypnotized, charmed, or seduced into believing false doctrine. Paul was concerned for the Galatians’ spiritual welfare.

I think most of us have either given or have received the proverbial ‘Evil Eye’. And this has nothing to do with evil or magic. It could be that hostile glance from your parents when you pulled your sister’s hair. (I probably would have gotten in trouble too for spitting!) Or it could the hostile glance from your supervisor when you did not update your accounting reports. We all have been down that road receiving the ‘evil eye’.

I found this term to be fascinating.—Sorry (couldn’t’ resist).

[Greek] στενός (stenos): narrow, small, straight, tight; Mt.7:13,14, Lk.13:24

The Narrow Gate to Heaven and the Wide Gate to Hell: painting by Cornelis de Bie (1627-1715)

Background Information:

Greek Hellenism: This term means narrow, thin, paltry, and poor. In a literal sense, this term is often used for narrow topographical descriptions. In a nuanced sense, this term can mean difficulties, stresses, straits, threats, oppression, and enemies. Cebes, a disciple of Socrates, wrote the Tabula, a Stoic allegory somewhat similar to the scriptural passages referring to the narrow gate. The allegory states, “Seest thou not a certain small door, and a pathway before the door, in no way crowded, but very few go in? This is the way that leads to discipline.” This allegory is essentially a work of morality.

Old Testament: This term, often relating to events which overtake men, means narrow, tight, and difficult. In addition to its literal use, this term is quite frequently used in a nuance sense. Such nuanced examples include distress, scarcity, affliction, oppression, opponent, and hard pebble. Matthew may have received inspiration from the multiple examples of narrow spaces in the Old Testament. The Hebrews had ample experiences with affliction, oppression, adversity (tight situations) and scarcity. The angel of the Lord then went ahead, and stopped next in a passage so narrow that there was no room to move either to the right or to the left (Num.22:26). There is not enough room for us to continue to live here with you (4Kg.6:1). And the adulteress is a narrow pit (Prov.23:27). And all the depths (narrow passage) shall be dried up (Zech.10:11). A time of distress for Jacob, though he shall be saved from it (Jer.30:7). And you may be a help to your adversaries (Deut.32:43). This place is too cramped for me (Isa.49:20).

New Testament: This term means narrow as both Matthew and Luke refer to the narrow gate. Luke offers an invitation to enter the narrow gate, while Matthew offers a prophetic warning that the broad way (gate) leads to destruction. Most ignore this warning as they are not ready to accept the authority (advice) of Jesus. This contrast between the broad road and narrow road refers to the entry into the kingdom of heaven and the kingdom of hell. The scripture passage of the camel passing through the eye of a needle provides a sense of this narrow gate.

Scripture:

“Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many. How narrow the gate and constricted the road that leads to life. And those who find it are few.” Mt. 7:13-14

Matthew provides a prophetic warning for those who choose to enter the wide gate.

“Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but not be strong enough.” Lk.13:24

Luke offers an invitation to enter the narrow gate.

Conclusion:

Stenography, stenographer, stenosis

It was interesting to discover a Stoic (heathen) allegory of entering through a narrow door. Instead of seeking salvation, one seeks discipline. I wouldn’t be surprised if this idea was borrowed from scripture.

It was also interesting to find many nuanced uses of this term relating to tight (difficult) circumstances. Examples include affliction, adversity, oppression, enemies, and opponents.

In contrast to the Old Testament, this term is more “narrowly” defined in meaning narrow. I did not realize that Matthew and Luke offered two different interpretations to their respective scripture passages.

Stenography is the process of writing in shorthand or taking dictation.  Spinal stenosis is the narrowing of the spaces within the spine.

Here is a salutation in parting from the late 14^th century: God be with ye. Now we know this as—wait for it— Goodbye!

[Greek] ἄνοια (anoia), [Latin] insipientia: folly, foolishness, rage, fury, madness, senselessness, lack of understanding; Lk.6:11, 2Tim.3:9

Background Information:

Greek Hellenism: This term means unreason, foolishness, and folly. This can also been seen as a moral defect such as rage or madness. Plato’s Timaeus 86b states, “We must agree that folly is a disease of the soul, and of folly, there are two kinds, the one of which is madness, the other ignorance.” Thucydides’ Histories III, 48,2 states, “For wise counsel is really more formidable to an enemy than the severity of unreasoning violence.”

Old Testament: This term means folly and foolishness. Interestingly, most scripture references occur in Proverbs, a wisdom book. The root of the Hebrew term refers to power or pre-eminence. Essentially, this idea serves to illustrate that the results (fruits) of the fool are foolishness and folly. Josephus states that Ptolemy observed that the Jews continues this ‘foolish’ Jewish practice of observing the Sabbath even in war. My wounds grow foul and fester because of my folly (Psa. 38:5). And in the greatness of his folly, he will go astray (Prov. 5:23). But the heart of fools proclaims folly (Prov. 12:23). The foolish of fools is deceit (Prov.14:8). A quick-tempered man acts foolishly (Prov.14:17). But the folly of fools is foolishness (Prov.14:24). Folly is joy to him who lacks sense (Prov.15:21). The devising of folly is sin (Prov.24:9). Do not answer a fool according to his folly (Prov.26:4).

New Testament: This term, occurring twice, means lack of understanding and extreme fury. The Pharisees, upon seeing the disciples picking and eating grains on the Sabbath, become enraged. Jesus points out that satisfying hunger and performing works of mercy take precedence over Sabbath rest. Paul states that one must reject those who go astray (with moral depravity) in part due to lack of understanding. Paul points out the dreadful folly of making both old and new errors. Their foolishness will be plain to see by others.

Early Christianity: 2 Clement, written in the last 1^st century, is the earliest Christian sermon outside the New Testament. Clement stated the need for the urgent need for the repentance of our sins, “for we are full of much folly and wickedness.” St. Aristides, an Athenian philosopher and later Christian apologist, relates the foolishness of honoring the god Kronos who practiced adultery. St. Aristides states, “much evil has arisen among men who to this today are imitators of their gods…And great is the folly which the Greeks have brought forward in their narrative concerning Kronos.” This apology is said to have been the inspiration for the great works of St. Justin Martyr.

Scripture:

“But they will not make further progress, for their foolishness will be plain to all, as it was with those two.” 2Tim. 3:9

Like Jannes and Jambres who disobeyed Moses, there will always be others who will act foolishly. People will continue to make old and new errors.

Conclusion:

Paranoia, metanoia, incipient

It seems like the Greco-Roman culture already had a good understanding of this term. I think Plato provides a very succinct definition of foolishness and folly. Plato even identifies foolishness with a disease of the soul. This appears to be an early precursor of the connection of between foolishness, moral defects, and sin.

Perhaps it is not surprising that this term is mostly found in Proverbs, part of the Wisdom books in the Old Testament. There does not seem to be a distinction between foolishness, folly, and sin. It is important to acknowledge that some other culture’s actions can seem to appear to be foolish by others.

The Pharisees observe that Jesus and His disciples picked and ate grains on the Sabbath. The Pharisees not only consider this foolish but also are outraged by this sacrilegious activity. However, Jesus state that this can be permitted. 2 Tim.3:9 seems to be a prophetic scripture, indicating those who act with moral depravity and disobedience. We can look at our current culture today to see indications of this. This reminds me of that famous quote by Jesus: “Father, forgive them, for they do not know what they are doing.” Lk.23:34

It is important to acknowledge that one does not necessarily need to use inspired documents to provide a snapshot of the culture in the early days of Christianity. It is interesting to discover that there was an Athenian philosopher who inspired St. Justin Martyr. These philosophers no doubt used their reasoned philosophical skills in order to become an effective apologist (defending Christianity).

Justin Martyr, rather than associating with his fellow Christians, still hung out with his fellow philosopher friends around the temple grounds. At first glance, this may appear to be curious or strange.  Justin Martyr was no fool! In the temple grounds, there was a code of conduct between philosophers that one can state his philosophical arguments without fear of recrimination (punishment). Justin Martyr was using this philosophical knowledge and reasoning to explain and defend Christianity. His persuasive arguments led to many conversions to Christianity. At this time in history, an apologist was one who used persuasive arguments to defend their views. Justin Martyr was considered one of best known Christian apologists, working in the “trenches” of the pagan culture.

Metanoia is a trans-formative change of heart or repentance. Paranoia can be characterized as a mental condition with delusions, fearful feelings and thoughts, and disorders.

I think it would be a “fool’s errand” to continue further with this post.

[Greek] εἴσοδος (eisodos), [Latin] adventus, [Latin} introitum: entrance, a way in, a coming in besides (epeisodos), a leading in, an entering in, place of entering, a welcoming, a coming; Acts 13:24, 1Thess.2:1, Heb. 10:19, 1Thess.1:9, 2Pet.1:11

Roman theater: Two side entrances/exits called the additus maximus (most important entrance) is the Roman counterpart to the Greek eisodos.

Background Information:

Greek Hellenism: This term means entry, entrance, approach, and a moving in. In the Greek theater stage, the entrance (eisodos) is a passageway leading into the orchestra (area for musicians) before the stage. The Greek tragedian Aeschylus makes use of this stage device to allow for the entrance and exit of characters in the play. Aeschylus’ play Agamemnon shows King Agamemnon entering into the stage (his palace) from the city of Troy. Epictetus’ Enchiron 38 states, “As in walking you take care not to tread upon a nail, or turn your foot, so likewise take care not to hurt the ruling faculty of your mind. And if we were to guard against this in every action, we should enter upon action more safely.”

Old Testament: This term can be used in a spatial, geographical, architectural, and nuanced sense. In an architectural sense, this term can refer to an entrance, gate and door. References to doorway (door) are used quite extensively. In a geographical sense, this term can refer to various locations and landmarks. In a nuanced sense, this term can refer to an entry into a marital relationship, birth (entry into life), arriving, and communication.  This term can take on a military sense as an invasion or incursion. Likewise, this term’s opposite meaning can refer to an exodus or death. And if you do not do well, sin is crouching at the door (Gen.4:7). On the day of her marriage to Othniel, she induced him to ask her father for some land (Jgs.1:14). Zechariah was gatekeeper at the entrance of the tent (1Chr.9:2). The guard guarded the door of the king’s home (2Chr.12:10). She wrapped herself and sat in the gateway (Gen.38:14). And who can stand when He appears? (Mal.3:2). But Lot went out to them at the doorway (Gen.19:6). Are you not aware that Abner came to deceive and learn the in and outs of all that you are doing? (2Kgs.3:25).

New Testament: This term, having no spatial sense, means an entering (entrance) and reception. This term focuses on the immediate influence or effect on others. Through the person of Jesus, Christians have access to God. Paul, Silvanus, and Timothy make a profound impact on the Thessalonians. In turn, the Thessalonians, turning from idols to serving the true God, become model Christians for the believers in Macedonia and Achaia. Peter claims that persevering in one’s Christian vocation will allow one to attain the kingdom of heaven. John the Baptist makes his impact in preaching a baptism of repentance to all the people in Israel.

Scripture:

“John heralded his coming by proclaiming a baptism of repentance to all the people of Israel.” Acts 13:24

John the Baptist begins his missionary preparing the way for the Lord. John begins his ministry.

“For, in this way, entry in to the eternal kingdom of our Lord and savior Jesus Christ will be richly provided to you.” 2Pet.1:1

Perseverance in the Christian vocation will help lead one into the kingdom of heaven.

“For you yourselves know, brothers, that our reception among you was not without effect.” 1Thess. 2:1

Paul and his fellow missionary have made a profound effect on the Thessalonians. The Thessalonian changed their way to becomes models of Christian citizens.

Conclusion:

Episode, episodic, rhapsode, rhapsody, advent, intro, introduction

At first glance, some people may not understand what this term means. However, in context of the stage (theater), this term is an entrance or passage. ‎This term essentially means an “inserting” in a way.

Another term relating to eisodos is parados (side entrance). The aditus maximus (most important entrance/access) is the Roman equivalent to the Greek eisodos.

It was interesting to learn how this term can be used in nuanced ways. One cannot get more nuanced than entering into marriage, entering into life, and inserting oneself in someone’s affairs. Or this can mean something as clear as a military invasion.

I was surprised to find that this term is not used in a spatial sense in the New Testament. This focus is more on the immediate impact, effect, or influence upon others.

An episode is essentially a separate incident (story) inserted into a larger main narrative. In a literal context, an episode is an incidental narrative within the story (play). It can be a singular event in the drama (days) of our lives. Of course, we know all know that when we watch that episode from our favorite TV series. And we often like to “binge-watch” these episodes.

The Greek verb rhapto means to sew or to stitch. It is interesting to “note” that there is some similarity to an episode. A rhapsody is a musical composition with different melodies “stitched or sewed in between.” A rhapsode is one who performs (or interprets) the poem of the poet. This person seems somewhat similar to the person who inserts himself in the play (drama).

I will take my exit. Now, I can get back to my “binge watching”. It’s just 13 episodes!

Update: In light of the current sexual abuse scandal in the Church, Peter has timeless words (advice) for cardinals, bishops, and priests. This, however, should not take away from the fact that justice for the victims must be addressed and advocated.

[Greek] λάμπω (lampō), [Latin] resplendere, [Latin] splendere, [Latin] inluminare, [German] blinken: to shine, to give light, to beam, to radiate; Mt.5:15,16, Mt.17:2, Lk.17:24, Acts 12:7, 2Cor.4:6

When God made the world, He created light.

Background Information:

Greek Hellenism: This term means to shine, to be bright, to light up, and to cause to shine. Light is often associated with the gods, knowledge (enlightenment), and fire. Light also involves phenomena, often perceived as omens. In a nuanced sense, man radiates “light” when he manifests heroic, admirable, and emotional qualities. Homer’s Illiad 15.608 states, “His two eyes blazed beneath his dreadful brows and round about his temples.” Pindar’s Isthmian 1,22 states “Their excellence shines clearly in the naked footraces and in the shield-clashing hoblite races.” The Hellenistic religion of light is found not in the Greek culture, but in Egypt and the Orient.

Old Testament: Although there are many references to light, the Old Testament religion is not considered as a religion of light. When God made the world, He first created light. Light is always used as an instrument (means) for God’s providence. The Shekhina and the seven-branched candelabra are some examples of how God manifests His light in the world. God reveals aspects of Himself only to a few chosen people. Because of the great gulf (distance) between God and man, there is no passing of the divine substance of light into man. Human radiance is only a reflection of that of Yahweh. And the Lord illuminates my darkness (2Sam.22:29). The light will shine on them (Isa.9:2). The flame of his fire gives no light (Job 18:5). And the moon will not shine its light (Isa.13:10). They were whiter than milk (Lam.4:7). My God brightens the darkness about me (Psa.18:28). The Lord appeared to him in fire flaming out of a torch (Exo.3:2). The people who walked in darkness have seen a great light (Isa.9:1). The glory of the Lord shines upon you Isa. 60:1).

New Testament: In the New Testament, the world beyond is thought as a radiant world of light. The light of God is unchangeable, yet also provides a power which gives knowledge, life, and moral renewal. Light is manifested by the appearance of messengers (angels) from the other world. Light is used by the Messiah, coming in glory and power. Light is used for the dawn of the Christian experience of salvation. Paul references the Hellenistic notion of linking God, light, and saving knowledge and saving salvation. Light is used of the walk of the disciples. The disciples of Jesus are to cause the light which they have received from the heavenly Father to shine in the world. The disciples are to show their good deeds and to glorify God.

Scripture:

“Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.” Mt. 5:16

Light is used to speak of the actions of the disciples. The disciples are called to bring the light that comes from Christ.

“And He was transfigured before them; His face shone like the sun and His clothes became white as light.” Mt.17:2

The Transfiguration become the means by which Jesus shows His glory to the disciples.

“Suddenly the angel of the Lord stood by him and a light shone in the cell. He tapped Peter on the side and awakened him saying, ‘Get up quickly.’ The chains fell from his wrists.” Acts 17:2

Angels are beings of light which are sent to others as part of God’s providence. Angels come the world beyond, a radiant world of light.

Conclusion:

Lamp, splendid, splendor, luminate, resplendent

I was somewhat surprised that the Greek culture did not have a significant connection with light. Instead, light plays a much more prominent role in the Egyptian and Orient cultures. The Hellenistic notion of God, light and saving knowledge will later appear in the New Testament culture. It was interesting to discover how man can “radiate” various qualities and characteristics.

Even though light is used extensively, the Old Testament religion is a not a religion of light. Instead, God uses light to reveal Himself and to carry out His providence. The Shekhina and the candelabra are examples of how God can reveal Himself.

It is interesting to note that Paul and Luke were familiar with Hellenism. Jesus becomes a source of light, which the disciples must show to others. Showing your good deeds allows to show one’s light (radiate) to others. It is very interesting in how this concept of radiating occurs in both secular and religious cultures.

[Greek] νόσος (nosos), [Latin] morbus; disease, infirmity, disability, malady, illness, wound, sickness; Mt.5:15,16, Mt.17:2, Lk.17:24, Acts 12:7, 2Cor.4:6

The Flagellation of Our Lord Jesus Christ: painting by William Adolphe Bouguereau (1880)

Background Information:

Greek Hellenism: This term, primarily meaning sickness, can refer to plague, calamity, suffering, patricide, vice, and epidemic. Impurity and sickness are thought be closely connected, with impurity (sin) causing sickness. Vengeful gods are also thought to be agents of affliction (sickness). Sickness can be defined by the inner moral character (vices, inclinations, and the soul) and the outward physical sense (physical afflictions). It was a highly attained value to maintain both a physical discipline (athletics) and a mental discipline (philosophy and education) at the individual and societal level. There is a link where moral defect can also lead to sickness. In Greek mythology and literature, the suffering (testing) of the sick hero takes on important significance.

Secular literature: Cicero, relating the moral condition with disease (faults), states, “As in the body there is disease, sickness, and fault, so is there in the soul.” Plato’s Laws 919c states, “What remedy, then is to be found for this disease (corruption) in a state gifted with understanding?” Plato’s Odyssey refers to an epic war hero experiences a severe home-sickness (nostalgia). This essentially is a pain (longing) to come home from the Trojan War.

Old Testament: This term, related to several Hebrew terms, can mean sickness, disease, malady, wound, blow, plague, scourging, and slaughter. There is not an explicit causal relationship between sin and sickness in the Hebrew Old Testament. Moral guilt, rather than sickness, is the consequence of sin. Rather than being compelled to appease a god, one seeks Yahweh with a contrite heart. The Old Testament adopts the Hellenist idea of sin relating to sickness. Yahweh is seen as a physician who provides healing (grace). There are prophetic references of a redeemer who will take on wounds (stripes). For I will restore you to health and I will heal you of your wounds (Jer.30:17). He will bring back on you all the diseases of Egypt (Deut.28:60). He may beat him forty times but no more, so that he does not beat him with any more stripes (Deut.25:3). My wound is incurable (Jer.10:19). Suddenly they  will be wounded (Psa.64:7). He struck them with a great slaughter (Jdg.11:33). Yet it was our infirmities that He bore, our sufferings He endured. While we thought of Him as stricken, as one smitten by God and afflicted (Isa. 53:4).

New Testament: This term refers to Jesus healing others. The Old Testament makes reference of a suffering messiah (Isa. 53:4), and Jesus giving the Apostles the power to heal others. While Jesus was never ill (sick), He was afflicted with the sins of humanity as the crucified Christ. Matthew refers to Christ stricken with our infirmities (sins) and sufferings on the Cross. Jesus could not heal if He couldn’t take upon the needs of those seeking help. Sickness becomes a vocational burden for Paul. This idea develops the notion that others (of the body of Christ) can join their sufferings with Christ. Jesus instructed His Church to visit, care, pray, and heal the sick.

Scripture:

“He cured many who were sick with various diseases, and He drove out demons, not permitting them to speak because they knew Him.” Mk.1:34

Jesus becomes a physician healing the sick. Jesus heals other physical affliction and sins (spiritual sickness).

“To fulfill what had been said by Isaiah the prophet: ‘He took away our infirmities and bore our diseases.’” Mt.8:17

Matthew relates the Hellenistic notion that sins are infirmities and afflictions.

“He summoned the Twelve and gave them power and authority over all demons and to cure diseases.” Lk.9:1

Jesus gives the Apostles to authority to heal.

Conclusion:

Diagnosis, prognosis, nostalgia, morbid, morbidity

It was interesting to discover the Hellenistic notion that sickness is related to sin. This idea is later developed in the Old Testament culture. It would be certainly understandable that some believers would view gods as agents of affliction. Wellness was viewed both in a physical and mental sense.

Yahweh (God) is seen as a physician who provides healing (grace) to those who are sick. Sickness can involve political weakness, wickedness, and spiritual afflictions.

Jesus is also a physician. It is significant to note that others (in the body of Christ) may often participate in Jesus’ suffering. It is important that Matthew, a Jew, makes references to the Hellenistic notion that Jesus is afflicted with man’s sins on the cross.

Nostalgia is the sentimental longing, affection, or “aching” for a period or past with happy memories. Johannes Hofer first coined this word in 1688 to describe a psychological condition of longing for the past.

A diagnosis is the act of identifying a condition (disease). A prognosis is the forecast of the likely outcome of a situation.

I hope you are not sick of the following:

WARNING – USELESS WORDS ALERT –

Nosology: the art of identifying a disease.

Nostrum: a medicine that is not effective (quack medicine).

[Greek] ὑγιαίνω (hygiainō), [Latin] salvam, [Latin] sanae: to be in harmony, to be healthy, to be well, to be accurate, to be in agreement with, to have balance; Lk.5:31, Lk.7:10, Lk.15:27, 1Tim.1:10, 1Tim. 6:3, 2Tim.1:13, 2Tim4:3, Tit.1:9,13, Tit.2:1,2, 3Jn. 2

Pythagoras referred to the heavens as a cosmos (good order) perfect and adorned with numbers.

Background Information:

Greek Hellenism: This term, essentially meaning to be healthy, pertains to mental health, rational thought, truth (and reliability), and balance. Best wishes for health for others become a Hellenistic greeting in letters. Health becomes a highly esteemed value. Hygeia was the Greek goddess of health. Homer’s Illiad 8.512 states, “Even as I proclaim, of counsel, good and sound for this present, be this enough.” Plato’s Phaedo 69b states, “True virtue exists only with wisdom, whether pleasures and fears and all other things of that sort are taken away.” Soundness of judgment also becomes a very important value.

Balance: Balance plays an important role in the harmony between body/soul, physical health, political sphere, and the universe. Basically, bodily and spirit belong together. Health is maintained by the balance of the physical qualities. Sickness occurs when these qualities are unbalanced. Pythagoras’ concept of harmony involves the political sphere (communes sharing possessions). He also referred to the heavens as a cosmos perfect and adorned with numbers. This becomes a precursor to the idea that the world (and universe) can be understood through mathematics.

Old Testament: Interestingly, this term is related to the Hebrew shalom. Shalom can mean peace, completeness, safeness, health, satisfaction, friend, and blessing. The Old Testament was influenced by both Palestinian Judaism and Hellenistic Judaism. In Hellenistic Judaism, health was highly valued as a divine gift. Josephus and Philo of Alexandria were both influenced by Hellenism. Josephus uses this term primarily for rational thought and action. Philo of Alexandria follows the Stoic understanding in that a healthy body is defined by a healthy soul. A healthy soul (thoughts) will overpower passion and sickness. Virtue follows the health of the soul. Likewise sickness follows the vice of the soul. You shall go to your fathers in peace (Gen.15:15). He said to them, ‘Is it well with him?’(Gen.43:27). Jethro replied, ‘Go in peace.’ (Exo.4:18). Fear not, beloved, you are safe. (Deut.10:19). Peace be with you, my brother, and with your family (1Kgs.25:6). He who reveres the commandments will be rewarded (Prov.13:13). And I come back safe to my father’s house (Gen.8:21). And all those people will go home satisfied (Exo.18:23).

New Testament: This term essentially means to be healthy and to be accurate. Jesus makes references to sinners who are spiritually sick. Jesus show Himself to be the Victor over sin and suffering by His deeds. At His Word health is restored visibly. This power to heal is transmitted to the Apostles. The welcoming father celebrates his son being back home safe and sound. A greeting (in letters) wishing one good health becomes an established literary device in the Hellenistic tradition. The pastoral letters (Timothy and Titus) stress the importance of adhering to and following sound doctrine (from faith and Jesus Christ). One must not only take notice of but also admonish those who espouse false teachings.

Scripture:

“The servant said to him, ‘Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.’” Lk.15:27

The father is overjoyed for the return of his son.

“Holding fast to the true message as taught so the will be able to exhort with sound doctrine and refute opponents.” Tit.1:9

This scripture makes reference to be in agreement with doctrine. Sound doctrine is needed to correct perverted doctrine.

“Beloved, I hope you are prospering in every respect and are in good health, just as your soul is prospering.” 3 Jn. 2

This greeting wish the other good help becomes greeting (literary device) in the Hellenistic tradition. Hellenist Greek highly valued a healthy body and soul.

Conclusion:

Hygiene, hygienic, hygienist, salve, salvation, sanity, sane

It was interesting to discover how being healthy took on many aspects in Greek Hellenism. Seeking good health (body and soul) was a highly held ideal. Even mental health (rational thought) becomes important. Harmony and balance becomes very much integrated with physical health, the political sphere, and the cosmos. Pythagoras introduces the idea that numbers provide the necessary foundation (stability) for the universe. This helps to shed some light on the importance of numbers (and formulas) for the building blocks of astrophysics and cosmology.

It is significant to note the Hellenistic influences about health appear in Sirach. From Sirach, God has created the physician whose works come through the means of healing given by God. Health is part of life, which is a divine gift. Sin and sickness are still interconnected.

It was very important to follow the sound teachings of Jesus and Paul. Luke, Paul, and John each were influenced by the Hellenistic traditions. Luke himself was a physician. Jesus is also presented as a physician who is sent to heal the spiritually sick (sinners).

It also interesting to note that the word ‘sound’ can relate to physical health, mental health, order, judgment, sanity, doctrine, agreement, stability, and balance. This term originally took on a more cosmic scale. But in more recent times, this term has become more narrowly related to personal (and dental) cleanliness.

[Latin] salve!: Be Well!

‎[Greek] ἀφανίζω (aphanizō), [Latin] demolire, [Latin] disperdere, [Latin] exterminare: to vanish, to disappear, to destroy, to make unseen, to render unapparent, to corrupt, to perish, to disfigure, to ruin, to do away, to make ugly, to consume, to be destroyed, to make unsightly; Mt.6:16, Mt.6:19-20, Acts 13:41, Jam 4:14

Mt. Nebo is the place where Moses was allowed a view of the Promised Land. Moses was buried somewhere on this mountain, yet his burial place is still unseen (Deut.34:6).

Background Information:

Greek Hellenism: This term, conveying the sense of secrecy, emphasizes the disappearance of a person. Interestingly, this can be used in the negative (violent) sense of banishing, destroying, and killing. Herodotus’ Histories 7,6 states, “Onomacritus had been banished from Athens by Pisistratus’ son Hipparchus.” In the Peloponnesian war between Sparta and Athens, the Spartans were also fearful of the Helots, the Spartan peasant class (serfs). The Helots were led to believe (by the Spartans) that they would have their own freed status. The Helots were paraded through city with honors only to be later “disappeared” (killed) by the Spartans.

Old Testament: This term is related to many Hebrew terms which can convey destroying, separating, banishing, consuming, ceasing, hiding, prohibiting, and ruining. Even still more nuanced meanings can refer to being stunned, to lacking, and to ceasing. This lacking sense means not having, not being there, and not being available. Josephus’ Antiquities of the Jews states, “Now at this time it was that Elijah disappeared from among men, and no one knows of his death to this very day.” There is also no determination of this of Moses’ actual burial site. Moses was buried in the land of Moab, to this day no one know the place of his burial. (Deut.34:6). There was no man to cultivate the ground (Gen.2:5). Then he shall be guilty (Lev.5:3). That I may consume them in a moment (Num.16:21). So the people rested on the seventh day (Exo.16:30). Then these three mean ceased answering Job (Job.32:1). Elders are gone from the gate (Lam.5:14). I will make the land desolate (Lev.26:32). Cain rose up against Abel his brother and killed him (Gen.4:8).

New Testament: This term, in contrast to the Old Testament, is used less frequently. This term conveys neglecting one’s appearance, destroying earthly treasures, and disappearing. It is interesting to note that neglecting oneself can mean making oneself unsightly. A parable illustrates the importance of permanent spiritual treasures lasting much longer than temporary earthly treasures which may decay (be destroyed). Scoffers (doubters) and life itself both may briefly appear and then disappear.

Scripture:

“When you fast, do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to be fasting. Amen. I say to you, they have received their reward.” Mt.6:16

Jesus states that one should fast in secret. Interestingly, this term means to make one unsightly (less visibly appealing).

“Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal.” Mt.6:19

Jesus speaks about earthly treasures which do not last and endure. Spiritual treasures are lasting and more valuable.

“You have no idea what your life will be like tomorrow. You are a puff of smoke that appears briefly then and disappears.” Jas.4:14

Each of our lives are uncertain and fleeting. We just live a brief period of existence.

Conclusion:

Vanish, banish, vanity, demolition, disperse, extermination, exterminate, dispersal

It is interesting to discover how this term can be used in a negative and violent sense. Perhaps it is not surprising that the words ‘vanish’ and ‘banish’ sound the same. Both of these words accomplish the same purpose of making something (someone) disappear.

I was also surprised that this term is associated with many Hebrew terms. Even nuanced senses, such as separating, consuming, and ceasing, occur. I would have never associated this with ceasing to observe rituals (traditions).

It is important to note that this term is used to convey that earthly treasures will not last. (We can’t take this “stuff” with us to heaven!) Jesus teaches that spiritual treasures, rather than earthly treasures, are often more lasting and more fulfilling. I think this can help each of us to understand about those times when we feel there is something missing (or lacking) in our lives. Oftentimes, earthly treasures cannot completely fill a person’s needs or longings. Only God can satisfy our longings. One cannot get more nuanced when “unsightly” (make ugly) means unattractive. This makes sense. I think we all can identify with this. We often do not want to been seen during those times when we are not at our best (unattractive or being ugly).

Unfortunately, in more recent history, ethnic groups or communities have sometimes  had been “disappeared”, resulting in their deaths. Genocides or massacres become another term for these activities.

I have to say that some of these nuanced uses of this term were very unapparent (unseen) to me.

‎[Greek] σκηνόω (skēnoō), [Latin] habitare: to have one’s tent, to dwell, to encamp, to tent, to tabernacle, to live in a tent, to reside, to occupy, to take up residence, to dwell in a tent (or tabernacle), to pitch a tent, to abide; Jn.1:14, Rev.7:15, Rev.12:12, Rev.13:6, Rev.21:3

1890 Holman Bible Illustration of the Tabernacle in the Wilderness

Background Information:

Greek Hellenism: This term means to live (or camp) in a tent. Although commonly used, this term primarily has a military sense. Xenophon’s Anabasis 2.4.14 states, “The Greeks accordingly encamped beside the city, while the barbarians had crossed the Tigris before encamping.” Xenophon’s Cyropaedia 2.1.25 states, “They live in tent each company by itself. For Cyrus thought that in occupying tents together they had the following advantages for the coming conflict.”

Skene (scene building): In the ancient Greek theater, this was originally a very light structure or just a cloth hanging from a rope. This structure was used for background scenery and a place for the changing of masks and costumes. Over time, the skene became a permanent back-stage building with columns, stairs, hidden stages, balconies, painted background panels, and doors. These doors provided the means for the actors to enter and leave the stage. The skene also served as a storage facility for supplies, props, and costumes.

Aeschylus’ Agamemnon: This play involves Agamemnon coming home (from the war) to see his wife, who plans to murder him. The skene plays an important part in defining the threshold between Agamemnon’s world (polis) and the wife Clytemnestra’s household (oikos). The house front is seen as border-line between the outdoors and indoors. The architecture of the stage (skene) defines the boundaries between the man’s world and the woman’s world. The skene helps to define where these characters dwell (abide).

Old Testament: Although extensively used, this term essentially means to dwell and to tent (tabernacle). Settling down appears both literally and figuratively. Tents and tabernacles, closely associated with residing (abiding), play an important role as the central place of worship. The tabernacle was known as the “place of divine worship.” The Hebrew word for tabernacle is mishkan. The Shekina is the glory cloud of God which dwells in the tabernacle. Tents and tabernacles both play an important roles in this wandering and itinerant culture. “Let them dwell in the place of Shem (Gen. 9:27). Do not go down to Egypt, stay in the land I tell you (Gen.26:2). Let them construct a sanctuary for Me, that I may dwell among them. As the cloud settled over the tabernacle, they remained camped (Num.9:18). Lot settled among the cities of the Plain, pitching his tents near Sodom (Gen.13:12). Justice will dwell in the wilderness (Isa.32:16). Then you will know that I am the Lord your God dwelling in Zion (Joel 3:17). For behold I am coming and I well dwell in your midst (Zec.2:10).

New Testament: This term refers to both God dwelling (tabernacling) and one residing in His dwelling place. The Latin term for tent is tabernaculum. There is no mention of the temporary nature of living in tents. Instead, the focus is on the permanent nature of abiding in tabernacles. God dwells among us and the redeemed reside in God’s abiding place in heaven. This abiding in God’s presence makes reference to the glory cloud (Shekina) of God. God’s earthly dwelling among is perhaps more clearly defined by His tabernaculing among us.

Scripture:

“And the Word became flesh and made His dwelling among us, and we saw His glory, the glory as of the Father’s only Son, full of grace and truth.” Jn. 1:14

Jesus tabernacle among us. In a sense, Jesus pitches his tent in a much grander scale.

“For this reason they stand before God’s throne and worship Him day and night in His temple. The one who sits on the throne will shelter them.” Rev.7:15

This speaks of God’s dwelling among the redeemed. This alludes to shekinah concept of God dwelling among His people.

Conclusion:

Scene, scenic, tabernacle, habitat

The Greco-Roman culture illustrates the temporary nature of dwelling (abiding) with soldiers’ encampments. The Greek theater further develops a more permanent means with the back stage. This theatrical infrastructure allows the playwright to more fully present characters in their own specific cultures (customs). The skene was a very important theatrical device to present a character’s backstory.

Tents and tabernacles are very characteristic of the itinerant culture of the Hebrews (Israelites). It is interesting to discover how the word tabernacle can be used as a verb (to tabernacle among us). This sense of tabernaculing becomes important in John 1:14. This temporary sense of residing (abiding) gives way to a permanent sense of residing (abiding) in the New Testament.

It is interesting that there are no further mention of tents in the sense of abiding. John 1:14 speaks of Jesus dwelling among us. Tabernaculing gives a better understanding of this idea. The scriptural references lead to those redeemed in the presence of the heavenly tabernacle. This alludes to the Shekinah (glory cloud of God) residing among His people.

Catholic perspective: The tabernacle is the location in the church where Christ dwells in the Eucharist. This continues with the idea of the Shekinah abiding in the tabernacle in the Old Testament. The tabernacle is a room (place) for adoration where one can sit in the presence of Jesus. This room is also a repository where the Eucharist will be stored or redistributed at Mass or given to the sick.

Jesus tabernaculing among us sets the stage (scene) for our redemption He provides for us wherever we remain (abide).

‎[Greek] κέρας (keras), [Latin] cornu: horn, bony growth, hair of the head; Lk.1:69, Rev.5:6, Rev.9:13, Rev.12:3, Rev.13:1, Rev.17:1,3,7,12,16

Background Information:

Greco-Roman history: This term is commonly found in the Greek, Persian, and Babylonian world. This term can be found in a literal, figurative, and metaphorical sense. In addition to an animal’s horn, horns are placed on altar corners, used as weapons, and placed on headpieces. Horns depict the strength and might of the gods. Horns are a symbol of human strength and bravery. Homer’s Odyssey 19.210 states, “His eyes stood fixed between his eyelids as though they were a horn.” Alexander the Greek is depicted wearing horns on coins. Interestingly, Alexander is depicted in the Quran as Dhul-Qarnayn, meaning “The Two Horned One.”

Old Testament: This term, related to five Hebrew terms, means appearance (vision), agreement, corner, recess, horn, strength, musical instrument, peak, and ray of light. Horns are associated with animals, altars, tabernacles, physical power, pacts, and human arrogance. This term is also associated with the acts of pushing (goring), shooting, and shining. The horn relates to the power of salvation, the family line of David.

Daniel’s vision about horns:

“I looked up and saw standing by the river a ram with two great horns, the one larger and newer than the other.” Dan.8:3

The two-horned ram represent the kings of the Medes and Persians.

A he-goat with a prominent horn on its forehead suddenly came from the west across the whole earth without touching the ground.” Dan 8:5

This he-goat the king of the Greeks, Alexander the Great.

“But at the height of its strength the great horn was shattered, and in its place came up four others.” Dan. 8:8

Four kingdoms later come into existence.

“Out of one of them came a little horn which grew and grew to the south, the east, and the glorious land.” Dan.8:9

The Greek Antiochius IV ransacked the Temple in Jerusalem, leading to the Maccabean revolt.

New Testament: This term presents the horn as a source of authority (person), animal’s appendage, and power. Luke speaks of Jesus as the horn of salvation within the house of David. The Book of Revelations presents a lamb standing (as if slain) with seven horns and seven eyes. These horns represents the fullness of power. Seven represents perfection. In Revelations the dragon is presented as having ten horns. These ten horns represent the powers (spiritual and earthly) who opposed God’s people and church. Horns also are found on the corners of the altar. A voice comes from these four corners.

Scripture:

“He was raised up a horn for our salvation within the house of David his servant.” Lk.1:69

Jesus becomes a horn (authority figure) of salvation.

“Then the sixth angel blew his trumpet, and I heard a voice coming from the four horns of the gold altar before God.” Rev.9:13

This comes from the Old Testament instructions to place horns on the corners of an altar. These horns become projection points.

“Then I saw standing in the midst of the throne and the four living creatures and the elders, a Lamb that seemed to have been slain. He had seven horns and seven eyes; these are the seven spirits of God sent out into the whole world.” Rev.5:6

This Lamb has seven horns and seven eyes indicating the fullness of power and knowledge.

Conclusion:

Keratin, carat, carob, rhinoceros, corn, cornucopia

Horns have always been depicted as of courage and bravery. Alexander the Great always had a high opinion of himself. He wore horns in order to be seen as one held in high favor by the Egyptian god Ammon.

In the Old Testament culture, horns become associated with Yahweh’s authority. It was interesting to discover Daniel’s visions pertaining to horns (kings). This little horn leads to the circumstances for the Maccabeean revolt. It is significant to note that the Lamb has seven horns and eyes. This means the Lamb has obtained the fullness (perfection) of power and knowledge.

Keratin is the fibrous protein the makes up hair, feathers, hoofs, claws, and horns.

The carat became a standard of weight for commodities.

Carob beans (horn shaped) also had a uniformity (same size) in weight. From the 1570’s carobs were used for measuring the weight of diamonds.

A rhinoceros is a horn nosed creature.

Needless to say, this Greek term becomes the starting point for a “cornucopia” (horn of plenty) of modern day words!

[Greek] δρόμος (dromos), [Latin] cursus: race, mission, course, track, career, path, life; Acts.13:25, Acts.20:24, 2Tim.4:7

Modern day photo of the remains of the Circus Maximus in Rome, the first and largest stadium in ancient Rome.

Background Information:

Greek Hellenism: This term means course, track, way, journey, way, colonnade, and corridor. Used mostly as a course (track), this term evokes images of horse races or chariot races around a track. The Greek hippodrome refers to the arena (stadium) for such races.

Sophocles’ Electra 7.41: “The ill-fated Orestes had driven upright safely through every circuit, upright in his car. But he slacked his left rein while the horse was turning and unwittingly struck the edge of the pillar. He spilled forward over the chariot rail.”  A course can also refer to a journey.

Homer’s Illiad III 23.758: “Achilles showed them the goal, a course was marked out for them from the turning point.”

Aeschylus’ Agamemnon 1245: “But as for the rest I heard I am thrown off the track.”

Old Testament: This term is related to three Hebrew terms. This term means a course, race, a running, a life, a manner of progress, and an abundance (multitude). At first glance, this sense of abundance seems to be not related to this term. Perhaps, this ties to both using, experiencing, and encountering abundance on a journey. There are some scriptural references to the dangers (cautions) of running. The Hellenistic philosopher Philo makes references to a course of nature, a tongue, “eyes” of the soul, and the course of life.

New Testament: This term, occurring three times, alludes to Paul’s mission and life eventually coming to an end. Paul speaks of John the Baptist’s completing his course, preparing the way for Jesus. Paul considers his course and ministry are more important than his life. Paul claims that he has competed well in finishing the race. This athletic imagery speaks to the Christian who must be prepared and ready to run the Christian race. The Christian who finishes this race will receive his reward from Christ.

Scripture:
Acts 13:25: “And as John was completing his course, he would say, ‘What do you suppose that I am? I am not He. Behold one is coming after me; I am not worthy to unfasten the sandals of His feet.’” (As with John the Baptist, Paul senses his course [life] will also end.)

2Tim.4:7: “I have competed well; I have finished the race; I have kept the faith.” (Paul knows his course and ministry will come to and. Paul uses athletic imagery as a Christian finishing the Christian race. A Christian must be ready and fit for this course.)

Martyrdom of Polycarp:

“Ignatius to Polycarp 1.2: “I urge you, by the grace with which you are clothed to proceed on your course and to urge everyone so that they might be saved.”

Conclusion:

Hippodrome, palindrome, syndrome, dromedary, course

The hippodrome (horse track) evokes images of horse races and chariot races. This calls to mind such epic movies like Ben-Hur. Even in ancient Greco-Roman times, this term can convey one’s journey in life.

I did not expect that this term would be related to a sense of abundance (plentitude). It is interesting to note that are references to cautions (warnings) about one taking a course (journey).

It is very significant to note that Paul uses athletic imagery regarding the Christian course. The Christian must be ready and prepared to run this race. The Christian who reaches the finish will receive his reward from Christ.

The Greek hippopotamus literally means “river horse.” The Greek potamos means river.

The Latin circus means ring or circle.

A syndrome is group of symptoms which “run” together to form a medical condition.

A palindrome is a sequence of letters which “run” forward and backward. A palindrome created by Leigh Mercer in 1948 is “MADAM  IN EDEN IM ADAM.  This palindrome actually makes sense. WOW!

[Greek] σοφίζω (sophizō), [Latin] instrurere, [Latin] intellectus: to make wise, to render wise, to give wisdom, to know how to contrive cleverly, to devise cleverly; 2Tim.3:15, 2Pet.1:16

Protagoras of Abdera: Painting by Jose de Ribera (1637). Considered the greatest of the Sophists of ancient Greece, Protagoras originally developed the philosophy of relativism. The Modernists (Synodalists) also use sophistry to create a new synodal Church in the image of man and his lived experiences.

Background Information

Sophist:

1. This was a specific kind of teacher who used the tools of philosophy and rhetoric. A sophist is one who “does wisdom”.
2. These sophists focused on general wisdom, human affairs, and the betterment of life. The sophists held relativist views of knowledge, authority, and truth.
3. The Sophists were criticized for charging money, seeking power, speaking in specious and deceptive ways, and emphasizing rhetoric.
4. Lucian of Samosate (born 125 AD), a Syrian satirist and rhetorician, referred to Jesus as a “crucified Sophist” who taught that His followers would attain immortality.
5. Sophistry is the art of blurring the line between true and false using language to make true/false and good/evil on an equal playing field.

Protagoras the Sophist:

1. Subjectivism states that the interpretation of reality is relative to the individual.
2. Protagoras made his living by coaching the wealthy youth in rhetoric.
3. In relativism, there is no objective truth. Protagoras is best known for the claim, “Of all thing the measure is man” (everything is relative and man decides).
4. Protagoras even questioned the existence of the gods.
5. Protagoras’ philosophy of relativism continues to resonate and intrigue people in the present day.

Greek Hellenism: This term means to become clever, to be skilled, to be wise, to speculate, to deal craftily, to be subtle, to meddle, and to deceive.

Xenophon’s On Hunting 13.6: “Many other besides myself blame the sophists of our generation. Because the wisdom they profess consists of words and not of thoughts.”

Demosthenes’ On the Crown 18.227: “He resorts to sophistry and tells you that you must ignore any opinion of himself and me.”

Old Testament: This term essentially means to make someone wise, to understand something, to distinguish, to understand, to be intelligent, to be skillful, and to teach wisdom. The Wisdom books play a predominant role regarding the use of this term. However, there are several cautious references to the overusing, flaunting, and the lacking of wisdom. This term relates to overriding theme that knowledge of the Law makes men wise.

New Testament: This term means to make wise and to cleverly devise. The Jewish adage in seeking wisdom from the Law continues in the New Testament. This idea is adopted for Christian instruction for seeking salvation in faith through Christ.

Scripture:

2Tim.3:15: “And that from infancy you have known the sacred scripture, which are capable of giving you wisdom for salvation through faith in Christ Jesus.”

1. Paul praises his followers for following his teachings, way of life, purpose, faith, patience, endurance, persecutions, and sufferings.
2. Paul points out that wicked people and charlatans, becoming deceivers and deceived, have appeared.
3. Paul praises his followers for remaining faithful to what you have learned and believed. Because you know from whom you have learned it.

2Pet.1:16: “We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of His majesty.” (The apostles calls for one to witness to the truth. Christians are called be watchful against myths and false doctrines.)

Current crisis of relativism:

1. Our Christian and secular culture is having a crisis in understanding objective moral truths. Now we have situational moralities.
2. It is a sad state when one has great difficulty in defining what a woman is (for fear of offending others).
3. Many also think that they can become any sex and gender they want. Therefore, one may become offended when one feels being “mis-gendered.” In some situations, this may result in result in criminal charges.

Quotes by Archbishop Fulton Sheen:

“[Objective] moral truths do not depend on a majority vote. Wrong is wrong, even if everybody is wrong. Right is right, even if nobody is right.”

“Obedience to Truth is obedience to Love.”

“It is easy to find truth, though it is hard to face it. And harder still to follow it.”

 Supplicans: a document of sophistry, ignorance, and intellectual dishonesty about bestowing “non-liturgical blessings on “irregular couples”

1. “Fiducia Supplicans reeks of sulfur and sophistry.” Peter Kwasniewski (same-sex unions are now called “irregular couples”)
2. “Despite its claim to the contrary, Fiducia Supplicans contradicts perennial Church teaching concerning irregular marriages and the sexual activity of same-sex couples.” Father Weinandy
3. “While couples in irregular marriages and same-sex couples can be blessed, what cannot be blessed, and so validated is the sin in which they are engaged in.” (How can you distinguish a couple from a union? They are one and the same. This is sophistry and verbal gymnastics!)
4. The Vatican continues to state Church teachings against homosexuality. Yet, the Vatican continues to increase its LGBTQ “outreach”!  In principle, outreach is an appropriate aspect of Church. Yet, the Vatican continues to ignore and downplay Church teachings. The Vatican also continues to destigmatize and normalize homosexuality as an acceptable lifestyle. (Saying one thing and doing another. Sounds like paying lip service to Church teachings.)

Increasing public requests for kneelers upon receiving the Eucharist

1. Cardinal Dolan states that there is no need for them because it would suggest a different posture from the current norm. (Is Cardinal Dolan afraid of the Vatican’s response to this?)
2. Cardinal Dolan makes this statement in light of increasing public support for kneelers.0 (It seems that Cardinal Dolan is not reading the room for what the people want.)
3. In this time of the Eucharistic revival in the Church, Cardinal Dolan is extremely “tone-deaf” regarding efforts to encourage increased belief and devotion in the Eucharist.
4. The desire to receive the Eucharist on the tongue to use kneelers also faces great opposition to the Modernists (and Synodalists) who seek to downplay Tradition and reverence.

Traditiones Custodes: The Modernist (Synodalist) efforts to suppress and delegitimize the Traditional Latin Mass

1. “You know, the theology [ecclesiology] of the Church has changed.” Cardinal Roche (In his arrogance, he claims that the Traditional Latin Mass must go away.)
2. Removing or delegitimizing the sacrificial nature of the TLM.
3. The Novus Order Mass seeks to highlight the communal meal aspect of the Mass. (The question remains what is more important? Sacrifice or meal)
4. Pope Francis truly believes that he is just continuing the results and efforts of Vatican II. The new Synodal Church moving with the world is just the natural consequences of these efforts.
5. In his misguided efforts to seek “unity” with only on liturgical celebration (NOM), Pope Francis has instead created further division in the Church.
6. Synodality seeks to have clergy share decision-making authority with the laity, to decentralize doctrinal authority and power, to introduce potential deaconesses and women priests.
7. Pope Francis continues to criticize, demean, and insult the clergy and laity who support the TLM. (Unable to curtail the organic movement toward Tradition and the TLM, Pope Francis resorts to insults.)

Synodality (we must walk together): remaking Jesus’ Church into a Church made in the image of man (and his lived experiences):

1. Redefining religion INSIDE ONESELF (lived experiences, religious sentiment, and perceptions) ==> subjective opinions.
2. Human subjective opinions ==> arrogance ==> errors ==> heresies.
3. Material atheism: paying lip service to Jesus and Church doctrine (teachings).
4. This creates a synodal Church moving with the world. This synodal Church absorbs secularism, worldly values, relativism, situational moralities, normalization and de-stigmatization of sin, and refusal to acknowledge sin.
5. Tradition is reviewed as rigid, moralistic, and backward-looking. Tradition is diminished and marginalized. Traditional (conservative) Catholics also be marginalized.

Quotes by Pope Benedict XVI:

“A dictatorship of relativism is taking shape, which accepts nothing as definitive and leaves only the ego and its desires as the ultimate measure.“ (Sounds like remaking the Church INSIDE oneself!)

“Relativism allows oneself to be carried here and there by every wind of doctrine, seeming to be the only attitude in keeping with the times.” (Sounds a synodal Church moving with the world!)

Etymology: In the 1680’s a student in the second year of study would undertake rhetorical exercises (sophom). This student would become a sophumer. Interestingly, sophos means wise. Moros means foolish (dull). A sophomore may be likened to one intellectually pretentious but immature. Sounds like many sophomores.

Conclusion:

Sophisticated, sophistry, sophomore, sophomoric, instruction, intellect

Protagoras has become one of history’s original “wise guys”. Protagoras unfortunately has become a very important precursor to the occurrence of relativism in our current culture.

The Old Testament develops the important idea that wisdom comes from learning the Law.

This ideas becomes very important for the Christian in learning from scripture in attaining salvation. It is important to note that scriptures referred only to the Old Testament. The New Testament canon was not yet developed. Therefore, oral tradition was very important for early Christians. 1^st Peter makes reference to cleverly devised myths (Sophist and Gnostic influences).

Update: There is an increasing belief that there are many more genders than the genders (male and female) created by God. One can now decide which ever gender what one wants. This is a by-product of relativism. (“I know better. I can be any gender I want!”)

Synod of Synodalities: Pope Francis and his fellow Synodalists have used the term “Holy Spirit of Surprises”: a clever way to rationalize or justify anything they want to ratify. This is dangerous and deceitful. The Holy Spirit can only stand for Truth!!!

Parents are now fighting back against teachers who encourage their own children to transition. There are now legal disputes about this in the courts. What a concept: for the parents to have the right to instruct and guide their children!

Fiducia Supplicans provides the innovation (novelty) of providing blessings to same-sex couples. This document confusingly affirms the Church teachings on marriage. Then this document undermines this teaching by providing blessings on same-sex unions.

Every Democrat in the Senate voted against a bill that would require doctors to provide treatment to infants born alive after a failed abortion. This is infanticide! Do the Democrats still believe that the infant is a “reproductive right”? This secular “wisdom” will ultimately result in dire consequences for both infants and abortion rights supporters.

Fiducia Supplicans also intentionally muddles the meanings of individuals, union, and couple. This is word salad.

In light of President Trump’s election, many US bishops, often using “pro-life” terminolgy, are now clamoring for the stopping the removal of illegal aliens. These same bishops lose credibility when they remain silent on the violence by illegal aliens.

If the US Catholic bishops had the same energy and enthusiasm with pro-life issues as with immigration, perhaps there would be fewer abortions in the United States. 

Unfortunately many people, including clergy, often do not seek wisdom from scripture. Many ignore or do not follow Jn.8:11-12: [Jesus]: “Sin no more. I am the light of the world. If you do not follow Me, you will walk in darkness. These clergy, by their position in the Church, will be held more accountable for their actions before God.

Many clergy do not call out the sin of homosexuality. And you wonder why the Vatican has a huge LGBTQ “outreach”. But what about the Church’s mission to save souls?

Quotes by Clement of Alexandria:

“The art of sophistry is a fantastic power, which makes false opinions like truth by the means of words.”

“When lies have accepted for some time, the truth always always astound with an air of novelty.”

‎[Greek] τύπτω (typtō), [Latin] percutere: to strike, to beat, to smite, to wound, to thump, to hit, to injure, to stamp; Mt.24:49, Mt. 27:30, Mk.15:19, Lk.6:29, Lk.12:45, Lk.18:13, Lk.22:64, Acts 18:17, Acts 21:32, Acts 23:2-3, 1Cor.8:12

Pompeian mosaic of tympanon (drum) made of sheepskin

Background Information:

Greek Hellenism: This term, used in varied and nuanced ways, means to strike, to smite, to be stabbed, and to experience grief. This term derives from the underlying meaning of to stupefy by a blow. A tympanon is a drum which one strikes (beats). Striking can be carried about by hands (fists), feet, rods, whips, or with various weapons. An image can be stamped (struck) on a coin. Homer’s Illiad II 4,531 states, “Thoas of Aetolia drew his sharp sword and smote him therewith full upon the belly and took away his life.” Smiting can mean killing someone, stressing one’s body in physical training, and expressing grief and remorse (striking one’s breast). Herodotus’ Histories III, 64 states, “Perceiving that he had killed his brother without cause, he wept bitterly (pang of conscience) for Smerdis. Having wept, and grieved by all his misfortune, he sprang upon his horse.”

Old Testament: This term, essentially used the same way as with the Hellenistic culture, refers to literally striking someone (or something), to be filled with grief, and to be smite oneself. Striking with hand, fist, foot, or weapon is found in smiting mortally, in smiting an enemy, and smiting a land with deadly force. Grief is illustrated by the “stabbing” of the heart, the heart filled with remorse or fear of God, and the pang of conscience. The heart is the stabbing or sorrow- causing source. Smiting oneself is found in training oneself for the games and to expressing grief and remorse. Training oneself essentially stresses the body in improving endurance and muscle tone. Expressing grief and remorse is illustrated by beating the forehead, and beating the breast. Jewish customs states that one smites the heart because sin and guilt originate there (in the heart).

Go struck Uzzah on that spot (2Kgs.6:7). Then pull back and leave him to be struck down dead (2Kgs.11:15). I will send a plague of frogs over all your territory (Exo.7:27). Abner struck him in the abdomen (2Kgs.2:23). Hannah, why do you weep? (1Kgs.1:8). Like a noble athlete, the old man, while beaten, was victorious over his torturers (4Macc.6:10). The lowly and afflicted man who trembles at My word (Isa.66:2). In attacking the land David would not leave a man or woman alive (1Kgs.27:9). I turn in repentance…I strike my breast (Jer.31:19). They only caused further disaster to him and to all of Israel (2Chr.28:23). Cursed be who slays his neighbor in secret! (Deut.27:24). Like a noble athlete the old man being beaten, was victorious over his torturers (4Macc.6:10).

New Testament: This term refers to physically striking others, striking one’s breast, God’s seeking justice, and wounding one’s conscience. Besides Jesus, Paul, Sothenes, and other servants are physically beaten (or struck). Jesus preaches turning the other cheek as the way to confront opponents. The tax collector and the spectators at the Cross beat their breasts as a form of penance and consolation. Paul states will God will “strike” those hypocrites with His judgment. Paul also states those, who sin against their brothers, wound their consciences.

Turning the other cheek:

What is a common perception of turning the other cheek? This does not mean becoming a complete doormat in allowing one to be attached by an aggressor. “Ok. You slapped me on my right cheek. Why don’t also you slap me on my left cheek.”

How did the Roman soldiers view the Jews? The Jews were considered as second class citizens. Soldiers tended to be right-handed. When Romans struck an “inferior” person, they would give a back-handed slap on that person’s right cheek.

How did the Roman soldiers strike someone considered their equal? The soldier would punch that person’s left cheek with his right fist.

What does turning the other cheek accomplish? The Jewish person forces his Roman attacker to treat him as an equal. Jesus wants the Jews to stand up and demand respect. This action is intended to challenge (motivate) the soldier’s conscience

Scripture:

“Then Paul said to him, “God will strike you, you whitewashed wall. Do you indeed sit in judgment upon me according to the law and yet in violation of the law order me to be struck?” Acts 23:3

Paul accuses Ananias of being a hypocrite. This is a common Jewish curse. Interestingly, Ananias is later murdered by the Zealots.

“When you sin in this way against your brothers and wound their consciences, weak as they are, you are sinning against Christ.” 1Cor.8:12

This sinful activity weakness the conscience of the weaker brethren. This leads the stronger person to act against his conscience, which damages his relationship with God.

When all the people who had gathered for this spectacle saw what happened, they returned home beating their breasts.  Lk.23:48

This act was a form of mourning, penitence, and self-contemplation.

Conclusion:

Type, smitten, typewriter, timpani, persecute

It is interesting to discover this same term can be used to convey killing someone (smite one’s enemy) and to convey grief (stabbing the heart). Even in the Greco-Roman era, the heart had already been perceived as the “seat” of emotions.

It is very apparent that the Old Testament experienced many types of violent (and non-violent) actions and movements. This word occurs at least over 500 times in the Old Testament. It was interesting to discover that smiting oneself can refer to stressing one’s body (physical training) for competition. After all, Paul does mention training oneself to be fit to run the Christian race of life. So it is probably not surprising that today that “working out” sounds much better than “smiting oneself.”

To be honest, I was really not much aware that Jesus was also mocked as a prophet by being blindfolded and struck. I also had never really understood the meaning behind one beating the breast. Essentially, the heart is the seat of emotions and decisions. It was very interesting that Jesus was using very astute psychological methods in “smiting” an adversary’s conscience.

The Greek tympanon is drum which is struck or beaten. The Latin tympanum is the ear drum in our ears. Timpani are kettledrums.

This also gives a further insight about the expressions “being smitten with love” and “love struck”. In a sense, one smites (strikes) another with love. And for some it may sometimes hurt. I also was “struck” (sorry…couldn’t resist) about how many times the word smite was found in the Old Testament.

[Greek] μεταμορφόω (metamorphoō), [Latin] transfigure, [Latin] transformare, [Latin] reformatio, [French] metamorphoser: to transform, to be transfigured, to change, to transform the essential nature of something, to change form; Mt.17:2, Mk.9:2, Rom.12:2, 2Cor.3:18

Background Information:

Greek Hellenism: This term means to change into another form, to have an outward change in appearance, and to change into something different.

Transfiguration (Hellenistic perspective): There exists a large number of myths and sagas where gods (spirits) can transform themselves and exert their powers on others. This has produced a whole literary genre. This process may sometimes produce an outward change in appearance. The dominant theme is that the gods draw near to man and change themselves to earthly beings.

Histories 4.81.5: “We may well believe that when the hunter Acteon had been changed into the form of one of the animals (by the goddess) which he wont to hunt.” In some situations, this produces a personal (spiritual) transformation or new insight.

Seneca’s Letter 6: The Sharing of Knowledge: “I am being not only reformed, but transformed… No good thing is pleased to possess without friends to share it. It is better to a friend to others.”

Transfiguration (Jewish perspective):  This phenomena is the anticipation and guarantee of the eschatological reality. This process has nothing to do with metamorphosis in the Hellenistic sense. In the Jewish apocalyptic vision, a miraculous change of form is one of the gifts of eschatological salvation.

New Testament: This term refers to Jesus’ transfigured body and to the changed disposition (attitude) of the Christian who sees the glory of Jesus. The transfiguration of Jesus follows the Jewish apocalyptic and eschatological sense. The human appearance of Jesus is changed into that of a heavenly being. Paul makes reference to the Christian who has been granted the free vision to see the heavenly glory of the Lord. It is the Lord Himself with the Holy Spirit who brings about this change. This process allows the Christian to conform himself to Christ, rather than conforming to the present age. Paul states that this transformation is an invisible process in the Christian which takes place, or begins to take in the course of one’s life. Man cannot bring about this change by his own activity; it is caused by Christ in Christians.

Scripture:

“And He was transfigured before them; His face shone like the sun and His clothes became white as light.” Mt. 17:2

The Jews see the transfigured Jesus as manifestation of Jewish eschatology.

“Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect.” Rom.12:2

Paul makes reference of being transformed in being conformed to see the glory of Jesus. This new vision is made possible through the Holy Spirit in Christ. Paul warns against conforming to the present age. Rather, the gospel invites believers to present their bodies as living sacrifices.

“All of us, gazing with unveiled face on the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord who is the Spirit.” 2Cor.3:18

Christians with unveiled faces are like the Israelites (Moses), standing in God’s presence, beholding and reflecting His glory. Paul speaks of transformation, being conformed to Jesus, God’s image. The life giving Spirit is already present in the community.

Vatican II: Although perhaps well intended, the Church attempted to adapt itself (making itself “relevant”) to the culture. However the results (“fruits”) have become a spiritual disaster: liturgical abuses, declining Catholic membership and attendance, Catholics leaving the Church, declining vocations, modern church practices, churches closing, poor catechesis, etc. This has resulted in people being less engaged in the Church. (This in fact has unfortunately made the Church less relevant! Just the opposite.)

Pope Francis’ papacy: Rather than acknowledging Vatican II’s failures, Pope Francis and his inner circle are actually doubling down on the “spirit” of Vatican II. As a result, Pope Francis is transforming the Church in to a synodal Church. As a result, Pope Francis and his inner circle has brought confusion, inappropriate ecumenism, liturgical abuse, marginalizing traditional Catholics, restricting the Traditional Latin Mass, incorporating paganism (Panchamama idol) in Masses, changing Church teachings (on homosexuality), becoming “inclusive” (disregarding or ignoring sinful behavior), doctrinal creep, heretical decisions, watering down Church teachings, issuing controversial papal decrees, etc.

The German synod: The German cardinals, bishops, and priests are literally doctrinally going off the rails in Germany. Pope Francis criticizes them not for their doctrinal heresy, but for them going too fast in their plans. Pope Francis wants to eventually slow walk this process for the whole Church. As a result, Catholics in Germany are leaving the Church on a massive scale.

World Youth Day: Pope John Paul II created World Youth Day as a platform for the youth to have conversion to Christ and to evangelize others. In recent years, World Youth day has been just a platform for just encountering and fraternity. Cardinal Carlos Aguiar, leader of World Youth Day 2023, stated, “We don’t want to convert the young people to Christ or the Catholic Church or anything like that at all.” One wonders if the youths can be transformed by watered down theology.

Feast of the Transfiguration: Aug 6

Conclusion:

Metamorphosis, transfigure, transfiguration, reformation, reformat, transformation, transform

I suppose it would have been inevitable in the Greco-Roman world, that myths, sagas, morality plays would be created about the transformations between the gods and men. Stoicism is a secular philosophy of seeking virtue, personal ethics, self-control, and fortitude. Interestingly, Christianity shares some of these same principles and values. Seneca experiences his own personal moral transformation. Likewise, it can be said that a Christian is also called to help others and to share his faith.

It was interesting to learn about the Hellenistic and Jewish perspectives on transfiguration (transformation). This Jewish perspective helps to shed some background and understanding on the Transfiguration of Jesus. Paul warns each of us to not be conformed to the present age. Many in this culture have lost sight of our bodies being living sacrifices. Rather, the unborn are being sacrificed on the altar of convenience (rights). This has become like a pagan sacrifice offered to the gods for convenience and success.

In heavenly visions, the clothing of images of God typically appear snow bright

Update: Pope Francis wanted to create a mess in his papacy. In his efforts to make the Church more “relevant”, Pope Francis has created much controversy and chaos. He certainly has received his wish.

Catholics and Christians who uphold and defend traditional teachings are often being called hateful and extreme. These critics are conforming to the present age.

Many career politicians (from both parties) have transformed themselves into long-lasting political swamp creatures.

Many Catholics and Christians, beholden to the culture, has ignored traditional teachings.

Catholics can gaze at Jesus in the Eucharistic tabernacle at their local church.

Many Church leaders, in their “inclusive” outreach the LGBTQ community, often ignore, overlook, or reject stated Church teachings on homosexuality.

Cardinal Hollerich said it is time for a fundamental change on teachings of the Church on homosexuality.

Some have said that there is turmoil in the College of Cardinals. Change must be needed to put the Church in order for it to remain Catholic.

Pope Francis and his inner circle continue to be vague, confusing, and contradictory on stating Church teachings that one cannot change one’s sex.

The Mexican priests are calling for to introducing Mayan dance rituals into the Mass. Pope Francis is evidently open to this idea!

How we can we become transformed when we do not recognize sin?

How can we become transformed to God’s will if we are conformed to the present age?

In this synodal path, Pope Francis and inner circle seek to transform the Church by appointing those favorable to their agenda. (Sounds like a pre-determined outcome.)

Pope Francis has transformed the Church by dismissing and minimizing traditional teachings.

A great many people are theologically starving and thirsting for authentic Church teachings. People are leaving the Church in droves!

“We do not want a church that will move with the world. We want a church that will move the world.” GK Chesterton

[Greek] πορεύω (poreuō): to move from one place to another, to go, to cause to go, to go through a passage, to go through something porous, to pass through, to travel on a journey, to behave, to go way, to be sent, to proceed along a road, to die, to walk; (147 New Testament scriptural references)

Arrival of a Caravan Outside the City of Morocco (painting by Edwin Lord Weeks in 1882): Caravans were used to set up trade routes in the desert areas and throughout the Silk Road.

Background Information:

Greek Hellenism: This term means to set into motion, to convey, to lead, to take over, to cause to stumble against someone, to travel, to go, journey, to go to work, and to follow. The sense of following someone rarely occurs in the Greco-Roman world. This term is extensively used with traveling and journeying. Thucydides’ Histories IV,132.2 states, “Ischagoras, a Lacedamonian, was leading an army of foot soldiers unto Brasidas.”  Xenophon’s Anabasis 2.2.11 states “We intend to take a route that is longer, to be sure, but one where we shall not lack provisions.” The destination of the soul plays an important role in Greek mythology and literature.

Greek perspective of the afterlife: The Greek world speaks of the dead (soul) journeying into Hades. With further understanding of the concept of the soul, a sharper distinction is made between the mortal body and immortal soul. Only the soul journeys into the world to come. Souls return either to their heavenly home or to Hades, the place of punishment. Plato’s Republic 10.614 states, “He said that when his soul went forth from his body… it came to a mysterious region. The judges were sitting…Every judgment that binds the righteous to the right and upwards…and the unjust to take the road to the left and downward.”

Old Testament: This term, pertaining to one’s conduct (walk in life), conveys the sense of traveling and movement in various ways. This term can be used in a literal sense (going), eschatological sense (passing away), a transferred sense (keeping the commandments), theological sense (to follow someone), and imperative sense (to be sent). The Old Testament worldview originally viewed that after death, one is gathered to his ancestors in the family grave. Then later, the Old Testament worldview accepts that sheol will receive all the dead. Influenced by the Greek view of immortality, sheol becomes the place were souls stay between death and the resurrection.

New Testament: As with the Old Testament, this term is used in various senses. As the Old Testament culture viewed death with resignation, Jesus’ death is divinely appointed for redemptive purposes. The work of Jesus and the disciples involve movement (sending, commissioning, departing, and preaching). Jesus used divine commands of rising and moving in reference to healing miracles and possessions. Jesus must leave the disciples in order for the Holy Spirit to come to them. This term also refers to Jesus’ descent into Hades and ascension into heaven.

Buyers and Sellers: The merchant (emporos) is the person on a journey (poros). This person often moves (travels) while buying and selling merchandise. The venue for commerce, business, and trading is called the emporium. The kingdom of heaven is like a merchant searching for fine pearls.

Scripture:

“As they continued their journey He entered a village where a woman whose name was Martha welcomed Him.” Lk.10:38

Jesus often traveled. Movement was a very important of Jesus’ ministry.

“For the Son of Man indeed goes as it has been determined; but woe to that man by whom He is betrayed.” Lk.22:22

Jesus must die in order to redeem man.  Jesus goes to heaven so that the Holy Spirit can come.

“Both were righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly.” Lk.1:6

This type of walk pertains to one’s conduct in following the Lord. This was an important value for the Jew.

Conclusion:

Pore, porous, emporium

It is important to note that the cosmopolitan Greco-Roman world was characterized by much movement, such as trade, commerce, and military campaigns. The Roman Empire flourished due its building of roads. The understanding of the fate (movement) of the soul was a very important value in the Greco-Roman world. It was interesting to discover that a sense of judgment exists in the Grecian afterlife.

Likewise, one’s conduct (walk in life) was very important to the Hebrew (Israelite) in the Old Testament. One can either walk with Yahweh or walk in another path. It is important to note that Hellenism contributes in developing the future understanding of one’s soul.

Movement was very important in the work of Jesus and His disciples. Jesus commanded His disciples to spread the gospel to all nations. Jesus traveled (moved) to those in need of His healing.

Merchants and moneychangers often gathered in the Temple grounds or the agora (public marketplace).  Merchants often traveled in caravans in order to open trade routes. These buyers and sellers become the early precursors to today’s corporate business persons and business travelers. As far as a camel was concerned, merchants didn’t leave home without it.

[Greek] κέντρον (kentron), [Latin] centrum: center, sharp point, sting, prick, goad, pointed stick; 1Cor.15:55,56, Act. 26:14, Rev.9:10

The honey bee becomes helpless and dies when it loses its stinger

Background informtion:

Hellenism: This term, essentially meaning anything which pierces, can refer to an animal claw, bee stinger, porcupine quill, whip, goad (pointing stick), mathematical point (coordinates), a metaphor, authority, and proverbial saying. In a metaphorical sense, this term can refer to authority (tyranny), pain (torment) of the soul, futile resistance, and divine interference. The tragic poets (tragedians) quite often wrote plays about tormented, tragic, and destructive characters.

Kicking against the goad: This is primarily a Greek or Latin rural expression which originates from the practice of goading oxen in the fields. A goad is essentially a pointed wooden stick. Farmers used the pointed end to urge a stubborn beast into motion. Occasionally, the beast would kick at the goad. The more the beast kicked, the more likely the goad would stab into the flesh of the beast’s leg.

Metaphorical uses: Playwright Aeschylus’ Eumenides 155 states, “Reproach, coming to me in a dream, struck me like a charioteer with a goad held tight.” Tragic poet Sophocles’ Philocetes 1039 states, “Since you would never have made this voyage for one so miserable, unless some god-sent goad had driven you after me.” Biographer Plutarch’s Solon 24.3 states, “The same person was not allowed to eat at the town hall often, but if one whose duty it was to eat there refused, he was punished.” Poet Pindar’s Pythion 2.94 states, “Kicking the goad makes the path treacherous.”

Old Testament: This term refers to a goad (stick), a physical sting, a metaphorical sting, destruction, and a weakness. Since the Old Testament culture was primarily an agrarian environment, references to goads predominate. Physical bee stings and figurative references to the “sting” of death occur. These make an allusion to the chastisement from Yahweh. In addition, this can mean a weakness or infirmity. Sayings of wisdom become like harsh goads difficult to accept. O, Death, where is your sting? (Hos.5:14). I am like a moth for Ephraim (Hos.5:12). The goad for the ass (Prov.26:3). The sayings of the wise are like goads (Eccl.12:11). How can he be learned who guides the plow, who thrills in wielding the goad like a lance (Sir.38:25). Since even bees at the time for making honeycombs defend themselves against intruders, as though with an iron dart (4Macc.14:19). Shall I redeem them from death (Hos.13:14).

New Testament: This term can mean sting, stinger, goad, power to kill, and the power to hurt. Sin gives death its power (sting). When sin is overcome, death is robbed of its power. Paul relates Jesus’s words of how Paul was persecuting Him. Paul was kicking against the goad. It interesting to note that this expression did not occur in the Jewish culture. Rather, Paul actually was influenced by the Hellenistic traditions. In Revelations, upon the blowing of the fifth trumpet, scorpions with stingers evokes creatures coming up from the abyss. Scorpions are one the fabled demonic creatures.

Scripture:

“Where, O death, is your victory? Where, O death, is your sting? The sting of death is sin, and the power of sin is the law.” 1Cor.15:55-56

Death is personified. Death’s sting (power). Christ overcomes this sting.

“We all fell to the ground and I heard a voice saying to me in Hebrew, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad.’”  Acts. 26:14

Christ appears before Paul on the road to Damascus. Perhaps, on some level, Christ was already goading (preparing) Paul for his new role.  Like a stubborn animal, Paul was resisting Jesus’s plans for him.

Conclusion:

Center, centered, centre, goad, centrum

Aside from animals and wooden sticks, I was quite surprised by the extensive metaphorical and figurative use of this term in Greco-Roman literature. Both Luke and Paul were influenced by Hellenism. I can imagine that the poets, playwrights and historians would have a field day using this term to convey pain and torment. “The gods goaded (forced me) to do that!” I can imagine that Shakespeare would say this in his own flowery language.

Shakespeare:

“If I be waspish, best beware my sting!” -– Taming of the Shrew

“If you prick us, do we not bleed?”— The Merchant of Venice

In the Old Testament culture, it was interesting to discover how death was associated with a sting. A goad would have been very commonly utilized with oxen. Interestingly, however, The Old Testament (Jewish) culture did not use the expression “kicking the goad.”

In a sense, Paul was kicking the goad in his ultimately futile resistance against Jesus and the Christians. Paul was acting like a rabid Pharisee. Perhaps, Jesus was slowly goading, nudging along, and preparing Paul for his new role as an Apostle. It is very interesting to note that Paul says he heard a voice (in Hebrew saying a Greco-Roman expression “kick against the goad.”

When a honey bee stings a person, it leaves more than its stinger. The bee’s massive abdominal rupture (from its stinging someone) kills the bee. Honey bees are the only bees to die after stinging. The bee’s loss of its stinger is its death!

This term plays a very important role in mathematics (middle point of a sphere or circle). This is also the point where all activity is directed to (Ex. shopping center).

‎[Greek] ὁρμάω (hormaō), [Latin] introire: to set into motion, to hasten, to rush, to start, to spur, to urge on, to run violently, to rush in a stampede, to incite; Mt. 8:32, Mk.5:13, Lk.8:33, Acts.7:57, Acts.19:29

The Stoning of Stephen (painting by Rembrandt in 1625): The Jews were “moved” to stone Stephen to death. Experts claim that the person immediately behind Stephen (with the stone) may be the image of Rembrandt.

Background Information:

Greek Hellenism: This term, conveying rapid or swift movement, can be found in  physical, and varying “movements” of psychological (emotional) senses. The physical sense is illustrated by military movements and motion in the cosmos. Xenophon’s Anabasis 4.3.31 states, “While they were equipped well enough for attack and retreat in the mountains, their equipment was not adequate for hand to hand fighting.” The emotional sense is illustrated by emotions of anger (temper), passions, impulses, desires, and inclinations. These psychological senses, depending on the circumstances, may or may not be subject to the will. Xenophon’s Anabasis 3.1.24 states, “Let us not, in the name of the gods, wait for others to come to us and summon us to the noblest of deeds.” Interestingly, this psychological sense of this term is unique to Hellenism.

Old Testament: This term is related to several Hebrew words indicating various motions and impulses. Interestingly, there is no Hebrew term for will. The Hellenistic psychological sense is hardly used at all in the Old Testament. The Hebrew meanings refer to hurrying, to being eager, to turning, to approaching, to deploying, to plundering, to retreating, to putting upon, to setting in place, and to bringing to pass. Hostile and violent movement occur in the Maccabees books. Sexual desires and passions are “moved” in Genesis and in Song of Solomon. Man is often seen moved by the Spirit. God’s wrath is also often evoked towards man. The sense of movement helps to illustrate the Old Testament’s concept of Yahweh as a wrathful God.

The waters of the Jordan resumed their course (Jos.4:18). He stirred up the east wind in the heavens (Psa.77:26). The Jews determined not to delay, but to charge gallantly (2Macc.15:17). Yet your urge shall be for your husband (Gen.3:16). Your rage against the sea (Hab.3:8). The Spirit of the Lord will rush upon you (1Sam.10:6). The Spirit which had lifted me up seized me (Eze.3:14). Everyone keeps running his course, like a steed dashing into battle (Jer.8:6).

New Testament: Interestingly, this term is narrowly defined by rushing as in a stampede. As in the Old Testament, this term does not have a psychological sense. Both man and swine rush forward in violent movement devoid of any reason. As the demons enter the swine, the swine rush down into steep bank and later drown. Men rush forward to kill Stephen and also seize Paul’s traveling companions. This violent movement stands in contrast to the Hellenistic notion of a thoughtful and deliberate action of a person.

Scripture:

“The demons came out of the man and entered the swine, and the herd rushed down the steep bank in the lake and was drowned.” Lk. 8:33

Jesus’ speaking of the name of the demons prompts them to leave the man and enter into the swine. The swine are forced into the lake.

“The city was filled with confusion, and the people rushed with one accord into the theater, seizing Gaius and Aristarchus, Paul’s traveling companions.” Acts 19:29

The silversmiths rioted in response to Paul’s words saying that the gods made by hands are not gods at all. In their anger, they seize Paul’s companions.

“But they cried out in a loud voice, covered their ears, and rushed upon Stephen together.” Acts 7:57

When the crowd heard Stephen’s words, they reacted in fury. The people intended to stone Stephen.  Stephen becomes the first Christian martyr.

Conclusion:

Hormone, hormonal, intro, introduction

It was interesting to learn that the psychological sense of this term is strictly a Hellenistic convention. Yet, this rarely occurs in the Old Testament or New Testament. I can only imagine that this psychological sense would occur quite frequently in the popular Greek tragedy (play).

The Old Testament is already known for such great “movements” of rebellion, disobedience, violence, and wrath, passion, feelings and emotions. Even Jesus, who held power over the demons, could evoke fear among them. The demons forced the swine to drown in the lake. Paul’s words about the false nature of the gods provoked the fury among the silversmiths. Essentially, the words of Stephen and Paul eventually provoked the Jews to put them to death.

Rembrandt made many self-portraits of himself over his life. He even placed his self-portrait (as a participant or spectator) in at least five of his paintings. In his painting, ‘The Stoning of Stephen,’ painted in 1625, experts claim that the person (holding the rock) immediately over Stephen is the image of Rembrandt himself. Rembrandt’s identification with saint’s executioners helps explains why he later appeared in he later appeared in his later painting ‘The Raising of the Cross.’

Hormones such as adrenaline (and others) act on our bodies to stimulate or “incite” various body processes. No wonder it is called ‘adrenaline rush’!

Got to go. I need to rush off to work on my next post.

‎[Greek] ὑπερβολή (hyperbolē),  [Latin] supra, [Latin] excelentoriem, [Latin] sublimitas, [Latin] magnitudo: a throwing beyond, excess, excellence, superiority, abundance, exceeding, extraordinary amount, a surpassing, exaggeration, beyond measure, all surpassing; Rom.7:13, 1Cor.12:31, 2Cor.1:8, 2Cor.4:7,17, 2Cor.12:7, Gal.1:13

Ancient Greco-Roman masks showing exaggerated and outlandish expressions

Background Information:

Greek Hellenism: This term means excess, supreme, and extreme. The Greek tragedy was a very popular literary art form which often shed light on the human condition. A hyperbole was a literary device used by tragedians (playwrights) to illustrate a tragic situation. Aeschylus’ Agamemnon 659 states, “the Aegean sea was blossoming with corpses.” Aeschylus’ Choephoroi 505 states, “children as corks that hold up a net (in the water).” Euripides’ Hippolytus 936 states, “What limit can be set to the boldness and brazenness. It if it grows still, the gods will have to add another earth to our world to hold the criminal and vile.”

Old Testament: This term occurs infrequently conveying the basic sense of going beyond and above all things. This term, as a noun, appears only once in the Old Testament. The verb form occurs more frequently, having the sense of exceeding , surpassing, and going beyond . This term is illustrated by immeasurable pains, surpassing fear of the Lord, outbidding someone, reaching a high level, excessive cruelties, and exceedingly great fear. Philo makes reference to man’s exceeding wickedness, man’s most grievous life, most affectionate fathers, God’s superabundant blessings, God’s surpassing power, and God’s overflowing riches (and goodness).  It can overthrow bodily agonies even when they are extreme (4Macc.3:18). Fear of the Lord surpasses all else (Sir.25:11). He flattered the king with such an air that he secured the high priesthood by himself, outbidding Jason (2Macc.4:24). The craze for Hellenism and foreign customs reached such a pitch (2Macc.4:13). Enough had been said about the sacrificial meals and the excessive cruelties (2Macc.7:42). Both friends and bodyguards, fearing that he would lose his life, quickly dragged him out, panic-stricken in their exceedingly great fear (3Macc.2:23).

New Testament: This term, occurring only in Paul’s letters, also conveys the sense of extra-ordinary, all-surpassing, and beyond measure. In the book of Romans, Paul states that sin becomes more sinful (magnified) under the Law. In the book of Corinthians, Paul states that this affliction (persecution) and being weighed down beyond our strength for the sake of Christ will produce a weight of glory beyond comparison. The Christian path calls for one to strive for the greatest spiritual gifts. As earthen vessels, man holds inside himself this surpassing power (grace) form God. Paul also relates his former way of life in Judaism as a zealous Pharisee. Paul persecuted the church of God beyond measure.

Scripture:

“Sin, in order that it might be shown to be sin, worked death in me through the good, so that sin might by sinful beyond measure through the commandment.” Rom.7:13

The Law encourages sin to expose itself in hopefully allowing one to experience God’s grace. Otherwise, too much dependence on the Law will not allow one to overcome this sin.

“Strive eagerly for the greatest spiritual gifts. But I shall show you a still more excellent way.” 1Cor.12:31

Paul describes the Christian way as a much superior path in life.

“For you heard of my former way of life in Judaism, how I persecuted the church of Go beyond measure and tried to destroyed it.” Gal. 1:13

Paul acknowledges his zeal and effectiveness in persecuting the Christians. Paul actually thought he was being faithful in his Jewish faith.

Hyperbole: Essentially a rhetorical device or literary figure of speech, a hyperbole evokes and creates strong feelings. A hyperbole can also be considered as a metaphor or simile. In theory, this device is usually not meant to be taken literally. A hyperbole may also be used in situations for emphasis or effect. Understanding a hyperbole, in the current context, helps one to understand the message sent by the speaker. Hyperbole can be used in the form of humor, excitement, distress, or other emotions, all depending on the context in which the speaker uses it. Essentially, this idea means “throwing beyond” or even “going over the top”.

Conclusion:

Hyperbole, hyperbolic, hyperbola, super, excellent, sublime, magnitude

Since the beginning of the stage, performers have often worn masks. These masks often have exaggerated or outlandish expressions, illustrating and identifying the characters. The actor, underneath the mask, is playing a part. Interestingly, a hypocrite is also one who hides under a mask (persona). The playwright often uses hyperbole for purposes of social commentary or for comedic effect.

In the Old Testament, this term is used to convey the sense of going beyond (both good and bad) in a conventional sense. God’s goodness and abundance and man’s sinfulness and wickedness were often illustrated.

However, in the New Testament, the going beyond of sin and persecution can lead to good with God’s grace. A sinful person, open to God’s grace, can be redeemed by God. Paul is a perfect illustration. The spiritual blessings (grace) can often exceed the struggles and difficulties. Often at times, the Pharisees, Sadduccees, and scribes were hypocrites, like actors playing a part. They say one thing but do another.

On a personal note, while I do not wear a mask, I try to take you back in time through history with these posts. Instead, I try to be that fly on the wall, and that is not an exaggeration!

‎[Greek] ἐρημία (erēmia), [Latin] erimeta: wilderness (a place for a hermit), desert, desolate place, place of desolation (destruction), hermetic place, deserted place, uninhabited place, solitude, lonely place; Mt.15:33, Mk. 8:4, 2Cor.11:26, Heb.11:38

The Battle of Salamis (painting by Willhem von Kaubach 1864): The once-beaten and outnumbered Greeks, forced to abandon Attica and Athens, later outmaneuver the Persian King Xerxes and his soldiers at the island of Salamis

Background Information:

Battle of Salamis: This term can mean desert, wasteland, empty place, abandoned place, or unpopulated place. This event was a naval battle fought between the Greek city-states and the Persian Empire under King Xerxes. Earlier, the once-defeated Athenians abandoned Athens and evacuated the population of Attic to the island of Salamis. Herodotus’ Histories 8.65 states, “Dicaeus said that the land of Attica was being laid waste by Xerxes’ army and there were not any Athenians in the country.” The outnumbered Greeks eventually outmaneuvered the Persians and later won the war.

Old Testament: This term, occurring over 130 times, is related to three Hebrew terms. Two of these terms convey the subject (object) of desolation, waste, and devastation. Interestingly, these terms appear very frequently. The third Hebrew term conveys the active sense of causing destruction, laying waste, making desolate, being in ruins, drying up, attacking, destroying, and killing (slaying). Kings and others are slain. Cities, landmarks, and places are destroyed. The waters were dried up from off the earth (Gen.8:13). The kings of Assyria have destroyed the nations and the lands (2Kg.19:17). Those nations shall be utterly wasted (Isa.60:12). That this house shall become a desolation (Jer.22:5). Thy prophets are like the foxes in the deserts (Eze.13:4). I will make the cities of Judah desolate (Jer.9:11). They have made my pleasant portion a desolate wilderness (Jer.12:10).

New Testament: On the other hand, this term occurs only four times in the New Testament. This term, meaning lonely place, refers to a deserted place, wilderness, or desert. Interestingly, such examples do not illustrate the sense of violence or destruction. This deserted place is characteristically described as a dangerous place, where demons reside, where refugees and outcasts reside, and where dangers to the body (and soul) reside. The wilderness of Israel has been historically been linked with disobedience to God and God’s signs and wonders.

Jesus: Interestingly, Jesus views the wilderness in a much more positive manner. This place is where Jesus goes to escape from the crowd and the disciples. The wilderness is a place of quiet to spend time in the stillness of prayer with God the Father. The wilderness is a quiet place for His disciples. The wilderness becomes the starting point for the mission of John the Baptist where he fulfills the prophecy of Isa. 40:3. John becomes the voice crying in the desert, preparing the way of the Lord.

Scripture:

“The disciples said to Him, ‘Where could we ever get enough bread in this deserted place to satisfy such a crowd?’” Mt. 15:33

The disciples show their lack of faith and trust in how the crowd was going be provided for.

“The world was not worthy of them. They wandered about in deserts and on mountains, in caves and in crevices in the earth.” Heb.11:38

Paul was making reference to the faith of the ancients in the Old Testament. In 1Macc.2:27-29 Mattathias and his sons fled to the mountains, leaving behind in the city all their possessions. Many who sought righteous and justice went out into the wilderness.

Conclusion:

Hermit, hermetic, hermitage

I was somewhat surprised by the high number of references to destruction, devastation, and laying waste in the Old Testament. Perhaps, this is in part due to man’s sinful nature and God’s wrath. Although it makes sense, I guess I really never associated destruction, desolation, and hermits in the same context.

A hermitage can be any dwelling (building) where a hermit resides. In early Christianity, this was a place (spiritual retreat) where religious men lived to escape the temptations of the world.  A hermitage is also a place where aristocrats, politicians, and other influential persons have resided in retreating from their responsibilities.

On the other hand, I was really surprised by the very sparse use of this term in the New Testament. Jesus saw the wilderness as a place of refuge, solitude, and a place of prayer.

The hermetic seal is thought to be originally invented by an alchemist. This seal became associated with Hermes Trismegistus, the god of alchemy.

The ancient city of Attica was famous for its figs. The ruler of Attica actually made it illegal to export figs out of Greece. The Persian King Xerxes, after his defeat by the Greeks, had figs served him at every meal to remind him that he did not possess the land where this fruit grew.  Go figure!

[Greek] σπένδω (spendō), [Latin] libare: to pour out, to make a libation, to be poured out like a drink, to devote one’s life (or blood) as a sacrifice, to be ready, to be offered, to be poured out as a drink offering; Php.2:17, 2Tim.4:6

Trajan’s Column in Rome: Emperor Trajan pours a libation on an altar in a ceremony to inaugurate the Danube bridge.

Background Information:

Greco-Roman culture: This is a cultic term which means to pour out a portion of a drink on the ground as an offering.  Libations (drink offerings) were often on par with animal sacrifices. In addition to symposia (drinking parties), libations were made in various circumstances. Such situations include animal sacrifices, seeking help from the gods, swearing of oaths, concluding treaties, recognizing important events, launching of ships and armies, and honoring the gods (and fallen heroes). In some mystery “religions,” wine and blood were poured out together.

Symposium: This is essentially a drinking party in which influential persons would assemble together to discuss various topics and celebrate special occasions. A libation is poured out any time wine is to be drunk. Generally, a libation was first made to Zeus, then to fallen heroes, and then to Zeus Teleios (god of endings). Homer’s Illiad 7.480 captures the essence of making a libation. The passage states “And they let the wine flow from their cups upon the ground, neither does any man drink until he had made a drinking offering to the gods.” In ancient Roman religion, a libation was an act of worship in the form of a liquid offering. Some tombs were equipped with tubes to receive these libations.

Old Testament: This term is specifically linked to the Hebrew term nasak, which means to pour out, to cast metal, to anoint, and to cover. Examples include pouring out a drink offering (or wine), casting out graven images with molten gold, and anointing. This act of pouring signifies a dedication of a covenant and instituting a king. Libation in Israel was most likely adopted from the pagan world. Libations poured upon the altar were often joined with animal sacrifices. Interestingly, there are closely related Hebrew terms which refer to the pouring out (shedding) of blood and the pouring out (emptying) of one’s life. Pouring out, shedding blood, and emptying one’s self all involve offering of one’s self. Jacob set up a pillar and he poured a drink offering on it (Gen.35:14). To cover it with of pure gold (Ex.25:29). He burnt his burnt offering and poured his drink offering (2Kgs.16:13). They shall not offer a wine offering to the Lord (Hos.9:4). The woman casted a graven image (Isa.40:19). Pour out drink offerings to the gods (Jer.7:18). The Lord has poured out upon you the spirit of deep sleep (Isa.29:10). Blood libations to them (gods) I will not pour out (Psa.16:4). The priest stretched for his hand for the cup to offer the blood of the grape, and he poured it at the foot of the altar (Sir. 50:15)

New Testament: This term, occurring only twice, spiritualizes the cultic practice of pouring out libations on the altar. The drink offering represents the offering of life. This pouring out makes reference to Paul’s martyrdom. Paul already offers himself up in his ministry and apostleship. These two scriptural references make later reference to the shedding of Paul’s blood (death) on the altar. Interestingly, this closely ties to Jesus’ emptying of Himself, shedding His blood and even dying on the Cross (Php.2:7).

Scripture:

“But, even if I am poured out as a libation upon the sacrificial service of your faith, I rejoice and share my joy with all of you.” Php.2:17

In ancient religious rituals, the pouring out of a liquid on the ground becomes part of the sacrificial offering.  Paul means he will be facing death.

“For I am already being poured out like a libation, and the time of my departure is at hand.” 2Tim.4:6

Paul’s death will be imminent. Paul regard his death as an act of worship in which his blood will be poured out in sacrifice.

Conclusion:

Spend, spent, libation

It was very interesting to learn about those situations and circumstances when a libation was called for. Essentially, libations were used to celebrate, inaugurate, and affirm events. Animal sacrifices were often performed in conjunction with libations.

The ancient symposium becomes the precursor to the modern day symposium which occurs in the corporate (business) world. A speaker discuss a topic or theme. A meal also often occurs.

To be honest, I was not very familiar with the act of pouring out libations in a sacrificial offering. One can visualize the act of pouring out holy oil as the prophet anoints a king.

It is interesting to note that the cultic act of pouring out libations becomes more spiritualized when this refers to Paul and Jesus. Paul’s life is to be poured out for Christ. This also helps to shed light on how Jesus also pours out His blood on this journey to the Cross.

Libation is one of these words which we do not really use in ordinary conversation. Instead, we just use drink.

[Greek] στοιχέω (stoicheō), [Latin] ambulare, [Latin] sequere, [French] marcher, [French] voyager: to walk by rule, to follow, to be stoic, to walk orderly, to conform to, to adhere to a standard of life, to imitate, to walk in a straight path, to walk in line, to behave, to follow the same path; Acts 21:24, Rom.4:12, Gal.5:25, Gal.6:16, Php.3:16

Background information:

Stoicism: This is a school of Hellenistic philosophy which was heavily influenced by certain teachings of Socrates. Stoicism gets its name from the heavily fortified stoa (covered walkway or portico) in Athens. It is here where the followers gathered to learn these teachings. Stoicism is predominately a philosophy of personal ethics. According to its teachings, man must accept the moment as it presents itself. Man also must not let himself be overcome by his desires (for pleasure) or his fears. In order to live a good life, one must understand the rules of the natural order.

Greek Hellenism: This term means to belong in a series, to be in rank, to act in harmony, to come to an agreement, and to assent to. Such illustrations (examples) include botany, armies, philosophy, astronomy, conduct, speeches, and contracts. Xenophon Cyropaedia 6.3.34 states “you officers (of the chariots), one shall take its place in line upon the right flank of the army, the other on the left, and follow the phalanx each in single file.” Polybius Histories 2 states “I will now relate the events which immediately succeed these, touching upon summarily upon each in accordance with my original plan.”

Old Testament: This term is related to the Hebrew term kasher, which is rarely used in the Old Testament. Kasher means to be straight, to be right, to be acceptable, to succeed, or to prosper. In the Old Testament, the imagery of walking with God is quite often associated with a code of conduct and adherence to rules (laws) in accordance with God. This essentially means walking on the right path. This idea will be later very important for those Jews of the Diaspora who sought to maintain their Jewish ethical and moral principles while in foreign lands. If it seems good to the king and if I have found favor with, if the thing seems right to the king (Esth.8:5). But the advantage of wisdom is success (Eccl.10:10). For you do not know which of the two will be successful (Eccl.11:6).

New Testament: This term means essentially to behave or to imitate. Not surprisingly, this term continues the Old Testament imagery of walking. This sense of walking is conveyed by being in agreement with someone, in being in step with, and in following someone. Such illustrations include observing the Law, following Abraham’s path, following the Spirit, conforming to the Cross of Jesus, and continuing on the same course.

Scripture:

“But also follow the path of faith that our father Abraham walked while still uncircumcised.” Rom.4:12

Abraham was justified by faith. Abraham’s faith involved receipt of forgiveness of sins. All believers benefit as he did through faith.

“Only, with regard to what we have attained, continue on the same course.” Php.3:16

The imagery of walking conveys the sense of moving on the right path (direction).

“If we live in the Spirit, let us also follow the Spirit” Gal.5:25

This involves following the Truth of the Spirit.

Conclusion:

Stoic, stoicism, ambulance, sequence, march, voyage, voyager

The philosophy of Stoicism declined when Christianity became the state religion of the Roman Empire. Stoicism had flourished in the Greco-Roman world. Upon learning aspects of Stoicism, I found that there seem to be some admirable principles in this secular philosophy. The four cardinal virtues of Stoicism are wisdom, courage, justice, and temperance. It is interesting to note that the idea of following into line is clearly illustrated in military (army) imagery.

It is significant to note that the Old Testament culture develops the idea of walking imagery to convey a code of conduct and adherence to the Law. This important imagery continues into the New Testament culture. It is also interesting to note that the vast majority of Christian follow natural law (God’s law).

It is important to acknowledge that both Jews and Christian had to follow the correct path in order to be faithful in their respective faiths. The Jews were confronted with either keeping their Jewish traditions or with following the new path of Christianity. In other situations, other groups followed a hybrid (mixture) of Jewish and Christian beliefs. One such example refers to the God-fearers.

It is interesting in how that the current meaning of stoicism comes from the the Stoics’ code of conduct rather than from the stoa (covered walkway).  That about covers it for now. ( I hope you were able to heroically and stoically endure that pun in the present moment). :-J

‎[Greek] στίγμα (stigma), [Latin] stigmata: tattoo, brand, mark, blot, scar, prick, social blot, scar of service, burn mark, sign of shame; Gal. 6:17

An awl was used to pierce the ears of a slave. An earring was given to show that the slave was attached to his master.

Background Information:

Greco-Roman culture: Branded marks were given to domestic animals, slaves, criminals, soldiers, and worshippers (followers). It was customary to brand cattle as a means to make theft more difficult. The man who bore the stigma, a sign of dishonor since antiquity, was given to robbers, criminals, slaves, and prisoners. Plato’s Laws IX, 854d states “Whosoever is caught robbing a temple, if he be foreigner or slave, his curse shall be branded on his forehead.” Caligula even branded the foreheads of some citizens who were condemned to forced labor in the construction of buildings and roads. The runaway slave was branded on the forehead with the letters “FUG”, meaning fugitivus (fugitive).

Desire for marks: In some situations, marks are given to denote membership in a group, tribe, or cultic deity. The recruit to the Roman army was marked by tattooed signs on the hand. This mark denotes loyalty to one’s superior. When a follower was given the sacred mark, he was dedicated to the god and became its servant. Therefore, this servant was put under the god’s protection. The servant of the god Dionysius (Bacchus) was given a tattoo of an ivy leaf. Dionysius was the god of the grape harvest. Then his master shall bring him to God, then he shall bring him to the door or doorpost. And his master shall pierce his ear with an awl; and he shall serve him permanently (Exo. 21:6).

Old Testament: Interestingly, this rarely corresponds to the Greek understanding of stigma. Instead of meaning stigma, this term means a little ball, a piece of jewelry, point, and moment.  Other Hebrews term convey the notion of a mark expressing attachment to a man or to God. When a slave wanted to attach himself to his master, the slave’s ear was pierced by an awl at the door-post in God’s presence. The slave’s earring indicated a mark of slavery and sign of becoming protected by his master.

Sacral markings: Sacral markings are found in Jacob’s prophetic mission and in God’s commitment to Jerusalem. In Isa. 44:5 Jacob claims this one shall write on his hand, ‘The Lord’s.’ This alludes to the Babylonian custom of tattooing the slave’s hand. Likewise, God makes a confession of Jerusalem in caring for the city. In Isa. 49:16 God has written your name (Jerusalem) in His “hands.” This helps us to understand why the Feast of the Passover and Redemption of the Firstborn are to be taken seriously as if they were a sign. In Ex. 28:36 the head-plate of the high priest bears the inscription “Sacred to Yahweh.”

The mark of Cain: For his transgressions, Cain was given a mark (tattooed sign) by God. In Gen. 49:15 God marked Cain as His own possession and set him under His “protection”. God did not brand Cain as a murderer. Instead, Cain received a punishment worse than death. God took away Cain’s livelihood by forcing him to live his life with unfruitful works and guilt (of having killed his brother). Judgment would also fall on some of Cain’s descendants. The sacral sign is only legitimate and effective only when it is given (received) from God.

New Testament: Interestingly, this term occurs only once in Gal. 6:17. It is unclear whether or not Paul is speaking figuratively or literally. In a sense, Paul becomes a slave belonging to Christ. Slaves were often branded by marks burned into their flesh to show to whom they belonged. Likewise, marked followers were devoted to their pagan gods. Like Christ, Paul received stonings and floggings. Paul was also blinded on the road to Damascus for persecuting Jesus. Jesus is Paul’s master who will protect him.

Scripture:

“From now one, let no one make troubles for me; for I bear the marks of Jesus on my body.” Gal. 6:17

Paul, as a slave of Christ, has borne the wounds of Christ in both a literal and figurative way.

Conclusion:

Stigma, stigmata

I found that this term has a very rich and interesting backstory. Even, in ancient history, I suppose that branding livestock (cattle) provided a practical use for tattooing. In the Greco-Roman era (and other times), there often exists such cruelty in human nature. Branding and marking was used to diminish (belittle) one’s human dignity regarding slaves, prisoners, and criminals. Such acts of cruelty will later occur in concentration camps in the 20^th century. Unfortunately, other forms of slavery still exist.

I think it is more interesting to discover the more “positive” aspects of the use of stigmata and marks in human history. Being willing to receive a mark was a very important way to show one’s devotion to a god. In the same way, a soldier’s tattoo (sacramentum) provides a visible and public means to show loyalty to one’s superior.

It was also interesting to learn how sacral marks coming from God were very important. These sacral marks indicate one’s attachment to God. This alludes to the slave’s bond to his master. God marks Cain for His providential purposes. 3Macc.2:29 makes reference to those who are registered to be branded with an ivy leaf of the god Dionysus.

It was fascinating to learn about situations in which a person would be willing to become a slave (indentured servant) for someone else. This would occur someone was forced to work off his debts and obligations. The piercing of the ear indicates that person’s attachment to his master. The doorpost alludes to the Exodus story when the Israelites were liberated from forced slavery. The blood alludes to the priest placing blood on the right ear of those being cleansed in the guilt offering (sacrifice).

Paul, as a slave, becomes attached to his Master Christ. Paul receives afflictions in his service for Christ. Paul becomes a willing slave for Christ.

In more recent contexts, people will sometimes still get tattoos to mark or remember an important event or person. For example, we all are very familiar with the guy who gets a tattoo of his girlfriend’s name.  And sometimes there are regrets, but I think you get the point.

‎[Greek] σανδάλιον (sandalion), [Latin] caliga; sandal, sole-pad, shoe with a leather or wood sole held together by thongs or straps, Mk.6:8, Act.12:8

The sandal of a Roman soldier

Background Information:

Ancient History: This term essentially means sandals or shoes. Situations and circumstances often determined the use (and non-use) of sandals. During a journey when there was no need to wear sandals, a servant (or slave) would carry the sandals of his master. Roman solders typically wore leather and thonged sandals. In Xenophon’s Anabasis IV,5,14, the men would wear their shoes so long, that their straps would sink into their flesh. Sandals were taken off in the sanctuary or for mourning (or fasting). The emperor Caligula’s “nickname” means little soldier’s boot. This comes from his father’s soldiers’ campaign in Germania.

Old Testament: This refers to the Hebrew naal, which means sandal or shoe. It was customary to walk bare foot on holy grounds. Likewise, priests also walked barefoot in the temple. No one was allowed on holy grounds with sandals or with dusty feet. Visitors, upon entering one’s house, were also required to take off their sandals. The servant (or the master) of the house would often wash their guest’s feet. This becomes an act of hospitality and service. They clothed them, put sandals on their feet, and gave them food to drink (2Chr.28:15). As David went up to the Mount of Olives, his head was covered, and he was walking barefoot (Sam.15:30). Put your sandals on your feet (Ezek.24:17). Do not come near! Remove your sandals from your feet, for where you stand is holy ground. Your clothes did not fall from you in tatters not your sandals from your feet (Deut.29:5).

New Testament: This term, meaning sandal, occurs only twice in the New Testament. However, there are also several scriptural references (in Paul’s letters) mentioning feet that provide the physical means for spreading good news and glad tidings. Like a humble servant, John the Baptist states that he is not worthy to carry the shoes or unloose the sandals of his master who comes after him. Not surprisingly, Mark, writing to a Roman audience, makes mention of sandals. Peter, upon being released from imprisonment of the Roman army, is told by the angel to put on his sandals.

Scripture:

“They were, however, to wear sandals but not a second tunic.” Mk.6:8

Jesus was telling His disciples to travel with the bare essentials.

“The angel said to him, ‘Put on your belt and your sandals.’ He did so. Then he said to him, ‘Put on your cloak and follow me.'”

The angel was getting Peter out of prison.

Conclusion:

Sandals, Caligula

It is interesting to note that in ancient history, servants (and slaves) were required to carry the sandals of their master. John, Luke, and perhaps Mark were influenced by the Hellenistic traditions. This helps to provide some context in what John the Baptist said about sandals. It was also interesting to discover the meaning (backstory) of Caligula.

It is significant to note that holy ground required clean bare feet.  Washing one’s feet later becomes an important aspect of serving of others demonstrated by Jesus. Jesus illustrates the importance of serving others.

‎[Greek] μανθάνω (manthanō), [Latin] discere: to learn, “to do the math,” to be educated, to receive instruction, to be instructed, to be apprised of, to increase one’s knowledge, to ascertain; Mt.9:13, Mt.11:29, Mt.24:32, Mk.13:28, Jn.6:45, Jn.7:15, Acts.23:27, Rom.16:17, 1Cor.4:6, 1Cor.14:31,35, Gal.3:2, Eph.4:20, Php.4:9,11, Col.1:7, 1Tim.2:11, 1Tim.5:4,13, 2Tim.3:7,14, Tit.3:14, Heb.5:8. Rev.14:3

Christ Washing the Feet of the Disciples: painting by Paolo Veronese (1580)

Background information:

Ancient Greek: This term can mean to direct one’s mind into something and to have accustomed oneself to something. The desire for intellectual knowledge is stressed. This term can be found in ordinary use, philosophical pursuits, and cultic practices. In Homer’s Illiad 6,444, Hektor states “I have learned to be valiant always and fight amid the foremost Trojans.” Plato thought that learning rudimentary knowledge and skills were indispensable for all members of the state. Such necessary subjects included reading, writing, song and music, arithmetic, geometry, astronomy, and physical education. In the cultic sphere, knowledge is receiving direction from a deity from an oracle.

Old Testament: This term essentially means to learn, to be trained, to teach, and to direct oneself to. The overriding sense of this term belongs in the cultic sphere. God is the object and goal of this term. Such objects include fear of God, the Law, scripture, wisdom, justice, and God’s will. Essentially, this term focuses on aspects of God and His will. The secular aspects of this term refers to learning a trade, getting information from something, and drawing knowledge from a book. The intellectual aspects of this term also focus on God. His sister stationed herself at a distance to find out what would happen to him (Ex.2:4). Lest you learn his ways, and get yourself into a snare (Prov.22:25). I will have them hear my words, that they may learn to fear me as long as they live (Deut.4:10). It was good for me to be afflicted, in order to learn your laws (Psa.118:71). Learn not the customs of the nations (Jer.10:2). I will praise you with a sincere heart as I study your just edicts (Psa.118:7). Take my advice, apply your mind to my words (Sir.16:24).

New Testament: Considering the frequent master/disciple dynamic between Jesus and the disciples, this term occurs only 25 times. Interestingly, the Greek mathetes, meaning disciple, refers to a pupil or learner. The Latin for disciple is discipulus. However, Jesus’ role is not to provide information but to awaken commitment to Him. The disciples are perceived more as followers (acolytes). Aside from ascertaining, learning and understanding are illustrated in various senses. Hearing plays an important role in this reception of this knowledge and faith. Jesus is given knowledge in scripture and understanding of God’s will. Others learn and follow from the example of Jesus. Learning may involve following correct teachings or falling astray.

Scripture:

“It is written in the prophets: ‘They shall all be taught by God.’ Everyone who listens to My Father and learns from Him comes to Me.” Jn.6:45

Jesus states that He and Father are one. Hearing plays a very important part in the beginning of understanding of faith.

“The Jews were amazed and said, ‘How does He know scripture without having studied?’”  Jn. 7:15

Ordinarily children were taught to read and write by means of the scripture. The Jews were very unsettled in seeing Jesus already having this deep knowledge of scripture. They were also wondering how He could also teach like a rabbi.

“Keep on doing what you have learned and received and heard and seen in me.” Php. 4:19

Paul was acting as spiritual father to the Philippians.  Hearing and seeing is very important and instrumental in learning and understanding the faith.  With this comes the responsibility to learn to follow the right path in faith.

Conclusion:

Math, mathematics, discern, disciple

It is interesting to note that intellectual pursuits were highly valued during the ancient Greek era. The Greek tragedy, a very popular dramatic device, explored themes which described the human condition. Plato believed in a well-rounded (kyklos) education. This relates to the modern term encyclopedia.

I am not surprised that the Old Testament culture, in a cultic sense, focused on knowledge and aspects of God. A biblical scholar once stated, “The Greeks learned in order to comprehend, the Hebrews learned in order to adore.”

I was surprised that the New Testament culture did not really focus on the teacher/student relationship between Jesus and the disciples. The disciples were students in an only limited sense. This is interesting in that there are only three references of this term in the gospel of Matthew. The gospel of Matthew is considered a teaching gospel.

Discernment can be a process of learning about one’s vocation. This process can often involve hearing, praying, reading, and learning. Hearing often becomes the first step in learning and understanding.

So, it all adds up. You can do the math! Jesus was trying to set an example for a bunch of uneducated and unprepared students (disciples) to follow Him. Evidently, Jesus did not have much to work with! Jesus perhaps did lecture in some capacity. But His actions spoke volumes in His leading by example.

“Life is a math question. In order to gain the most, you have to know how to convert negatives into positives.”–Anonymous

[Greek] σχίσμα (schisma), [Latin secta]: split, division, gap, schism, rent, separation, dissension, cleft; Mt.9:16, Mk. 2:21, Jn.7:43, Jn. 9:16, Jn. 10:19, 1Cor.1:10, 1Cor.11:18, 1Cor.12:25

Split Rock at Horeb: Moses struck the rock and water welled out to provide drink for the people.

Background Information:

Secular Hellenism: This term, occurring in the natural sciences and philosophy (faith), means what is split, rent, and rift. In botany, this refers to the veins (in a maple leaf) being split off from a single point. In philosophy, Zeus Hypsistos, a sect from 200 BC- 400 AD, made votive reliefs, dedicated to the aspects of this god having to do with personal well-being. In Greek hypsistos means the most high God. The worship of Zeus as Hypsistos is probably Thraican or Macedonian in origin. The Temple of Zeus Hypsistos is located in present day Syria. The Guild of Zeus Hypsistos had rules prohibiting schisms and disagreement at the meal

Old Testament: This term, meaning cave or crevice, is rarely found in its noun form. Its verb form means to tear apart, to split (cut), to tear, and to separate (divide). There are scriptural references to the caves (abyss) of the mountains, and crevices in the cliffs. The other scriptural references allude to an active sense of separating and dividing. Abraham cuts the wood for the burnt offering (Gen.22:3). Eliakim, Shebna, and Joah come to Hezekiah with their garments torn (Isa.36:22). Like a bird flying through the air (Wis.5:11). Judas’ troops retreated from the enemy (1Macc.6:45). The Jordan river was split (Ex.14:21). He cleft the rock and waters welled forth (Isa.48:21). The Mount of Olives will be split in two from east to west (Zech.14:4).

New Testament: This term, found in the gospels and the first book of Corinthians, means a tear (split) and division (social dissension). Examples include a torn cloth and Jesus’ actions (causing division, confusion, dissension, and distrust among the Jews). Paul was addressing dissension and confusion among the Corinthians. The factions (and their respective doctrinal differences) among the Corinthians were not clearly defined. Paul stressed the need for unity in faith in body and mind. This belief in the god of the Most High was widespread in Asia Minor. In Phllippi, Paul encountered an oracle (seer) who proclaimed, “These people are slaves of the Most High God, who proclaim to you a way of salvation.” Paul immediately commanded the spirit to come out of her. The Hypsistarians were  a mixture of God-fearers and Gentiles. This group rejected idols, rejected non-Abrahamic sacrifices, acknowledged the Creator as the Most High, kept the sabbath, and rejected circumcision. In contrast to the Christians, the Hypsistarians refused to call the Creator as Father. Ironically, the Hypsistarians may have contributed to the rapid spread of Christianity in Asia Minor.

Scripture:

“So some of the Pharisees said, ‘This man is not from God, because He does not keep the Sabbath.’ Others said, ‘How can a sinful man do such signs?’ And there was division among them.” Jn. 9:16

Jesus words and actions caused confusion for others. They questioned why Jesus did not keep the Sabbath. They could not understand how He could perform miracles and signs.

“Again there was a division among the Jews because of these words.” Jn.10:19

The Jews were disturbed by Jesus’ actions. Some Jews could not accept His teachings. Some Jews walked away.

“No one patches an old cloak with a piece of unshrunken cloth, for its fullness pulls away from the clock and the tear gets worse.” Mt.9:16

This is a saying of the unsuitability of attempting to combine the old and the new.  Jesus teaching is much greater than Judaism and the Mosaic Law.

Conclusion:

Schism, schismatic, sect

I was surprised that a maple leaf would be used as an example to show splitting and dividing from a point.  I find it quite ironic that the Hypsistarians would later serve as an impetus for the rapid growth of Christianity.

In the wilderness the people were asking Moses, “Give us water to drink.” At the Rock of Horeb, Moses cleft the rock and water welled forth for the people to drink. These grounds were considered holy.

The divisions and dissension in Corinth seem to have become a precursor to the many thousands of churches and denominations today. In fact, today there are over 33,000 churches (and denominations)! Throughout history, in response to the occurrence of questionable doctrinal practices or confusion, the Church leadership often had to convene to clarify or restate proper doctrine. The old torn cloth also relates to pouring new wine into an old wineskin. Since the old wineskin cannot further expand anymore (due to fermentation), it will burst. The old cannot contain the new. Jesus teachings surpass the Old Covenant.

It is time for me to split (depart) from here.

[Greek] ἰατρός (iatros), [Latin] medicus: physician, healer, one who provides healing services; Mt.9:12, Mk.2:17, Mk.5:26, Lk.4:23, Lk.5:31, Lk.8:43, Col.4:14

A Sick Child Brought into the Temple of Aesculapius: painting by John William Waterhouse (1877)

Background Information:

Greek Hellenism:

Primitive views of sickness and healing: About the only thing a primitive man can understand about a physical ailment is receiving a wound in battle. He would view sickness as an attack by an enemy. This enemy would have used evil powers and magic. This primitive person would expect magic would also be needed to overcome this enemy. This begins the historical relationship (association) of medicine and magic.

Medicine and magic: The Greeks were the first culture who established the art of healing in an empirical and rational basis. There still existed a certain mixture of medicine and magic in the treatment of wounds. More established medicine arises from the 6^th century onward. Doctors were publicly appointed. Hippocrates founded famous schools. Under the Roman Empire, the medical sciences developed into medical specialties (eyes, teeth, ears and women’s issues). The skillful doctor was highly esteemed and wealthy. Galen developed his medical practice as a medical writer.

Gods as healers: The gods were perceived as doctors (healers) in a cosmic and universal sense. The gods became mediators between Zeus and men and dispensed healing. The discovery of medical instruments makes it quite certain that doctors took part in the healing procedures at the Aesculapeion (Temple of Ascelpius). On the other hand, sickness was also regarded as a punishment sent by angry gods. Literal uses of the gods’ healing are predominately found in literature.

Pergamum (in Turkey): This is one the Christian communities dealing with pagan worship in the Book of Revelations. The Temple of Ascelpius was located at a sacred spring which was a healing center. This god had the power to raise people from the dead. People flocked to the temple to be cured of their diseases. The sick would spend a night in the temple and the god would visit them in their dreams. The patients would visit the priest in to seek guidance or the cure of the sickness.

Old Testament:

Old Testament views of sickness and healing: Sickness, such as mental sickness, sexual discharge, leprosy, and death, were considered to be unclean manifestations of the demons. There was little understanding of the natural causes of disease. The theology of Yahweh sending or withholding sickness begins to develop. This religious evaluation of sickness is brought into a positive context. To the righteous, a severe affliction indicates a sign of God’s wrath.

God as healer: For the most part, belief in Yahweh completely discredited magic in Israel. The great prophets become precursors to doctors and treatments to help treat wounds. Rules of hygiene are given in the Wisdom literature. The one and only true doctor is Yahweh. Along with man, the priest is put in charge of health in the Torah. Prayer thus becomes the chief means of healing. There is a regular pattern of complaint, petition for healing, and of thanksgiving that God has heard. There is a fluid relationship between hearing of prayer and miraculous healing.

Figurative hearing: Yahweh is generally the One who heals by withdrawing His judgment in the form of sickness or personal (or national) calamity. A prerequisite of healing is the remission of sins, which is in part dependent on repentance and conversion. Healing and remission are closely linked. The crucial thing is the restoration of fellowship with God. In the final analysis, it is God who brings healing.

New Testament:

New Testament views toward sickness and healing: The primitive attitudes still in part currently exist. Sickness also occurs through the actions of demons. Jesus brings this recognition of the connection between sickness and sin. Jesus introduces the idea that sickness and affliction can be used for God’s purposes to illustrate His glory or will. Diseases and handicaps do not contradict God’s plan for creation. Paul’s affliction and parable of the Good Samaritan provide such examples.

Jesus the physician: Figurative healing and literally healing both occur in the gospels. In a figurative sense, closing one’s ears and eyes illustrates lack of understanding. In contrast to the wealth of records and accounts of contemporaneous pagan healing, Jesus’ miracles are based on tradition. In contrast to those gods who demand obedience before healing, Jesus’ miracles demand that faith must be present in order to be healed. In contrast the gods and temples seeking fame and prestige, Jesus’ miracles seek healing and conversion.

Scripture:

“He heard this and said, ‘Those who are well do not need a physician, but the sick do.’” Mt. 8:12

Jesus comes to heal the sick and those who need healing in various ways.

“And a woman afflicted with hemorrhages for twelve years, who had spent her whole livelihood on doctors and was unable to be cured by anyone.” Lk. 8:43

Jesus became aware of this women who touched Jesus. The woman was healed because of her faith.

“Luke the beloved physician sends greeting, as does Demas.” Col.4:14

Luke is a medical doctor.

Conclusion:

Pediatric, geriatric, medical

It was very insightful to understand how the primitive person would view an illness (or ailment). That person who see this as an attack by an enemy. Naturally, that person would also think that magic was involved.

In addition to doctors (and physicians) learning their craft, they would make use of any available magic to heal the sick and wounded. It was interesting to discover that doctors (medical profession) became a very prestigious occupation in the Hellenistic era. A great deal of prestige and fame came along in the healing arts. The god Ascelpius is associated with a serpent and staff. Interestingly, the serpent and still are associated with medical profession even in current times.

It is very significant that the Old Testament culture develops the theology of Yahweh (God) bringing and withholding affliction. This idea is further developed in that healing is associated with repentance and conversion.

The New Testament culture further develops these Old Testament themes. It is also very significant that suffering and affliction is used in positive sense to illustrate God’s glory and God’s will. Paul is such an example. Jesus comes as a healer who does not seek fame or prestige. One can imagine Jesus saying, “I may not be a real doctor, but I know a lot about healing.”

[Greek] θρόνος (thronos), [Latin] sedes, [Latin] requietionis: throne, stately seat, power, seat of authority, chair, chair of a sovereignty, seat of government, Mt. 5:34, Mt.23:23, Act.7:49, Lk.1:52, Rev.2:13, Col.1:16 and others

Queen Bathsheba intercedes and speaks to her son King Solomon on the peoples’ behalf.  Queen Bathsheba becomes the precursor for Mary interceding on our behalf.

Background Information:

Greek Hellenism: This term means seat, chair, sovereignty, power, and authority. This type of seat is generally associated with kings, deities, and gods. However, from the time of Plato, this term can refer to the teaching chair (position) of the philosopher. The royal throne comes from the orient, where the absolute ruler sits on a magnificent throne. The divine throne generally originates from the influence of Zeus. The Greek tragedy, a very popular literary genre, provided a glimpse into the human condition (tragedy) pertaining to men, kings, and gods.

Old Testament: The throne becomes the source of authority for kings, the queen mother, and judicial governors. The king and the throne are closely interconnected. Thrones, such as the throne of David (and Solomon), can exhibit both earthly authority and divine characteristics. The Old Testament concept of the throne of God takes its imagery from the earthly throne. Heaven is the seat of the divine throne. The heavenly throne is characterized by transcendent majesty, eternity, and righteousness.

Petitioning the King in the Old Testament culture: In the court of petitions, the king is seated in his chair of authority. When the Queens enters the room, the king will get up, bows and pays homage to his mother. The Queen Mother, seated in her chair at the king’s right hand, is bestowed the authority to hear the petitions from the people. The Queen then brings these petitions to her son, the king. Essentially, the Queens acts as an intercessor. The king will not refuse her request. In 1Kgs.2:13-19 Adonijah, son of Haggith, pleaded to Queen Bathsheba that she ask her son King Solomon to accept his request to marry Abishag. Queen Bathsheba responded, “Very well, I will speak to the king for you.”

New Testament: This term can mean throne, ruler, supernatural power, authority to rule, and place of ruling. Jesus’ throne in heaven sits at the right hand of God. The vast majority of examples refer to a heavenly throne (God’s throne). In the Canticle of Mary, Mary speaks of the Lord’s power and majesty which can throw down rulers from their thrones. The thrones (dominions and principalities) refer to the supernatural powers and spirits. Satan’s throne resides in Pergamum, one of the communities in the Book of Revelations. Pergamum was faced with emperor worship and pagan worship. The Pergamos cult of Aesculapius, whose symbol was a serpent, claimed medical healings.

Scripture:

“For in Him were created all things in heaven and on earth, the visible and invisible, whether thrones or dominions or principalities or powers.” Col. 1:16

The principalities and powers are of the domain of the supernatural beings and spirits.

“I know that you live where Satan’s throne is, and yet hold fast to my name and have not denied your faith in me, not even in the days of Antipas, my faithful witness, who was martyred among you, where Satan lives.” Rev.2:13

Pergamum, although having received the faith, was dealing with pagan and emperor worship.

“A high priest, who has taken His seat at the right hand of the throne of the Majesty in heaven.” Heb. 8:1

Jesus sits on his throne in heaven.

Conclusion:

Throne, sediment, sedentary, quiet

I did not realize that the idea of a royal throne comes from the eastern traditions. It does makes sense that the Greek tragedies would often focus on kings and thrones. What better way to shed light on politics, power, and the human condition. It is interesting that a chair can be a position of teaching authority. This becomes a precursor to the office (position) of professors and teachers in the modern university. The bishop’s “chair” is called the kathedra. This is where we get the term cathedral, the seat of the bishop’s authority.

The Old Testament culture begins the development of the throne of God, which is a source of righteousness, majesty, and eternity. The throne sheds light on both the King and Queen Mother. The Old Testament provides scriptural support for the role of the Queen Mother as an intercessor (intermediary). The King will honor the Queen Mother’s request. In addition, this idea makes sense in a practical standpoint. Assuming that the king has many wives, which wife would the king choose to sit beside him? Therefore, the honor goes to the Queen Mother.

This is significant in that it provides support for Mary’s role as an intercessor. For the New Testament, this brings into mind the wedding of Cana. It was brought to Mary’s attention that they had no wine. Mary relays this information to her son Jesus. She instructs them, “Do whatever He tells you.”

Catholic perspective: Many Christians are often uncomfortable with the notion of asking Mary for help. These Christians often say that this elevates Mary too much in her relationship with her son Jesus. However, the Old Testament proves that these actions are appropriate. Mary is also the Queen Mother and Mother of God. What better way to reach Jesus than through His Mother! And Jesus will honor His Mother’s request!

[Greek] θώραξ (thōrax): breastplate, armor, trunk; Eph.6:14, 1Thess.5:8, Rev.9:9,17

Fresco of an ancient Macedonian soldier (thorakitai)

Background Information:

Greek Hellenism: This term can be found in both a literal and metaphorical sense. Throughout history, examples of armor include leather (with metal studs), bronze, and chain mail. Strength and lightness are the two qualities required for good armor. The area of the body between the abdomen and the neck is called the thorax. Aristotle claimed that the thorax encased the mortal soul. The thorax is the seat of courage. The courageous person doesn’t fear an especially noble death in battle.

Old Testament: This is also used literally and metaphorically in the Old Testament. The Phillistine Goliath wore a coat of chain mail. Armor, once exclusively used by the nobility, is later used in the army of Israel. Righteousness is metaphorically identified as a breastplate. Essentially, Yahweh will deploy His righteousness to bring salvation to His community and the nations, and bring the evil to justice. The imagery of armor denotes a battle. Righteousness is understood in an activist sense.

Goliath had a bronze helmet on his head and wore a bronze corselot of scale armor (1Sam.17:5). Then Saul clothed David in his own tunic, putting a bronze helmet on his head and arming him with a coat of mail (1Sam.17:38). There shall be a selvage, woven as at the opening of a shirt (Ex.28:32). He put on justice as a breastplate, salvation, as the helmet on his head; he clothed himself with garments of vengeance, wrapped himself in a mantle of zeal (Isa.59:17).

New Testament: This term is used metaphorically in Paul’s letters and literally in the book of Revelations. A locust’s chest (thorax) is described like an iron breastplate. In 1Thess 5:18 Paul presents the image of the Christian as a soldier of Christ (milites Christi) who must be ready for battle. In Eph.6:14 one must put on the breastplate of faith and love, which comes from Isa.59:17. This Christian attitude provides the right means of protection. Enclosed by this protection, one will be secure against evil spirits and temptation.

Scripture:

“These locusts had chests like iron breastplates.” Rev.9:9

Locusts, like other insects and bugs, are uniquely identified anatomically by their thorax.

“So stand fast with your loins girded in truth, clothed with righteousness as a breastplate.” Eph.6:14

One must adopt the armor of Christian righteousness to protect against evil and temptation.

Thorax, thoractic

Conclusion:

With the development of warfare, there inevitably comes the development (evolution) of armor, leading to chain mail. However, their medical lack of understanding gave way to erroneous conclusions about physical anatomy. The heart was also thought to be the seat of emotions.

It is significant that the Old Testament develops the notion of the breastplate of righteousness. This imagery provides a clear picture of a battle between good and evil.

In the New Testament, Paul further develops this idea as the Christian becoming a soldier of Christ. The Christian needs to wear righteousness as armor in the Christian life.

[Greek] θριαμβεύω (thriambeuō), [Latin] triumphare: to lead in a triumphant procession, to triumph over, to conquest over, to lead in triumph; Col.2:15, 2Cor.2:14

The Emperor welcomes and addresses the Roman triumphal procession (parade)

Background Information:

Roman triumphal procession (triumphus): This term essentially means to triumph over an enemy. When the victorious Roman legions returned from a successful campaign, it was customary to stage an elaborate parade. The general would lead the way, followed by his soldiers. This procession would include floats with live performers depicting various stages of the campaign. Then followed the spoils of war. At the end of the procession were the prisoners of war, shackled in chains. The procession started in the city and lead to the temple.

New Testament: This term does not occur in the Old Testament. This term, meaning to triumph over or to cause to triumph, occurs twice in the New Testament. Jesus’ way of the cross is paradoxically compared to a triumphant Roman procession. Jesus died, descended into hell, conquered death and the grave, and rose again. Like the chained prisoners, the principalities and powers have been defeated. Paul also presents himself as a captive in his role as apostle and ambassador for Christ. Paul, as a Roman citizen, was well aware of the imagery of Roman victorious procession. The Latin for parade is pompa.

Scripture:

“But thanks be to God, who always leads us in triumph in Christ and manifests through us the odor of the knowledge of Him in every place.” 2Cor. 2:14

Jesus’ way of the Cross leads to victory. This provides the imagery of a conquering hero. The odor represents the use of incense commonly used in a triumphal procession.

“He brought you to life along with Him…despoiling the principalities and the powers, He made a spectacle of them, leading them away in triumph by it (Cross). Col.2:13,15

In the triumphal procession, the prisoners are shackled in chains for all to see. Paul also presents himself as a captive for Christ.

Conclusion:

Triumph, triumphant, pomp

I can only imagine the great spectacle and pageantry of a Roman triumphal procession throughout the city. The people would be cheering seeing the spoils of war and shackled prisoners being paraded before them.

Paul was a Roman citizen who would already understand the power of the Roman Empire. It is significant that Paul provides the imagery of a victorious procession. The way of the Cross of Jesus provides a paradoxical illustration of the procession. Paul presents himself as a prisoner being lead on Jesus’ victory procession. In a sense, the one who follows Jesus becomes a slave to Him.

Interestingly, the Latin pompa means parade. Pomp and circumstance originates from Shakespeare’s Othello. Pomp refers to the spectacle, grandeur, and solemnity of an event. Circumstance refers to the details, duties, and responsibility of an event. So pomp and circumstances can be related to a Roman procession.

[Greek] ἀκοή (akoē), [Latin] auditum: acoustics, a hearing, a sense of hearing, rumor, noise, sound, fame, report, ability of hearing, announcement, thing heard, what is heard; Mk.7:35, Rom.10:6, Jn.12:38, Gal.3:2, Heb.4:2, 1Cor.12:17, Mt.4:24, 2Tim4:3,4, Mt.13:14, Act.28:26, Act.17:20, Heb.5:11, Mt. 14:1, Mt. 24:6, Mk. 1:28, Mk. 13:7, Jn. 12:38, 1Thess.2:13, 2Pet. 2:8

A bronze ear was presented to the Asklepion Temple “for the god Asklepios because the ear was healed in a dream.”

Background Information:

Greek Hellenism: Commonly used in secular Greek, this term is often used to indicate the ability to hear the gods (and deities) in the Greco-Roman culture. Interestingly, physical images of ears have been used in temples to illustrate communication with the gods. Such use of ears have been found at the Temple of Isis at Pompeii. At the Temple’s back wall, there is a crevice (niche) of Dionysius between two stucco ears. These stucco ears represent the gods’ benevolence in granting petitions in a hearing.

Old Testament: This Greek term, relating to two Hebrew terms, is very common in the Septuagint. This term can take on an active sense (hearing something) or a passive sense (report or rumor). The Hebrew shawmah means to hear, to pay attention, to obey, to consent to, to agree, to request, to be heard, to proclaim, and a sound. The Hebrew shamar means to keep, to observe, to guard, to protect, and to attend to. This examples provide many varied and nuanced senses of hearing. Who would believe what we have heard? (Isa.53:1). And they heard the voice of the Lord. (Gen.3:8). Abraham hearkened unto Ephron (Gen.23:15). Abraham obeyed me, keeping my mandate (Gen.26:5). Keep my commandments (Ex.16:28). He that waits on his master will be honored (Prov.27:18). You shall observe this thing for an ordinance (Ex.12:24).

Book of Revelations: Pergamum was one of the cities mentioned in the Book of Revelations. A letter was written to Pergamum, a community faced with emperor worship and other pagan practices. Asklepios, the god of healing (medicine), would appear in the dreams of those in need of healing. In these dreams, the person would either be cured or hear (receive) medical advice from Asklepios. In addition, the priest would interpret the dream and explain the god’s medical treatment. Interestingly, the writer of Revelations states “whoever has ears ought to hear what the Spirit says to the churches.”

New Testament: This term is also used in both a passive and active sense. The passive sense involves hearing of Jesus’ fame, hearing rumors of war, and hearing of reports (news). The active sense include active hearing, Jesus’ restoring one’s hearing, not paying attention, and having interest or curiosity. God’s word must be a hearing before it becomes a proclamation. Faith comes from hearing. Curiosity, coming from “itchy ears”, appears as wayward actions (and desires) and interest in foreign ideas. In New Testament, the transmission of the faith was primarily accomplished through oral transmission (tradition).

Scripture:

“This faith comes from what is heard, and what is heard comes through the word of Christ.” Rom.10:17

In order for God’s word to be proclaimed, God’s word must first be heard.

“And immediately the man’s ears were opened, his speech impediment was removed, and he spoke plainly.” Mk.7:35

Jesus’ miracle allow the man to hear.

“His fame spread to all of Syria.” Mt. 4:24

Others had heard the message and healings of Jesus.

Conclusion:

Acoustics, acoustic, auditory, auditorium

It was interesting to discover how the human ear, both in stucco and bronze form, can covey the idea of access to the gods. These images provide clear imagery of how to communicate with the gods. In Pergamum, the sick person would also “hear” how to be healed in his dreams.

Hearing takes on an added meaning and dimension in the sense of honoring, keeping, obeying, and attending to. These actions enable one to follow God’s commandments and the Mosaic Law. This idea continues as it applies to Christianity.

It is significant to note that one must first hear what is proclaimed. Faith comes and follows from what is heard. This faith can be then later shared and proclaimed. It is also interesting to note that the Pergamum community was hearing the conflicting messages of both Christianity and paganism. Perhaps it is not a coincidence that the writer of Revelations would say that Pergamum must have the ears to hear the Spirit of God.

This post has helped to remind me that it was necessary first to hear what was proclaimed in the earlier and simple culture. Oral tradition must have played a very important role in the transmission of the Christian faith.  In more recent times, with the advent of social media, the visual element also plays an important role in the transmission of faith. However, we still need to hear about what is going on.

[Greek] ἀγοράζω (agorazō), [Latin] emere, [Latin] mercare: to buy in the marketplace (agora), to purchase the freedom of slaves, to purchase, to redeem, to frequent the marketplace, to do business, to buy or sell, to cause release or freedom of  persons; Mt. 13:44,46, Mt.14:15, Mt.21:12, Mt.25:9, Mt.27:7, Mk.6:36,37, Mk.11:15, Mk. 15:46, Mk.16:1, Lk.9:13, Lk.14:18,19, Lk.17:28, Lk.22:36, Jn.4:8, Jn.6:5, Jn. 13:29, 1Cor.6:20, 1Cor.7:23,30, 2Pet.2:1

Records of manumissions (emancipation) of slaves are etched on the Polygonal Wall at the Temple of Apollo

Background Information:

Greek Hellenism:

Sacral (temple) emancipation of slaves: The Polygonal Wall at the grounds of the Temple of Apollo contains thousands of etched inscriptions recording the freeing of slaves. The slave’s freedom was “purchased” in the pagan temple. Essentially, the god would “buy” the slave to freedom from his owner. The deity negotiated the purchase price for the slave who could not enter into a legal contract. The slave’s freedom was provided (purchased) through the slave’s own funds. The slave deposited the money with the temple priests. The money (purchase price) would be given to the slaveowner. The slave would then obtain his freedom.

Secular emancipation of slaves: Sometimes this transaction was a simple verbal declaration by the master. Other times, a written contract was formed to complete the transaction. Slavery was commonplace in this day and time. If someone wanted to free a loved one (or friend), that person would pay the purchase price to the slave’s master. Then the slave would be granted his freedom.

Old Testament: Leviticus created a series of laws dealing mainly with situations of poverty in which one has to sell land, obtain a loan, or become an indentured servant. Many of these laws are connected with the release of debts in the jubilee year. Regarding the Israelite, when one of their kindred is reduced to poverty, a close family member was responsible for that person’s redemption. This indentured servant was to be viewed not as a slave, but as a laborer or tenant. Servants from other nations are still to be considered as slaves but kindly treated for fear of God.

New Testament: This term essentially means to buy, to sell, and to redeem. Such activity involves business transactions in the agora (marketplace) and selling (and release) of slaves. The agora was the central public space where commerce, arts, sports, spiritual events, and political activity occurred. In addition to the agora, merchants also offered their wares in the Temple grounds. Paul interestingly states that Christians are not free but are the possession of Christ. Paul states that one, being purchased at a price, is being bound to God and Christ. This person’s body is a temple of the Holy Spirit.

Scripture:

“The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys the field.” Mt. 13:44

The kingdom is presented as a simile. The person understands the value of heaven.

“Jesus entered the temple area and drove out all those engaged in selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.” Mt.21:12

The buyers and sellers, in selling their wares, were desecrating the Temple grounds.

“You have been purchased at a price, do not become slaves to human beings.” 1Cor.7:23

Paul states, our bodies, which are temples of the Holy Spirit, are not our own. You are bound to God and Christ. A slave called in the Lord is a free person. A free person called to the Lord is a slave to Christ.

Conclusion:

Agora, agoraphobia, emit, emission, merchant

It was very interesting to learn about the manumission (freeing of slaves) in ancient times. I was not aware that sometimes this practice occurred at the temple grounds. The etching of these manumission transactions on the polygonal wall provided a permanent and public record of these events. In a sense, the gods provided a means to allow the freedom of these slaves.

It is significant to note that the Israelites were sometimes permitted to have slaves. But God stresses that they must show compassion and respect for these slaves of foreign nations, since God reminded the Israelites that they too were once in slavery in Egypt.

Evidently, there are many examples of buying and selling in the New Testament culture. Jesus makes His anger known when there is such selling in the Temple grounds. Paul uses slave terminology when he says we are purchased at a price in belonging to God and Christ. In fact, Paul considered himself as a slave of Christ. Christians are not free, but are the possession of Christ. In a sense, God has redeemed us. One is free when he becomes a slave for Christ. Interestingly, this idea relates to the idea of one who loses his life for Christ’s sake will gain his life.

[Greek] πλουτέω (plouteō), [Latin] divites: to be rich, abounding in riches, to become wealthy, to get rich, to be increased with goods, to acquire wealth, to prosper, to be generous; Lk. 1:53, Lk.12:21, Rom.10:12, 1Cor.4:8, 1Cor.8:9, 1Tim.6:9,18, Rev.3:17,18, Rev.18:3.15,19

Plutus, the god of riches, with a cornucopia (horn of plenty)

Background Information:

Greek Hellenism: The basic meaning of this term means to fill, to be rich, to be filled, or to have fullness (of goods). Depending on the circumstances (context), wealth can be viewed in terms of monetary value or virtue. In Hesiod’s poem Work and Days, 313, the poet states, “Work is no disgrace, it is idleness which is a disgrace. But if you work, the idle will soon envy you as you grow rich for fame and renown attend on wealth.” Work is honorable. The Greek philosopher Xenophon’s Anabasis 7.7.42 states, “For he who possesses these things (valor, justice, and honor) is rich because many are his friends, and rich because still others desire to become his friends.” Riches (wealth) can also apply to service and ethics. One can conclude that wealth has a certain value for the living of life.

Greek Mythology: The gods Pluto and Plutus are both gods of riches (wealth). Pluto was the ruler of the underworld that contained the seeds for a bountiful harvest. Images of Plutus, found on Greek ceramics, can be identified as the one bearing the cornucopia (horn of plenty). In Aristophanes’ comedy Plutus, Plutus was blinded by Zeus, so that he could dispense his gifts without prejudice. Aristophanes’ comedy provided a commentary on social injustices and unfair distribution of wealth. Plutus is also the guardian of the 4^th circle of hell in Dante’s Inferno.

Old Testament: This term, meaning to become rich, to accumulate, and to grow, helps shed some light on the changing and evolving attitudes toward riches (wealth) in the Old Testament. In the early period, the question of riches was not of paramount concern. Wealth was a measure (indication) of warlike booty, dowries, flocks, servants, and precious stones. Later, the prophets provided a commentary on the social concerns and consequences of accumulating riches. The prophets spoke about forced labor, slavery, deprivation of widows (and orphans), and God’s retribution. In the later period, the Wisdom literature examines the question of riches from a practical standpoint. The Old Testament further develops a theology regarding riches (wealth). Riches can be a spiritual blessing, a source of God’s retribution (judgment), and an earthly impediment (against salvation).

I have made Abram rich (Gen.14:23). Abraham was very rich in livestock (Gen.13:2). Therefore they grow powerful and rich (Jer.5:26). Down go their nobility and their masses (Isa.5:14). The powerful grow poor and hungry but those who seed the Lord lack no good thing (Psa.33:11). The rich man labors to pile up wealth, and his only rest is wanton pleasure (Sir.31:3). The poor man is honored for his wisdom, the rich man is honored for his wealth (Sir.10:30). But the friends of the rich are many (Prov.14:20).

New Testament: Various New Testament writers offer different perspectives on riches (wealth). Mark, Mathew, and Luke focus on the rich person rather than riches. The one who seeks riches (wealth), likened to the seed sown among thorns, faces obstacles in following Jesus. Luke presents examples and illustrations of the rich that are opponents of Jesus. Relying on possessions becomes a hindrance to discipleship. According to Paul, riches denote the being of Christ, the work of God in Christ, and the Word of God in the Christian community. True riches consists in the love which expresses itself in self-sacrificing in following Jesus. Timothy provides a warning against the danger of coveting riches. James provides a warning against the regard for wealth and status in the community.

Scripture:

“The hungry He has filled with good things; the rich He has sent away empty.” Lk.1:53

In her canticle, Mary proclaim the mercy of God who will provide for the lowly.

“Thus it will be for the one who stores up treasure for himself but is rich in what matters to God.” Lk.12:21

Spiritual treasures are long lasting. Earthly material treasures do not last.

“Tell them to do good, to be rich in good works, to be generous, ready to share.” 1Tim.6:18

Paul states one should show an abundance of providing good works (service) toward others.

Post Apostolic Fathers: The Christian communities were facing the complicated issues of being in the world and yet not of the world. Wealth and possessions are God’s gifts. These gifts should be used to serve those in need. Both being rich and poor can be filled with harmful desires. The man who is truly rich is he who is rich, not after the flesh, but in virtues. These riches’ worth is determined by how they are put these into use. This depends again on the attitude or virtue of the one who uses them.

Conclusion:

Pluto, Plutarch, plutocrat, plush, divine

It was interesting to see a serious philosophical discussion about the importance of riches (wealth). This serves to understand riches in terms of human nature, ethics, and service. It is significant that this discussion occurs generally outside of the religious sphere. It was a highly held value to serve the state in some capacity. I never realized that the gods Pluto and Plutus both were gods of riches. In fact, I never really knew that was such a god named Plutus.

It was also interesting to see the evolving attitudes of riches in the Old Testament culture. It is significant that the prophets helped to shed light on how riches (wealth) were accumulated. I did not realize that the Old Testament was already developing the idea of viewing riches in both spiritual and earthly (material) terms.

The New Testament culture further develops certain perspectives toward riches (wealth) in how it can hinder or oppose the gospel message. Paul provides a very unique perspective in how riches come from Jesus and those who follow His example.

The post apostolic Fathers were grappling with the issues in how the Christians, while in the world, can spread the gospel message. This speaks to the attitude and ethics of how one uses riches (wealth) in serving others. It is significant that ethics and service come full circle starting from the secular Greco-Roman world of the Christian communities.

[Greek] γάλα (gala), [Latin] potus, [Latin] lacte: milk, spiritual nourishment, abundance, instruction; 1Cor.3:2, 1Cor.9:7, Heb.5:12-13, 1Pet.2:2

The Milky Way galaxy

Background Information:

Greek Hellenism: This term is used in both a literal and metaphorical sense. Milk, in the Dionysus cult and gnostic religions, takes on a sacramental nature through means of drinking and baptism (immersion). Milk becomes a form of salvation. Philo and Epictetus refer to milk as infant instruction. Epictetus’s Discourses 2.16.39 states, “Some people are never willing to take solid food, but cling to their nurses.” This Stoic philosopher viewed nurses negatively, indicating that there must be weaning from the milk. This term also refers to the Gauls who had pale skin. The Gaul culture was later appropriated by the Roman culture. Latin was adopted by the Gauls.

Old Testament: This term is also used in a literal and metaphorical sense. Milk can refer to animal milk, abundance, prosperity, and blessing. Job refers to times of blessings (good times) when his footsteps were “bathed in milk.” Milk is a characteristic of the holy land with the promise of abundance. The land flowing with milk and honey refers to the abundance and fertility of goats (sheep). Milk flows from the goats’ udders. Honey flows from the abundance of figs. This speaks to the coming of the eschatological marriage. I have come down to rescue them from the hands of the Egyptians and lead them out of that land into a good and spacious land, a land flowing with milk and honey (Ex.3:8). When my footsteps were bathed in milk (Job. 29:6). On that day, the mountains shall drip new wine, and the hills shall flow with milk (Joel 3:18). You shall suck the milk of nations (Isa.60:16).

New Testament: This term is also used in a literal and primarily a metaphorical sense. Milk is presented as spiritual instruction for various reasons. The Corinthians are seen as spiritual infants, unable to handle solid food. Paul speaks of rights as a shepherd using milk from his flock. The Word is provided in contrast to the milk provided by the gnostic religions. However, spiritual milk must be provided because of fleshiness, stubbornness, and immaturity.

Scripture:

“I fed you milk, not solid food, because you were unable to take. Indeed, you are still not able, even now.” 1Cor.3:2

The Corinthians are spiritually immature in their faith. Paul must provide spiritual milk.

Etymology: Milky way comes from the Latin via lactea or from the Greek galaxios kyklos.

Conclusion:

Galaxy, galactic, Gaul, Galatia, potion, lactate

It was interesting to learn that milk was used as a sacramental element in the mystery religions. Philo, a Hellenized Jewish philosopher, believed that soul nourishment should come from school learning, not oral tradition.

It makes sense that land flowing with milk and honey represent abundance, fruitfulness, and fertility. This is seen when goat abundance (fertility) releases milk from the udder. It is also encouraging to see that Job had experienced some happier times.

It is significant that milk is used metaphorically as a means to nourish spiritually immature Christians. Milk becomes a source of spiritual nourishment. Perhaps this milk terminology was used in order to appeal to or reach those involved with the mystery religions.

In his famous 4^th century commentary on St. Paul’s letter to the Galatians, St. Jerome states that the Galatian language was similar to that spoken by a Celtic tribe that he had visited in Gaul.

A galaxy is a cluster of stars, planets, and other interstellar dust. The descriptive milky appearance comes from the appearance from Earth of the galaxy.

[Greek] ἄβυσσος (abyssos): bottomless, very deep, bottomless place, boundless, abyss; Rev. 9:1,2,11, Rev.11:7, Rev.17:8, Rev.20:1,3, Rom.10:7, Lk.8:31

The Angel With The Keys Of The Abyss: (painting by Albrecht Durer 1498)

Background Information:

Greek Hellenism: This term refers to the underworld (place of imprisonment for disobedient spirits). This term is used in later Greek to describe the depths of original time, the primitive ocean, and the world of the dead. In Greek mythology, Tartarus is the deep abyss that is used as a dungeon of torment and suffering for the wicked. This is the place where souls are judged after death. Homer’s Illiad 8:14-16 states “I shall hurl him into Tartarus where is the deepest gulf beneath the earth, as far beneath Hades as heaven is above earth.”

Old Testament: This term refers to the Hebrew term tehom meaning the deep, ocean depths, original floods of water, and depth (interior) of the earth. This term, influenced by Hellenism, refers to the place where spirits are confined. The Hebrew term Abaddon refers to both a bottomless pit of destruction and the angel of the abyss. Abaddon often appears alongside the Greek term Sheol (realm of the dead). The Latin Vulgate refers to the angel of death as destroyer (exterminans).

The earth was without form or shape, with waters over the abyss (Gen.1:2). Even the deep of the seas trembled (Psa.77:17). All the fountains of the great abyss burst forth (Gen.7:11). The deep (Nile) makes it tall (Eze.31:4). They rose to the heavens, sank to the depths (Psa.106:26). The waters began to subside (Gen.8:2). Who guided them through the depths (Isa.63:13). From the water depths of the earth once more raise me up (Psa.71:20).

New Testament: This term, occurring less frequently in the New Testament, does not make a direct reference to water. Instead, this term refers to a deep place, bottomless pit, and prison for spirits. A well-like abyss forms the entrance from which some smokes ascends from hell. God has the power and control over the world of hostile spirits that expresses the idea the abyss is a spirit prison. These evil forces will ultimately be locked in this prison. The abyss also signifies the realm of the dead.

Scripture:

“And they pleaded with Him not to order them to depart to the abyss.” Lk. 8:31

Legion, who possessed the man, pleaded with Jesus not to send the demon to the abyss (demon prison).

“They had as their king the angel of the abyss, whose name in Hebrew is Abaddon and in Greek Apollyon.” Rev. 9:11

The angel of the abyss is the destroyer.

“For if God did not spare the angels when they sinned, but condemned them to the chains of Tartarus and handed them over to be kept for judgment.” 2Pet.2:4

Paul was referring to the false teachers. The false teachers will be punished as severely as the fallen angels.

Conclusion:

Abyss, abysmal, exterminate

It is interesting to note that even mythology can touch upon the truths about evil and morality. Homer, an important poet, makes mention of the chains of Tartarus. Apollyon is the destroyer.

It is not surprising that there would be very many references to water in the Old Testament. The Greek influences on the Old Testament scripture make references to Sheol and Tartarus. Abaddon becomes the Hebrew term for this abyss. The idea of good versus evil becomes a very important theme in the Old Testament.

The New Testament continues this theme of evil. Jesus has control over the demons. The demons also recognize Jesus’ authority. It is significant to note that the false teachers were considered as evil as the fallen angels. It is also interesting to note that 2 Peter references Tartarus. I wouldn’t have associated this with Peter, a Jew.

We all have been in the situation when we have done something abysmal. At first glance, it does not really seem related to an abyss. The first instance of doing something extremely bad or stupid was first coined in 1904. This suggests the “depth” of one’s stupidity or ignorance.

[Greek] ὀρφανός (orphanos), [Latin] pupillos: orphan, parentless, one without parents, desolate, orphaned, fatherless; Jn.14:18, Jas.1:27

The Orphans in Haarlem: (painting by Jan de Bray in 1663)

Background Information:

Greek Hellenism: This term means children orphaned, children abandoned, or without parents. Orphans are illustrated from Plato’s Laws (Dialogues), Euripides’s play Ion, and Homer’s Odyssey. Plato’s Laws X1,926 states “orphan children will undergo a kind of second birth…We must legally appoint Law wards to care for the orphans as their own.” Plato’s Phaedo 116 states “for we felt like he (Socrates) was like a father to us and then when bereft of him we should pass the rest of our lives like orphans.” Euripides’ play Ion involves the story of the orphan Ion in the discovery of his origins. Homer’s Odyssey 20,68 states “their parents the gods had slain, and they were left orphans in the halls.”

Old Testament: This term means orphan, fatherless, abandoned, left, and deprived. The widows and orphans, although defenseless and helpless, were under special legal protection. It was a highly important Old Testament principle to care for orphans (and widows). One who raised up an orphan was considered like a father to that child. It is interesting to note that term “fatherless” (rather than orphan) was consistently used throughout the Old Testament scripture.

New Testament: This term, meaning orphan or friendless person, occurs only twice in the New Testament. Interestingly, these terms both follow the Old Testament command to protect widows and orphans. This command originates from the Hebrews’ experience as aliens in Egypt. In addition, this fulfills the command in Deuteronomy not to violate the rights of the widows and orphans. Although Jesus will leave the disciples in His return to heaven, He will not abandon them. Jesus will ask the Father to send the Holy Spirit (Advocate) to be with them always. Jesus also states He lives in them and they are in Him.

“I will not leave you orphans; I will come to you.” Jn.14:18

Jesus was intending to finish His mission on earth and return to the Father. Jesus states He will not abandon His disciples.

“Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world.” Jas. 1:27

This scripture follows the Old Testament command to care for the widows and orphans.

Orphanages: The Romans formed the first orphanages around 400 A.D. The orphanotrophium was an ancient orphanage. Zostikos was the first director of the orphanage in Constaninople.  Zostikos was eventually martyred by a subsequent Emperor. St. Zostikos will be later eventually known as the Feeder of the Orphans. The orphanage becomes firmly established under the rule of Justinian. Justinian declared that children are to be free, are entitled to have an education, and to be exempt from slavery.

Conclusion:

Orphan, orphanage, pupil

I am not surprised that the issue of orphaned children would appear in various genres, fields, government, and sciences. This is an important issue in any era. It is interesting to note that the Greco-Roman state did make provisions for orphaned children.

Every Old Testament scripture passage mentioned “fatherless.”  In this culture, it was very important to have a father to carry on the family name. It was also interesting to learn about the Old Testament command to care for widows and children.

The New Testament continues this Old Testament command. Not surprisingly, there are similar qualities and aspects of the master/disciple relationship between the Greco-Roman culture and the New Testament culture. I would say that possibly Socrates and Jesus would have felt the same way toward their respective disciples.

Harlem, one of the New York City’s buroughs, is named after the city of Haarlem in the Netherlands. Harlem was originally started as a Dutch village, established in 1658.

[Greek] παράκλησις (paraklēsis), [Latin] exhortatio, [Latin] consolatio, [Latin] exhortare, [Latin] solacium: a calling beside, consolation, encouragement, comfort, solace, exhortation, appeal, earnest request, a calling to one’s aid, a calling near; Lk.2:25, Lk.6:24, Act.4:36, Act.9:31, Act.13:15, Act.15:31, Rom.12:8, Rom.15:4,5, 1Cor.14:3, 2Cor.1:3-7, 2Cor.7:4,7,13, 2Cor.8:4, 2Cor.8:17, Php.2:1, 1Thess.2:3, 2Thess.2:16, 1Tim.4:13

The Holy Spirit (Paraclete): painting by Corrado Giaquinto (1750)

Background Information:

Greek Hellenism: This term refers to the act of calling someone to oneself. The one called is led back to the one who calls. This is a request for help, consolation, encouragement, and exhortation. Such examples include military assistance, legal support, affirmation (encouragement) from the gods, psychological advice (support), and literary skills.

Counselors: In Herodotus Histories VII,158 the historian states, “I am ready to send to your aid 20,000 men at arms.” In Discourse I, 27, the Stoic philosopher Epictetus states, “If I had suit even about a bit of land, I would call another to defend my interests.” In Epictetetus’ Discourse III,21, he states, “he must know that he is sent a messenger from Zeus to show them that they have wandered.” In Epictetus’ Enchiridion, the philosopher, holding the official consoler office (officium consolandi), uses his wisdom to provide counsel to bereaved and mourning persons. The philosopher states, “When someone treats you badly or says bad things about you, remember that this person acts or speaks in this way because he or she thinks that it is right or required that he or she speak or act that way. Poets would also be commissioned to write consoling poems.

Old Testament: This term, having both divine and human qualities, means counselor and consolation. The true consolation comes from the heart of God alone. Examples of human consolation include Israel, teachers, shepherds, prophets, fathers and mothers. The duty of human comforting falls upon close relatives, pupils, colleagues, teachers, neighbors, prominent citizens, and leaders. Forms of comforting etiquette applies to visits, burials, houses of mourning, trips, and letters (when traveling is not feasible). Hellenistic Judaism speaks to the hope that God has sown in the human race. Palestinian Judaism speaks to the promise of the Messiah who brings the consolation of Israel.

David sent his servants with condolences to Hanun for the loss of his father (2Kg.10:2). They met and journeyed together to give him sympathy and comfort (Job.2:11). I will give full comfort to them and to those who mourn for them (Isa.57:18). We have for our encouragement the holy books that are in our possession (1Macc.12:9). I too will write them encouraging words (1Macc.10:24). Fear not, Jerusalem, He who gave you your name is your encouragement. In Jerusalem you shall find your comfort (Isa.66:13).

New Testament: This term means exhortation (strong warning), encouragement, comfort, and consolation. The church of Macedonia, inspired by God’s grace, earnestly sought to help the holy ones. The Council of Jerusalem made an exhortation that the Gentiles were not bound by the restrictions of the Mosaic Law. Paul calls upon the church communities to provide encouragement and to share in the struggles of others. Simeon was awaiting the consolation of Israel with the coming of Jesus. Paraklesis is used in the prayer of intercession addressed to the Virgin Mary. The Holy Spirit is also referred to as the Paraclete. It is often times that we call upon (ask) the Holy Spirit to intercede for us.

“The churches of Macedonia begged us insistently for the favor of taking part in the service to the holy ones.” 1Cor.8:4

The churches of Macedonia, although struggling in affliction and poverty, felt moved to help others. The churches were inspired by God’s grace.

“When the people read it, they were delighted with the exhortation.” Act.15:31

The Council of Jerusalem stated that the Gentiles were not bound by the restrictions of the Mosaic Law (aside from idol sacrifices and improper marriage). The council’s exhortation was church dogma.

“This man Simeon was righteous and devout, awaiting the consolation of Israel.” Lk.2:25

The Jews were awaiting for the Messiah for the redemption (consolation) of Israel. The birth of Jesus brings these hopes to fulfillment.

Conclusion:

Paraclete, consolation, consoling, exhortation, solace

It was very interesting to see the many examples of advocates (intercessors) in the Greco-Roman culture. This idea can extend to providing expertise and experience in a given field or science. The philosopher was called upon by the state to provide wisdom and guidance for those experiencing struggles. The lawyer, as a legal advocate, represents the interests of the defendant in the courtroom.

It is significant to note that human nature (grief) has remained constant throughout history, regardless of culture or technology. The coming of the Messiah was very important in providing the consolation of the Jewish people. The scriptures (sacred books) were also a source of comfort for the Hebrews (Jews). It was a great honor for a man to be called the “one who consoles the sorrowing.”  The Bible also speaks of a fleeting and futile comfort in goods and riches. Alms can be a great comfort before God.

There are many examples of interceding and advocating in the New Testament culture. Paraklesis involves asking for help, exhortation (calling in the name of the Holy Spirit), and consoling others. This request or invocation in prayer is also influenced by the Old Testament notion of salvation history (divine aid). This helps to shed some light in understanding how the new Christian Church grew and developed.

Many Christians mistakenly think that Catholics “worship” Mary. Mary has a very close connection with her Son Jesus. It is only natural that one can call upon Mary to bring our petitions to Jesus. Mary becomes an important intermediary for us. The wedding at Cana provides scriptural support for Mary’s role as a mediator.

[Greek] ποτίζω (potizō), [Latin] potitare: to provide a drink (something potent), to furnish, to drink, to irrigate, to water, to offer a drink, to nurture with water, to give a drink, to make a drink, to feed, to imbibe; Mt.23:35, 1Cor.3:6-8, Mk.9:41, Mt.10:42, Mt.25:35,37,42, Rom.12:20, Mk.15:36, Mt.27:48, Lk.23:36, Jn.19:29, 1Cor.3:2, 1Cor.12:13

The ancient Greco-Roman symposium (drinking party): a precursor to the modern corporate (business) symposium

Background Information:

Greek Hellenism: This term means to cause to drink, to give to drink, and to water. This term can be found in various disciplines and fields such as literature, science, and medicine. Hippocrates’ Aphorism makes note of aspects in drinking in a long series of symptoms, diagnosis, and healing arts. Aristotle is credited with associating spirits with distilled alcohol. He thought drinking a distilled beer or wine puts ‘spirits’ into the body of the drinker. The Symposium, a Socratic dialogue written by Xenophon, describes Socrates and his companions attending a symposium. In Symposium 2,25 Socrates states, “So far as drinking is concerned, for wine does of a truth ‘moistens the soul’ and lulls our griefs to sleep.” Drinking makes the symposium successful in that alcohol effectively releases the inhibitions of the participants.

Old Testament: This term relates to several Hebrew terms. Gama means to absorb literally or figuratively in the sense of soaking up distance. Nashah means to cast out metal or to pour out a libation. Shaqah means to give a drink, to moisten, or to water. This term provides the sense of joining together or quenching a thirst. The Old Testament mentions providing one’s enemy with food and drink (Prov.25:21). Let me, I pray, drink a little water from the pitcher (Gen.24:17). He swalloweth the ground with fierceness and rage (Job.39:24). He poured a drink offering on it (Gen.35:14). For the Lord had poured out upon you the Spirit (Isa. 29:10). They shall not offer a wine offering to the Lord (Hos.9:4). A river went out of Eden to water the garden (Gen.2:10). They came out to draw water and fill the troughs to water their father’s flock (Ex.2:16). Hi figure is full and nourished (Job.21:24). She opened a jug of milk for him to drink (Jgs.4:19).

New Testament: This term essentially means to give (or offer to drink) and to water. These examples are illustrated by providing drink, offering cold water, providing wine, and providing milk. Providing cold water gives refreshment and compassion which will find an eternal reward. Providing food and drink to the hungry (and thirsty) is a value held highly by Jesus. Apollos waters the spiritual seed sown by Paul. Jesus receives and drinks His final cup of wine finishing His Passover, leading to His death on the cross.

Scripture:

“I fed you milk, not solid food, because you were unable to take it. Indeed, you still are not able, even now.” 1Cor.3:2

Paul states that the Corinthians are fleshy and immature infants who are not yet ready to receive solid spiritual teachings.

“Rather, if your enemy is hungry, feed him; if he is thirsty, give him something to drink for by doing do you will heap burning coals on his head.” Rom. 12:20

Paul claims it is important to confound your enemy with kindness. Your kindness will force your enemy to remember his shame in treating you with harm.

“I planted, Apollos watered, but God caused the growth.” 1Cor.3:6

Paul and Apollos are both instruments for God. Apollos, a Jew from Alexandria, was very effective in planting the spiritual seen sown by Paul.

Conclusion:

Potion, potent

I think it goes without saying that drinking often intersects many aspects of daily life: sciences, business, and recreation. These philosophers, scientists, and playwrights may have not known all about the physical aspects of drinking. Literature often illustrates human nature and behavior regarding drinking. I think Xenophon perfectly illustrates how drinking (wine and other spirits) can release (relax) one’s inhibitions.

I was surprised about the many and varied uses of this term in the more simple Old Testament culture. This is unexpected in comparison to the more complex and cosmopolitan Greco-Roman culture.

Providing food and drink for the needy person was a highly held cultural value in the New Testament. The figurative and metaphorical senses of drinking and watering help to shed light on the effectiveness (or lack thereof) of imparting Christian values to the communities Paul visited.

Symposium means drinking together or drinking party. This becomes the precursor for the modern day symposium in the business and corporate sector. Business men (and women) gather together to discuss some important topic in their respective field.

[Greek] πειράζω (peirazō), [Latin] experiri, [Latin] temptare, [German] prufen, [French] toucher, [French] essayer: to explore, to test, to try, to examine, to attempt, to prove, to put to the test, to go about, to make proof of, to learn, to strive, to make an effort, to lead into temptation, to put someone to the test, to know by experience, to test the truth of, to try someone; 42 scriptural references

St. Boniface (675-754 A.D), was knowing for spreading the faith in Europe during the Dark Ages. He also alludes to the difficulties of the Church in his time. Like today, the Church is also going through stormy waters ever since Vatican II. It seems now that Tradition can only right this wayward ship (the Church.)

Background Information:

Greek Hellenism: This term is used in a variety of ways in secular Greek. This term means to attempt, to strive, to make an effort, to put to the test, to lead into temptation, to stir up, to try someone, to test a thing, and to know by experience.

Homer’s Illiad 2:8: “Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans.”

Herodotus’ The Histories 6.82: “He thought it best not to make any attempt on the city until before he learned from the sacrifices whether the god would deliver it to him or withstand him.”

Homer’s Odyssey 9.281: “So he spoke, tempting me, but he trapped me not because of my great cunning, and I made answer again in crafty words.”

Old Testament: This term means to test, to try, and to attempt.

Testing:

1. This is used in a secular and a primarily spiritual sense.
2. The important theme of testing is illustrated by God testing man, man testing God, and man being tested by Satan.
3. God puts Abraham’s faith and obedience to the test. Abraham withstands the test by obeying the will of God.
4. Adam and Eve fail as result of being tempted (tested) by the serpent. This leads to the story of the fall in Genesis.
5. Job ultimately submits to God’s will in the midst of incomprehensible suffering.
6. In the Wisdom books, the purpose of God’s testing is further illustrated and defined.
7. Testing (and suffering) can provide instruction, trust, refining, purification, education, and eschatological redemption.

New Testament: Like the Old Testament, this term can be used in a secular and spiritual sense. The three predominant testing themes are man being tempted, man tempting God, and Jesus being tempted. Testing (and suffering) attains greater meaning and purpose in God’s providence. When one undergoes suffering, one will not be tried beyond their endurance. Testing and suffering allows one to share in Christ’s suffering and to experience joy, grace, and blessing in the midst of difficulties.  Man often defies God by tempting the Holy Spirit and imposing unnecessary restrictions. Jesus was also tempted during His life on earth. This provides encouragement to those who are also experiencing temptations in life.

Notable scripture:

Acts 5:9: To test the Holy Spirit

Acts 5:10: Putting God to the test

Acts 16:7: The Spirit of Jesus did not allow them

Acts 24:6: He tried (attempted) to desecrate the Temple

2Cor. 13:5: Examine yourselves to see whether your are living in faith

Jas. 1:13: Being tempted by God

Jas. 1:14: Each person is tempted when he/she is lured and enticed by his/her desires

Conclusion:

Empirical, empiric, experience, proof, tempt, temptation, touch, essay

I was surprised by the many varied and nuanced examples of testing. It was interesting to see how this idea also occurs in the sphere of the gods and oracles. Even man will often test the gods and oracles. This becomes a precursor to man testing God in the Old Testament.

I think it is quite significant that the Old Testament begins the development of the understanding of testing and suffering. This provides some insight and meaning for testing and suffering that God permits. Abraham provides an important illustration of this. Other examples provide purpose of God’s testing.

The New Testament culture further develops this understanding of testing and suffering. In some situations, testing and suffering can be a participation in Christ’s sufferings, a joy, and a grace. Jesus’ suffering, death, and resurrection provide a profound meaning for suffering.

Empirical evidence is based on experiment, observation, and practical experience. Perhaps it is providential that I first started looking at this term this past Good Friday. The empirical evidence has shown that I have experienced much testing and struggles in my life! Perhaps it is not surprising that 1Cor.10:13 is one of my favorite scriptures.

I have never been good on trust, always needing to work on this. It’s often like “God, you’re killing me! Why are you taking so long to help me!” I have always been a moderate optimist (or pessimist), expecting the worst but hoping for the best. But at the end of the day, I am often reminded that there are so many others out there who are in more difficult situations that I am in.

It is very important to note that sinning against the Holy Spirit is the only unforgivable sin.

Update: Each of us must examine ourselves in whether or not we are living in faith.

We now have politicians, celebrities, and other influential persons who champion abortion rights.

We now have a president who claims to be a “faithful Catholic”.

[Greek] μυέω (mueō), [Latin] mutare: to shut the eyes or mouth, to initiate into a mystery (musterion), to instruct, to learn the secrets, to teach; Php. 4:12

Background Information:

Greek Hellenism: This term means to initiate (be initiated) into the mysteries and to be instructed in. The closed eyes and closed mouth do not signify blindness or muteness. Instead, these actions indicate secrecy and silence. Herodotus’ Histories II,51  states, “Whoever has been initiated in the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now preach, understand what my meaning is.” Plato, an initiate into the mysteries, states, “Our mysteries had a very real meaning, he that has been purified and initiated shall dwell with the gods.” Herodotus Histories VIII, 65 states “Every year the Athenians observe this festival. The voice you hear is the “Iacchus” they cry at the festival. Keep silent and tell this to no one else.”

Old Testament: In contrast to the monotheistic worship of God (Yahweh), the mysteries are often associated with worship of gods, goddesses, and idols. The apocryphal book 3 Maccabees was written in response to the crisis affecting Egyptian Jews, when Egypt was made a Roman province in 24 B.C. An edict was made that the Jews were to be enslaved and branded with the ivy leaf of Dionysus. The alternative is to forsake their Hebrew faith and undergo initiation into the mysteries. Moses instructs the Israelite judges to kill those men who have submitted to the rites of Baal of Peor.

New Testament: This term, meaning to learn a secret, occurs only once in Philippians. Generally, the Hellenistic notion of the mysteries were considered as esoteric knowledge only available to a few people. Paul illustrates he has learned the secrets (mysteries) of Christ from his own daily life. Unlike the Hellenistic mysteries, these Christian mysteries can be available to all who seek these. Paul contrasts Christianity with these pagan religions. In other words, Paul undergoes the mysteries, experiencing the power of Christ.

Scripture:

“I know the indeed how to live in humble circumstances; I know also how to live with abundance. In every circumstance and in all things I have learned the secret of being well feed and of going hungry, of living in abundance and of being in need.” Php. 4:12

Paul makes a distinction between the Christian faith and the pagan religions. The message of Christ is available to all.

Conclusion:

Mystery, mysterious, mute

It is interesting that this activity involved shutting or closing. I was somewhat surprised that even the learned and wise philosophers and writers were devoted to the gods. The gods served to guide men in their daily affairs.

It is not surprising that the monotheistic Old Testament culture would be profoundly opposed to the mysteries of religions and cults. 3 Maccabees illustrates the persecution that some Jews had faced concerning the mysteries of other religions.

Unlike the pagan mysteries, Christianity is available to all. In the Roman empire, a soldier would give an oath (sacramentum) of fidelity to his superior. In a sense, the soldier’s oath was a sign of the beginning of new life in his purpose.

Over time, the meaning of the mysteries would change. In the third century, mysterion would be identified with the Christian sacraments (baptism and the Eucharist). St. Augustine described a sacrament as an outward and visible sign of an inward and invisible grace. There is a mysterious aspect of the Christian sacraments. When one becomes baptized, that person also becomes a new creation in the Christian life.

[Greek] πραγματεύομαι (pragmateuomai), [Latin] negotiari: to busy oneself, to do business, to occupy, to trade, to put capital to work, to be engaged in business; Lk.19:13,15

The public Agora in Delos Greece where merchants sold their wares

Background information:

Greek Hellenism: This term means to pursue with vigor, to render political service, to seek intellectual pursuits, and to conduct business affairs. It was quite prestigious to have an opportunity to serve the state or be charged with affairs of state. In a military context, this term refers to occupy or seize a territory. Various philosophers and playwrights explored aspects of political affairs and business practices.  Polybius’ Histories was primarily concerned about how ancient Rome achieved such power. Polybius concluded Rome’s success was based on the mixture of democracy, autocracy, and monarchy. Strabo’s Geography illustrated that the Temple of Aphrodite was so rich, that it had more than 100 temple slaves, courtesans, and attendants. The city was so crowded with people and that it grew rapidly.

Old Testament: This term is related to the Hebrew asah which means to do business, to accomplish, to make, and to finish. This term also refers to property gained as a result of labor, business, industry, and workmanship. This also refers to the work that God accomplishes in Genesis. This Hebrew term is tied to melakah, meaning occupation, business, or skilled work. Melakah also means ambassador, messenger, or minister, indicating a position. On six days work may be done (Ex.35:2). Anyone who works on the Sabbath day shall be put to death (Ex.32:15). On the seventh day God completed the work He had been doing (Gen.2:2). On the first of these days you will have a declared holy day; you shall do no heavy work (Lev.23:7). Over the farm workers who tilled the soil was Ezri (1Chr.27:26). Some went off to sea in ships, plied their trade on the deep waters (Psa.107:23).

New Testament: This term is only found in Luke 19:13,15, meaning to do business and to make a profit. An emporos (merchant) is one who is on a journey (poros). This person is a trader, selling his wares. The emporium is the place where merchandise is sold. The parable of the ten gold coins stresses the importance of the stewardship of the gifts that one receives. It is more important to bear fruit (profit) and show generosity.

Scripture:

“He called ten of his servants and gave them ten gold coins and told them, ‘Engage in trade with these until I return.’” Lk. 19:13

This parable illustrates the importance of stewardship of these gifts in which one receives.

“But when he returned after obtaining the kingship, he had the servants called, to whom he had given the money, to learn what they had gained by trading.” Lk. 19:15

The ability to distribute wealth is based according to one’s abilities. What one receives, these gifts must not be wasted, neglected, or diminished.

Conclusion:

Pragmatic, pragmatism, negotiate, negotiator, pragmatist

For the individual, it was a highly held value to serve the state in some capacity. Much prestige came along with this type of position. I can also image the wealthy and influential person who would have the time and luxury to pursuit the arts and other hobbies. Philosophers would also pursue their intellectual interests.

The concept of work was very important since the beginning of God’s creation. But work was forbidden on the Sabbath. In the simple Old Testament culture, work was illustrated by craftsmen and skilled trades. However, the New Testament culture sheds light on the precursor to the modern merchant and businessman. Profit becomes important in light of the efficiency, effectiveness, and generosity of the merchant.

A pragmatist is one who is guided by practical considerations rather than by ideals. The merchant or business is a perfect example of a pragmatist who runs his business (practice).

‎[Greek] ζυγός (zygos), [Latin] iugum: a yoke, a pair of scales, a coupling, a bond, a servitude, a submission; Mt.11:29-30, Act. 15:10, Rev.6:5, Gal.5:1, 1Tim6:1, Act.15:10, Mt.23:4

Oxen yoked together

Background Information:

Greek Hellenism: This term essentially means a pair of scales or a yoke. Plato’s Republic considered this as the character and order of the city-state. Plato stated, “And so, as time goes on, and they advance in their pursuit of wealth, the more they hold that in honor, they less they honor virtue. May not the opposition of wealth and virtue be conceived as if each lay on a scale?” The Zygos mountain range in Greece, in the east region of the Metsovo, is derived from its mountain pass which looks like a saddle. Libra is the seventh astrological sign of the zodiac. This sign is depicted by the golden scales. Justice was considered a deity.

Old Testament: This term refers to both scales and a yoke in various literal, metaphorical, and figurative senses. Scales are represented by means of division, measuring, judgment, justice, and suffering. God is often presented as the ultimate authority of justice. However, Job’s sufferings cannot be weighed. The image of the yoke is commonly found in the Old Testament. The yoke is illustrated as political control (tyranny), personal authority, nations’ control over others, morality, and liberation (deliverance). The yoke is often related to one’s personal destiny (God’s will). Then take a set of scales and divide the hair you have cut (Ezek.5:1). Who has held in a measure the dust of the earth, weighed the mountains in scales (Isa.40:12). But the words of the prudent are carefully weighed (Sir.21:25). Let God weigh me in the scales of justice (Job 31:6). You shall throw off his yoke from your neck (Gen. 27:40). Discipline your son, make heavy his yoke (Sir. 30:13). It is good for a man to bear the yoke from his youth (Lam.3:27). Long ago you broke your yoke, you tore off your bonds (Jer. 2:20).

New Testament: This term, meaning both yoke and balance, predominately occurs  as a yoke. The third rider of the Apocalypse, riding on a black horse, holds a scale in his hand. This scale measures or weighs scarcity and hunger as a preliminary sign of the impending judgment. The yoke is presented as the bonds of slavery (servitude) and the restrictions placed under the Jewish law. The newly formed Christians seek to be released from the laws, regulations, and restrictions under the Mosaic Law. Jesus speaks to those other who also bear (carry) a yoke. Jesus states His yoke is light. Those who choose to carry His yoke accept the gift and faith of Jesus in His Word and person.

Scripture:

“When he broke open the third seal, I heard the third living creature cry out, ‘Come forward.’ I looked, and there was a black horse, and its rider held a scale in his hand.” Rev.6:5
The third rider of the Apocalypse holds a scale which measures or weighs scarcity and hunger in the impending judgment.

“Those who are under the yoke of slavery must regard their masters as worthy of full respect, so that the name of God and our teaching may not suffer abuse.” 1Tim.6:1

Even slaves, under the yoke of slavery, must show respect to their masters. The slaves’ actions and behavior must be worthy of Christ.

“Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light.” Mt.11:29

Jesus is speaking to all those people are bearing (carrying) some form of yoke.  Slaves were carrying the yoke of servitude.  Many others (including Christians) were under the restrictions of the Jewish Law.

Conclusion:

Zygote, -zygeous, jugular

It was interesting to discover how a pair of scales serve to provide a comparison or a basis between one subject to another. I was already familiar with zodiac sign Libra with the scales. However, I did not know the significance of the scales.

I was quite surprised by the extensive uses of scales and yokes in the Old Testament. Both play significant roles in defining the relationships between God, man, and nations. Yokes play an important role in defining control, domination, and liberation.

It was important to learn how yokes help to define slavery, servitude, and subjection to regulations. It is significant that Jesus spoke to all those who were already carrying their own specific yokes (burdens). By comparison, Jesus show His yoke is light in following and accepting Him.

A zygote results from the fusion (joining) of the ovum and sperm cell. Terms ending in –zygous have zygotes “yoked” from a specific zygote. The Latin iugum means yoke. The iugulum is the neck upon which the yoke (collar) is placed. Hence, this where we get the jugular vein.

[Greek] ζέω (zeō), [Latin] fervere: to have great fervor, to show enthusiasm, to boil, to seethe, to be hot, to be earnest, to be jealous, to envy; Act. 18:25, Rom. 12:11

Zeus throws glowing thunderbolts from Mt. Olympus

Background Information:

Greek Hellenism: This term, indicating kinetic movement and energy, means to well up, to bubble, to boil, and to glow. This movement can be illustrated by the raging sea, fermenting wine, and boiling water. Homer’s Illiad mentions water boiling in a bronze cauldron. Objects, when their molecules are agitated, will start to glow. Hesiod mentions Zeus throwing glowing thunderbolts from Mount Olympus. In addition to its literal use, this term can be presented in a metaphorical sense. Aristotle defines anger (intense emotions) as a painful desire for revenge caused by a real or apparent slight.

Old Testament: This specific related Hebrew term is infrequently used in the Old Testament. Interestingly, ordinary objects are used (illustrated), leading to unfortunate, or unsettling results. Such examples include spoiled manna, fermenting wine, a seething pot, and a boiling cauldron. A burst wineskin leads to spilled wine. These items relate to Moses’ displeasure, Job’s anger, judgment of Israel, and rage. The manna became wormy and rotten. Therefore, Moses was displeased with them (Ex.16:20). Like a new wineskin under new pressure, my bosom is ready to burst (Job.32:19). Then pile the wood beneath the pot; bring it to a boil these pieces and joints that are in it (Ezek.24:5). O bitter was that day- and yet not bitter- when that bitter tyrant of the Greeks quenched fire with fire in his cruel cauldrons, and in his burning range brought those seven sons of the daughter of Abraham to the catapult and back again to more torture (4 Macc.17:20).

New Testament: This term, used only twice, refers to the welling or bursting out in a positive sense by the Holy Spirit. This sense is related to the idea of wine bursting from an old wineskin (Mk.2:22). One does not pour new wine into an old wineskin. The old wineskin, already stretched, cannot contain the additional fermentation produced by the new wine. Therefore, the old wineskin bursts. As a result, both wine and wineskin are ruined. These scripture refers to being stirred up by the Holy Spirit to use one’s talents (abilities) to promote the gospel as a Christian.

Scriptures:

“Do not grow slack in zeal, be fervent in Spirit, serve the Lord.” Rom.12:11

It is the duty (responsibility) to fully develop their energy, talents, and abilities as Christians.

“Apollos had been instructed in the Way of the Lord and, with ardent Spirit, spoke and taught accurately about Jesus, although he knew the only the baptism of John.” Act. 18:25

Reference is made to Apollos’ natural gifts in the previous scripture. It is the Holy Spirit who allows Apollos to teach accurately.

Conclusion:

Zeal, zealous, zealotry, zealot

I am not surprised that in the Greek Hellennistic era, this term would be conveyed in a variety of ways. This is illustrated by the many philosophers and writers (playwrights). The Greek tragedy was a very important venue which provided a important spotlight on the human condition.

It is interesting to note that ordinary objects and items were used in scripture to convey misfortune, disaster, and trouble. Most notably, this is illustrated when new wine is put in an old wineskin. The old wineskin, unable to contain the new wine’s fermentation, will burst.

I think it is important that scripture alludes to one’s own natural gifts, talents, and abilities. Quite often it is by the stirring of the Holy Spirit that these gifts burst out of the person. It is the duty of the Christian to fully develop their energy, abilities, and talents in order to serve the Lord.

[Greek] λύω (luō), [Latin] solvere: to loosen, to destroy, to dissolve, to forgive, to melt, to put off, to release, to prevent, to break, to set free, to undo, to untie; Mk.1:7, Lk.13:15, Act.27:41, Eph.2:14, Act.13:43, Mt. 5:1, Jn.5:18, Mt. 16:19, 1Jn.4:3, Act. 2:24, 1Jn.3:8, Mt. 18:18, Jn. 20:23, 1Cor.7:39, Rom.7:2, Lk. 19:30, Mt. 21:2, Jn. 11:4, Mk. 11:2

 The Accolade (painting by Edmund Leighton in 1901): the queen binds the nobleman’s allegiance toward her.

Background Information

Secular binding and loosing: This term is part of the common expression indicating the power (authority) to bind and to release. This expression takes on various meanings, dependent on the time and context in history. Binding and loosing can mean releasing or placing a criminal in prison. Barons (and knights) often would publicly their give their allegiance to their reigning master (king, queen, prince, regent, etc.). Likewise, the master could also have the authority to release his binding authority over the serf. In other words, free the serf.

Old Testament: Loosing refer to several Hebrew terms. This meaning can refer to taking up, carrying off, divesting, clearing away, untying, hiding, removing, destroying, opening, engraving, pleasing, satisfying, unraveling, freeing, and separating. Binding and loosing go hand in hand with authority. The Jews would have understood that this person (David’s prime minister), who holds the keys, would have this authority. The keys controlled access into the temple of David. According to the Rabbis (and Jews), binding and loosing also involved providing and blocking access to the temple (and synagogue), and interpreting and judging rules, laws, obligations, and practices. Essentially, the major aspects of binding and loosing become forbidding and permitting. I will gird him with your sash, confer on him your authority. I will place the key of the House of David on his shoulder; what he opens, no one will shut, what he shuts, no one will open. (Isa.22:21-22). When you build a new house, put a parapet around the house (Deut.22:8). In every case of dishonest appropriation, the claim of both parties shall be brought before God (Ex. 22:8). Remove your sandals from your feet (Exo.3:5). The Lord your God will clear away the nations before you (Deut.7:22). The king sent and released him (Psa.105:20). That He would would loose His hand and cut me off (Job.6:9). It is He who reveals the profound and hidden things (Dan.2:22).

New Testament: This term, essentially meaning to loosen, is shown in various meanings and senses. Such examples of loosing include untying, setting free, destroying, dismissing, transgressing, permitting, doing away with, putting an end to, releasing, and forgiving. This loosing and binding authority continues in the New Testament. The Pharisees would have bound and released men (Hebrews) at their pleasure. Jesus bestows this authority on the Apostles. However, Peter, as head of the Apostles is given primary authority by Jesus. This loosing (and binding) extends to the removal (forgiveness) of sins. Jn. 20:23 states that the Apostles were given the authority to forgive and retain others’ sins. This authority provides the foundation for the sacrament of reconciliation (penance) by priests in the Catholic Church.

Scripture:

“Whose sins you forgive are forgiven them, and whose sins you retain are retained.” Jn. 20:23

Jesus gives His Apostles (and their successors) the authority to forgive sins. The successors of the Apostles are the bishops who come later. It is these bishops who ordain (give this authority) to subsequent priests.

“I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” Mt. 16:19

Jesus gives the keys to Peter.  Peter becomes primary gate keeper into the kingdom of heaven.  Peter provides an image of Eliakin who was the gate keeper of the temple of David.  Jesus gives the Apostles (and their successors) the authority to bind (retain) sins and loose (forgive) sins.

“But God raised Him up, releasing Him from the throes of death, because it was impossible for Him to be held by it.” Act. 2:24

Loosing become a form of releasing.

Conclusion:

Loose, loss, loose, less, solve, solution

It is interesting to note that binding and loosing (as a means of authority) has probably been in existence throughout history. We may not realize this, but we see this every time when we see a movie about kings, queens, and knights. “I shall serve you faithfully, your Majesty.” However, I think we are more aware of this concept in a religious context. Since the beginning of time, man has wanted to exert authority over others (slavery, servitude, and serfdom).

Scripture shows where Peter receives his authority upon receiving the keys of the kingdom. Eliakim, the prime minister of David’s palace, received actual keys to control access to the Temple of David.  Whereas, Peter receives spiritual keys to control access to the kingdom of heaven. Peter is given primary authority as Jesus’ prime minister. Along with the other Apostles, Jesus gives them the authority to loose (forgive) others’ sins.

In recent and current events, we also hear of situations of “catholic” politicians, for perhaps political reasons, do not advocate what the Catholic Church teaches. Such issues involve abortion and other issues (you know which). These situations can be seen both ways. Priests, bishops, and cardinals, in their ministerial role, state such politicians who do not follow Catholic teachings, should not be given Communion. These priests, bishops, and cardinals seek to bind these politicians from receiving this sacrament. Oftentimes, these ministers get criticized from the political and secular world for following Catholic teachings. And there are some ministers who willingly (or silently) permit these politicians to receive these sacraments. These ministers also get criticism. These situations may also involve the sacrament of marriage.

The Latin verb solver means to melt, to loosen, and to resolve. A solution is an issue (problem) being “melted or dissolved away”. The word solution, a liquid containing a dissolved substance, was first coined in the 1590’s. A solution, meaning an explanation (answer) was first coined in the 1530’s.

‎[Greek] πάσχω (paschō), [Latin] patere, [Latin] miserere, [Latin] passio, [Latin] sufferre, [French] endurer, [Latin] avoir pitie (have pity): to suffer, to undergo an experience (passion), to experience suffering, to endure, to feel in some measure, to suffer pain (hardship); 46 scriptural references

In response many of us may even often say, “But I don’t want to be a saint!”

Background Information:

Greek Hellenism: This term means to suffer, to experience something, to suffer misfortune, to suffer from an illness, to suffer evil, and to undergo.

Seneca: “Misfortune is virtue’s opportunity.”

Homer’s Odyssey 5.223: “For this I have suffered much and toiled amid the war.”

Sophocles’ Antigone: “For death is gain to him, whose life like mine, is full of misery.”

Sophocles: “You must remember that no one lives a life free from pain and suffering.”

Sophocles: “One word frees us of all the weight and pain of life. That word is love.”

Old Testament: This term means to suffer under, to be oppressed by, to become weak (sick), to be punished, and to be grieved (sorry). Suffering occurs with Israel’s enemies and the people of Israel. The sufferings of Israel are due in part to divine punishment for their sinful deeds and actions. Although there could be some overlap with Maccabees, this term generally does not directly apply to the willing martyrdom theology developed in 2 Maccabees.

New Testament: Essentially, this term refers to Christ’s sufferings and to the sufferings of Christians for His sake. For purposes of brevity, scriptural references of Jesus’ suffering will be excluded.

Scripture:

Mt.17:15: “Lord, have pity on my son, for he is a lunatic [epileptic] and suffers severely; often he falls into fire, and often into water.” (At this time in history, epilepsy was not fully known or understood. It was thought that the moon caused epilepsy. The Latin noun lunatic was one who was “moon struck”.)

Mt.27:19: “While Pilate was still seated on the bench, his wife sent him a message, ‘Have nothing to do with this righteous man. I have suffered much in a dream today because of Him.'” (Jesus’ innocence is declared by a Gentile woman. This dream evokes guilt and alarm in Pilate’s wife. The gospel writer Matthew often utilizes dreams as a means of divine communication.)

Mk.5:26: “The hemorraghic woman had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse.” (This woman approached Jesus and touched His cloak, believing that she would be healed. Jesus, aware that power had gone out from Him, stated that her faith had saved her.)

Lk.13:2: “Jesus said them in reply, ‘Do you think that because these Galileans suffered in this way they were greater sinners than all others Galileans?'” (Some Gentiles were deliberately killed by Pilates’ hand. Some Gentiles were killed because a tower had fallen down. Jesus seeks to dispel the notion that victims of tragedies are NOT necessarily singled out for punishment. Jesus reminds them of the need for all to repent.)

Acts 9:16: “But the Lord said to Ananias, ‘Go, for this man is a chosen instrument of Mine to carry out My name before Gentiles, kings, and Israelites.'” (Saul of Tarsus will be repenting of the sufferings he inflicted on the Christians. Paul will be opposed by the Jews. Paul will be bitten by a snake. Paul will suffer martyrdom (decapitation) at the hands of the Roman Empire.)

Php.1:29: “For to you has been granted, for the sake of Christ, not only to believe in Him but also to suffer for Him.”

Steadfastness in faith:

1. One must conduct oneself in a way worthy of the gospel. (Conducting oneself with a clear conscience before God.)
2. One must have theological unity in the midst of suffering. (The community’s minds are striving together in one faith, leading the soul (desires and emotions) to correspondingly follow.)
3. One must not be intimidated by one’s opponents. (The Christian must be likened to a disciplined athlete or well-armed soldier.)
4. This steadfastness will lead to your salvation. (Perseverance and strength will be richly awarded in heaven.)

1Pet.2:19: “For whenever anyone bears unjust suffering because of God, that is a grace before God.”

1. If you are patient when you are suffering for doing what is good. That is a grace.
2. For you have been called, because Christ also suffered for you. Christ leaves you an example that you should follow in His footsteps.
3. This notion becomes very counter-intuitive in our current culture which avoids and fears suffering.

[Greek] συμπάσχω (sympaschō), [Latin] compatior: 

Rom.8:17: “If children of God, then heirs of God and joint heir with Christ, if only we suffer with Him so that we may also be glorified with Him.” (We suffer and are glorified with Him. Christians, with the Spirit’s presence, share new life in relationship with God. Christians share in BOTH SUFFERINGS AND GLORY in Christ.)

Rom.8:18: ” [Paul]: I consider that the sufferings of this present time are as nothing compared to the glory to be revealed to us.” (The glory that believers are destined to share FAR EXCEEDS the sufferings of the present life. This earthly life is just a blink of time (or drop in the bucket) in comparison to eternity.)

Perspectives on Suffering:

“Don’t waste your suffering.” St. John Paul II

“The greater you suffer, the greater God’s love for you.” St. Padre Pio

“If you really want to love Jesus, first learn to suffer, because suffering teaches you love.” St. Gemma Galgani

“Let us understand that God is a physician, and that suffering is medicine for salvation, not a punishment for damnation.” St. Augustine.

“Trials are nothing else but the forge that purifies the soul of all its imperfections.” St. Maria Magdalen de Pazzi

“You will be consoled according to the greatness of your sorrow and affliction. The greater the suffering, the greater will be the reward.” St. Maria Magdalen de Pazzi

“The greatest good suffering can do for me is increase my capacity for God.” Joni Eareckson Tada

Conclusion:

Paschal, passion, patient, endure, perpetuate (to endure to the full), perpetual

Greek tragedies often provided a social commentary on the moral issues (human condition) of the day. This in turn may have provided one with personal self-discovery or insight about these cultural issues.

The Old Testament culture perceives that the meaning of suffering is for salvation’s sake and readiness for God. It was also interesting to note that this term was expressly not related to martyrdom. There could be a gray area between fidelity to God, vicarious suffering, persecution, and willing martyrdom. As you know, the books of Maccabees referred to the Zealots (Jews who sought to overthrow the Romans).

Update: We all should offer our prayers for the victims of hurricane Helene and hurricane Milton and those impacted by war and violence. Sometimes we often lose sight of that there are always others who may be in far more difficult situations that we are in.

Unfortunately, many Traditional and conservative Catholics are becoming very alarmed by how this Synodal path is undermining Jesus’ Church. Jesus’ Church is being transformed into a synodal church in the image of man (and his lived experiences). It is actually becoming a nightmare!

We all should learn from the hemorraghic woman in having faith and trust that Jesus will heal and help us.

It is an unfortunate reality that we live in a dangerous world filled with disease, suffering, war, violence, and racism. Many people die from natural causes, accidents, and from intentional causes. Jesus reminds each of us that we must get our salvation (spiritual affairs) in order before we face judgment. Life is often very fleeting and short. We need to make the most of our lives on earth!

Yet, it seems that bringing souls into heaven (TALKING ABOUT WHAT IS SINFUL) is overshadowed by tolerance, mercy above all else, inclusion, and situational morality (NOT TALKING ABOUT WHAT IS SINFUL). Many people’s eternal souls could be in peril. This is what inevitably happens when you have a synodal Church (made in the image of man and his lived experiences).

We are also reminded in that we may experience opposition, persecution, and even martyrdom. Bishop Strickland has essentially become a white martyr in standing up for the faith in this post Christian secular world. One may be called rigid, intolerant, and hateful by the world  and Modernists.

Many are often unaware that come are called to suffer whether they realize it or not. This is often part of God’s will for some people. This suffering can be efficacious and redemptive when we can offer up our salvation for the salvation of souls. This suffering can be a grace according to God.

Another aspect of redemptive suffering: this may allow one to become all the more closer to Jesus.

“God will either shield you from suffering or give you unfailing strength to bear it.” St. Francis de Sales

Next post: symphonic thoughts

[Greek] ἐνδύω (enduō), [Latin] induere, [Latin] vestire, [French] attirer: to clothe, to be clothed (sinking into a garment), to endow, to be endowed, to invest with clothing, to put on oneself, to put on, to dress oneself, to wear clothes, to endue, to enter into, to envelope in, to hide in; Lk. 15:22, Mt.6:25, Mk.1:6, Lk.8:27, Lk.24:49, Act. 12:21, Rom.13:12, 1Cor.15:53, Gal.;27, Eph.4:24, Col.3:10, 1Thess.5:8, Rev.1:13, 2Cor.5:3

Background Information:

Greek Hellenism: This term can mean to draw on something, to put on something, to clothe oneself with something, and to play the role of someone. This term was quite often used figuratively by the famous Greek writers and playwrights. Homer makes mention of one “clothed with strength.” Aristophanes makes mention of one “clothed with audacity.” Endymion, god of the Sun, refers to the sun setting (“clothed by night.”). Pythagoras, an advocate of reincarnation, believed that any soul could be “clothed” in a body.

Old Testament: This term is mostly used for and relates to the putting on of clothes. Other varied ways include to gird something, to wrap around, and to put (set). Girding becomes a frequent Old Testament reference for clothing someone. God often provides (clothes) for others in Genesis. Clothing someone becomes associated with attaining redeeming qualities as wisdom, judgment, and authority. In contrast, removal of such figurative clothing diminishes this status. The Spirit of the Lord enveloped Gideon (Jdg 6:34). I wear my honesty like a garment (Job 29:14). Your priests will be clothed with justice (Psa.13:9). God made coats of skins and clothed them (Gen.3:21). With your loins girded (Ex.12:11). She is clothed with strength and dignity (Prov.31:25). Moses stripped Aaron of his garments and put them on his son Eleazar (Num20:28). If you strive after justice, you will attain it, and put in on like a splendid robe (Sir. 27:8).

New Testament: This term is both used literally and figuratively in the New Testament. Perhaps, the most noticeable literal example refers to the father who provides a robe for his prodigal (wayward) son. Interestingly, this term is used quite extensively in a metaphorical sense. Such metaphorical examples refer to protection, desirable qualities, Christ, and the heavenly habitation (new self). This is the means by which God will prepare us for our heavenly habitation. In a sense, by being clothed by the Holy Spirit, we will be cleansed from our fallen human nature.

Scripture:

“But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet.’” Lk.15:22

This is famous story of the prodigal son, who is welcomed back by his father.  It has been said the father represents God the Father who shows unconditional love.

“For all of you who were baptized into Christ have clothed yourselves with Christ.” Gal.3:27

In a sense, one becomes a new creation in Christ when one is baptized. This attains equality in the view of God.

“Put on the armor of God so that you may be able to stand firm against the tactics of the devil.” Eph.6:11

This metaphorical sense provides the means to protect oneself against the corrupt way of the world.

Conclusion:

Endue, endowment, endow, vestment

It was interesting to discover the frequent figurative (and metaphorical) uses of this term in ancient Greek literature. This is seen in as a characteristic of Hellenistic literature.

I was surprised that the Old Testament culture also frequently used the figurative sense of this term. It would also be interesting to determine if this in fact had been attributed to Hellenism. This figurative sense seeks to further illustrate aspects of God.

Most of the literal uses of this term are actually found in the synoptic gospels. Perhaps, the most notable example refers to the father welcoming and clothing his wayward son. Luke, who understood Greek, was influenced by Hellenism. Luke uses this term in a figurative sense. The majority of the figurative uses of this term occur in the non-synoptic books written by Paul. Paul was a Roman who wrote to the communities in the Mediterranean region. Paul also understood Hellenistic literary references.

Endue, not frequently used in everyday communication, refers to being clothed. In addition to being literally used, this can also be figuratively used in sense of being clothed with power or authority. An endowment is a charitable gift given to a person or organization. This term was first used in the 1590’s.

Update: Just this past Thursday (May 31), my niece Amanda was selected as the winner in an essay contest on why she needs a car. As a result, she won a refurbished car from from a local non-profit organization (and auto repair facility)! Rather than sinking into a garment, Amanda will now be sinking into leather seats as she drives to college.

‎[Greek] μετρέω (metreō), [Latin] metiri: to measure, to measure out, to estimate, to ascertain, to give a measure, to apportion; Mt. 7:2, Mk.4:24, Lk.6:38, Jn.3:34, Mt. 23:32, Rev. 21:15,17, Rom. 12:3, Eph. 4:7, Rev. 11:1

This illustrates the wonderful folly of man to be soon wearied of the most agreeable things.

Background information:

Greek Hellenism: This term means to measure, to traverse (the sea), to evaluate, to judge, and to measure something with someone. In various ways this term provides a measure defining man and distances. In Homer’s Odyssey, to cross the sea is to measure it. Locations (sites) at sea are measured in days. In Homer’s Illiad, men grow weary of the most agreeable things. Discontent causes change. The Greek tragedian (playwright) Euripides stated that in the theater, humanity is the measure of morality. Protagoras, an ancient Greek free thinker (Sophist), is believed to have stated, “Man is the measure of all things.” This philosophy states that individuals each can determine what is truth. In other words, there is no objective truth. Man can believe whatever he wants to believe. This becomes the precursor to the philosophy of relativism.

Old Testament: This term, used in varied ways, is related to two Hebrew terms. The Hebrew terms can mean to regulate, to measure, to estimate, to reckon (count), to weight, to mete, to stretch, and to survey. Measuring and measures are repeatedly found in Old Testament in references to building specifications for holy buildings (temples, altars, and tabernacles).These terms’ passive or metaphorical sense can be found in the sense of being measured, being extended, being meted out, being reckoned out, and being repaid. Such examples include kindness, actions, and punishment. These terms can also mean to appoint or to be appointed. They measured the grain out by the omer (dry unit measure) (Exod.16:18). He stretched himself out upon the child three times and he called out to the Lord (1Kgs.17:21). He looked and made the nations tremble (Hab. 3:6). For an all-knowing God is the Lord, a God who weighs actions (1Sam.2:3). When He weighed out the wind, and measured out the waters (Job 28:25). Who has marked off the heavens with a span (Isa. 40:12). But the house of Israel says, ‘The Lord’s way is not fair.’ (Ezek. 18:29). I will measure their former work into their bosom (Isa.65:7).

New Testament: Like the Old Testament, the New Testament culture continues to use this term in various and nuanced senses. This term can mean to apportion equally (to oneself), to give out, to participate in one’s own guilt (sins), and to measure dimensions. The synoptic gospels caution that each person will be judged (measured) by how one will judge (measure) others. God will ration His gifts according to our needs. Jesus claims that the present generation (of Jews) will also to be accountable for one’s guilt (sins). Measuring rods will be needed to measure dimensions.

Scripture:

“For as you judge, so will you be judged, and the measure with which you measure will be measured out to you.” Mt. 7:2

This scripture states that we (our actions) will be judged according to how we act toward others. This becomes a prohibition against judging others.

“Now fill up what your ancestors measure out!” Mt. 23:32

Jesus has already stated that past generations have persecuted the prophets and the righteous. The current generation of scribes and Pharisees will also assume their (role) part in persecuting Jesus.

“But grace was given to each of us according to the measure of Christ’s gift.” Eph. 4:7

God knows what is best for each of us. God will give each of us the grace we need.

Thoughts on Relativism:

“But there is another form of poverty. It (Relativism) is the spiritual poverty of our time.” Pope Francis

“The dictatorship of relativism is confronting the world. It does not recognize anything as absolute and leaves as the absolute measure only the measure of each one and his desires.” Pope Benedict XVI

“A cosmic philosophy is not constructed to fit a man; a cosmic philosophy is constructed to fit a cosmos. A man can no more possess a private religion than he can possess a private sun and moon.” GK Chesteron

Conclusion:

Measure, metrics, geometry, meter, mete

It is interesting to note that even the ancient Greek poets and tragedians (playwrights) touched upon the issues of the human condition. The Greek stage provides a window into humanity. Homer speaks to the human desire to seek change and justice. Protagoras had originally planted the seeds for the belief system of relativism. Relativism finds itself in our current age. Pope Benedict had often spoke of its dangerous effects in modern society. This belief system has in subtle ways influenced Christian beliefs. “I know that it is wrong, but who I am to judge what he/she believes….”  And I think many of us are guilty of this in some form or another. Pick any important subject matter and you may possibly find this problem.

The Old Testament develops nuanced ways of measuring. This also extends into how God extends/apportions/weighs judgment and blessings. The New Testament continues this theme. It is interesting to see how Jesus apportions the sins of persecution to the both the Old Testament culture and the present generation of Jews. The New Testament further develops this idea in measuring one’s own actions. One will be judged in how they judge others

The New Testament canon contains all the inspired gospels (and books) of scripture. In a sense, this becomes the “measuring stick” or rule which defines the New Testament.

I recall one of my favorite Star Trek TNG episodes “The Measure of a Man”, which delved into Lt. Commander Data’s sentience and “humanity.” This episode determined whether Data was considered a sentient being or property by Starfleet. In my opinion, this episode (among others) had really set the standard (measure) for important subject matter and quality writing. That’s what I love about science fiction, a genre which also provides a window into man’s relationship with technology. By any measure, there really is no standard definition of what science fiction can be!

‎[Greek] μέλαν (melan): black, black color, blackness, inky, dark; Mt.5:36, Rev.6:5,12, 2 Cor. 3:3, 2 Jn.12, 3 Jn. 13

The Nile River’s rich black colored delta (and river bed) provided fertile grounds for agriculture.

Background Information:

Ancient Greek: This term is commonly used in a descriptive and figurative sense. It is interesting to note that in the Illiad, Homer refers to the ocean as black, rather than dark blue (or green). Perhaps this could have been a literary device used to describe the darkness of the sea. Homer’s Illiad 2,834 states, “But the twain would in no wise hearken, for the fates of black death were leading them.” Since the beginning of antiquity, black has always been regarded as sinister, dreadful, sad, and unlucky. In the tragedies of the 5th century BC, the Greek term melancholao meant “I fill with black bile.” Essentially, this means “I am becoming mad (passionate).” The Greek physicians Galen and Hippocrates thought that melancholia (depression) was caused by an excess of black bile.

Old Testament: Interestingly, this term is related to two Hebrew terms: Shichor (Nile River) and shachor (black). The Israelite and Judean cultures essentially held the same view towards black. The Nile River, with a black river bed, was called called Melas in the Greek language. The Greeks referred to the Egyptians as Melanpodes (black-feet). These Egyptians would have black feet as they paddled about in the black Nile mud during the sowing season. The color black really had no part in cultic worship. Ordinary references to black include black eyes, dark hair, dark skin, sun-burnt skin, dark horses, dark sheep, dark goats, and ink. There are references to the art of dyeing the hair black. Whose revenue was the grain of Shihor, the harvest of the Nile (Isa.23:3). From the stream adjoinging Egypt (Josh.13:3). David assembled all Israel, from Shihor of Egypt to Lebo-hamath (1Chr. 13:5). And now, why go to Egypt, to the drink the waters of the Nile? (Jer.2:18). Remove from it every dark animal among the sheep (Gen.30:32). Though the hair on it (sore) may not be black (Lev.13:31). His locks black as the raven (Song Sol. 5:11). Because the sun has burned me (Song Sol. 1:6). I wrote them down with ink in the book (Jer.43:18).

New Testament: This term, as with the Old Testament, is rarely found in the New Testament. There continues the Old Testament culture’s influence on the use of the color black. Black is used to indicate a black horse, youth, ink, and the darkening of the sun. Jesus claims one cannot swear by one’s head (if one dyes one’s hair). Only God can make one’s hair black or white. Black hardly ever occurs as an apocalyptic color. Generally, black is a color of mourning. The sack cloth typically is a garment for mourning. Reference is made to the dark color (blackness) of the sack cloth.

Scripture:

“Do not swear by your head, for you cannot make a single hair white or black.” Mt. 5:36

Black hair indicates youthfulness. White hair indicates old age. Only God can make this oath.

“Then I watched while he broke open the sixth seal, and there was a great earthquake; the sun turned as black as a dark sackcloth and whole moon became like blood.” Rev. 6:12

The sun darkened into the color of a sackcloth. Sackcloth, a garment for mourning, were often the color of black.

“You are our letter, written on our hearts, known and read by all, shown to be a letter of Christ administered by us, written not in ink but by the Spirit of the living God, not on tablets of stone but on tablets that are hearts of flesh.” 2 Cor. 3:3

Paul is making a distinction of different letters (of recommendation). Letters written in ink were like the credentials of other preachers.

Conclusion:

Melancholy, melancholic, melatonin, melanoma

It was interesting to discover that in ancient Greek literature, specific colors were not emphasized. Instead, black represented dark gray, dark blue, and dark red. It is very evident that Homer and the Greek tragedians (playwrights) frequently evoked such great imagery and fanciful imagination involving the color black. Even the ancient Greek physicians, who lacked true understanding of the human physical condition, unwittingly contributed to this foreboding and somber sense of the color black. These physicians thought that melancholia (depression) was caused by an accumulation of black bile. One can only image the somber mood (setting) when they tell their patients they have a black mole or skin cancer! (The irony is that they would have been concerned for the wrong reasons. These doctors probably wouldn’t have been aware of skin cancer in the first place.)

But with all seriousness, melanoma (skin cancer) is no laughing matter. This needs to be checked! I know this already from personal experience.

I did not realize that the Greek referred to the Nile as Melas. This makes sense in that the Nile’s river bed (and delta) contain rich dark (black) sediment. This soil provided fertile grounds for agriculture.

In the New Testament, black is used in more nuanced ways, indicating youthfulness, obstruction (darkening), ink, and mourning. Reference is made to the sackcloth, a garment used in mourning. You know a sackcloth is black when it is compared to a darkened sun. Not surprisingly, black is the color for mourning. Lampblack is a carbon soot that results when a flame is obstructed, leaving a powdery black residue on a surface. Lampblack is used as a pigment for crayons, ceramics, shoe polish, inks, and paints.

[Greek] χείρ (cheir): hand, person, power, authority, be in control of, direction, by the hand of, at the hand of; Mt.8:3, Lk.15:22, Mk.16:18, Act. 7:50, Lk.1:66, Act.12:11, 1Thess.4:11, 1Cor.4:12, Eph.4:28, Act.20:34, Mt.4:6, Mk.9:31, Lk.23:46, Rom.10:21, Act.11:21

Michelangelo’s Creation of Adam (1511-1512): God’s right hand reaches out to Adam

Background Information:

Greek Hellenism: This term, pertaining to the hand, determines movement, actions, power, and greetings. Expressions such as “to take something in hand,” “to be at work on it,” and “have at hand,” refer to acts performed by the hand. According to Aristotle, the hand is the organ par excellence by which man  manifests practical reason. In Euripides’ play Orestes, the character Orestes seeks to avenge the death of his father Agamemnon at her mother’s hands (actions). Aesculapius, the god of medicine and healing, heals by touching the sick with his right hand (and through dreams). When a thing is in one’s hand, control is exercised over it. Interestingly, in the Michelangelo’s painting Creation of Adam, God extends out His right hand to Adam.

Old Testament: Man uses his hand in his acts, giving and receiving, handshaking, blessing, praying, and washing (cleanliness rituals). The right hand, attaining greater value than the left, indicates a stronger blessing and a place of honor. Filling with the hands also denotes investiture with an office. The hand of God is illustrated by God’s activity in creation and work. The hand of God also is indicated by a victory over an enemy. The laying on of hands bestows the institution (or replacement) of a person holding an office of authority. The laying of hands also often provides the means to heal the sick. Take to you handfuls of ashes of the furnace (Exo.9:8). Better is a handful of quietness (Eccl.4:6).  Who has cupped in his hand the waters of the sea (Isa.40:12). No hand shall touch him (Exo.19:13). Israel put out his right hand and touched the head of Ephraim (Gen.48:14). I will lay My hand on Egypt (Exo.7:4). Take your throne at my right hand (Psa.110:1). Jehonadab gave him his hand (2Kgs.10:15). To the heavens I raise my hand and swear (Deut.32:40).

New Testament: Again, there are many references to the hand in the New Testament. Usually the hand provides the instrument through which man fulfills his will. Handing over illustrates an exercise of authority (power) over others. Jesus is handed over to the Jewish authorities. The Father’s authority is at the right hand. The hand of God (intervening and protecting) continues in the New Testament. Jesus uses His hand to heal the sick in the miracle stories. Hands are also used in blessing. The laying on of hands provides the authority for the commissioning (replacement) of an office of authority and ordinations.

Scripture:

“He stretched out His hand, touched him and said, ‘I will do it. Be made clean.’ His leprosy was cleansed immediately.” Mt. 8:3

Jesus uses His hand to heal the leper. His hand was the instrument for healing.

“Jesus cried out in a loud voice, ‘Father, into your hands I commend My Spirit’; and when He had said this He breathed His last breath.” Lk.23:46

“All who heard these things took them to heart, saying ‘What, then, will this child be?’ For surely the hand of Lord was with him.” Lk. 1:66

God is being given human qualities. God’s providence plays apart in John’s birth.

Early Church: St. Hippolytus (170-235 AD) was one of the most important theologians in the Christian Church in Rome. In his Apostolic Tradition, written in 215 AD, he provided important information about the hierarchical organization of the Church. St. Hippolytus was a disciple of Irenaeus (130-202 AD), who was a disciple of Polycarp (69-155 AD), who was a disciple of the Apostle John. This letter states, “Then one of the bishops present shall impose his hand on the one who is being ordained bishop, saying…Pour forth now that power which comes from you, from your Spirit, which you gave to your Beloved Son Jesus Christ and which He bestowed upon His holy Apostles, who established in every place the Church of your sanctification.”

Conclusion:

Chiropractor, chiropractic

A chiropractor is essentially one, in his practice (praxis), who uses his hands to adjust (manipulate) the vertebrae and muscles in order to relieve pain or tightness of the patient.

Since early times, it is not surprising that there have been many references and uses regarding the right hand. For a long time, the right hand was highly favored. The right hand was used for greetings and sealing agreements (contracts). One’s right hand indicated the preferred location (direction). The Greeks, facing south, would see birds on their right as a positive sign. On the other hand, the Romans, facing north, would also see birds on their right as a positive sign. It is also interesting (but not surprising) to note that important actions (healing, greeting, bestowing authority, and anointing) were carried out by the right hand.

The Old Testament culture further develops the idea of the right hand as the location of honor. The hand of God is developed to illustrate God’s intervention (help) in the affairs of man. The laying on of hands is important in bestowing blessing, offering sacrifices, and instituting offices of authority. This idea continues in the New Testament culture.

The hand is further illustrated as a source of power (authority) in holding a person in custody. The right hand of God further becomes God’s source (place) of authority. The hand becomes important in Jesus’ healing ministry. The laying on of hands later develops into two sacraments: anointing of the sick and holy orders.

Catholic perspective: The bishops are the successors of the Apostles. A bishop can claim that he was appointed by a earlier bishop who was appointed by an still earlier bishop, who was appointed by a much earlier bishop…etc. The starting point of these appointments can be ultimately traced back to the Apostles. It is also interesting to note that Hippolytus, Irenaeus, Polycarp, and the Apostle John are linked together by discipleship. In addition, Hippolytus, Irenaeus, and Polycarp were also bishops.

WARNING — USELESS WORDS ALERT —

Chiromancy: Fortunetelling or divination by inspection of a person’s hands.

Chiromancer: A person (mantis) who provides fortunetelling by the inspection of a person’s hands. (Smoke not included.)

(For those who need pointless information on hand.)

[Greek] μαίνομαι (mainomai), [Latin] insania: to rage, to be mad, to rave as a maniac, to beside oneself, to be raving mad, to be totally irrational, to be out of one’s mind, to be furious; Jn.10:20, Act.12:15, Act.26:24,25, 1Cor.14:23

The seer (mantis), entering into an agitated state, seeks to ascertain the will of the gods.

Background Information:

Greek Hellenism: Essentially, this term means to rage. This term can describe the actions of fury, intoxication, anger, sorrow, desire, passion, frenzy, and madness. Homer illustrates the terror evoking manner of the fighting of the god or hero. Homer also describes the intoxicating effects of drink (wine). In the Illiad 6.132, the frenzied and intoxicated female worshippers of Dionysus tore Orpheus’ body to shreds. The Greek seer (mantis) is a professional diviner who seeks to interpret the will of the gods. The seer would often fall into a state of madness, rage, or inspiration.

Old Testament: This term, related to the Hebrew naba, pertains to the raving waves of human emotion. Such examples include passion, insanity, madness, religious frenzy, piety, faithfulness, and prophesy. The obedience and fidelity of Jews to the Law may appear to be a form of madness to outsiders who oppose the Law. Oftentimes, the worlds of belief and unbelief consider each other mad. Such examples may include inspiration, and willing martyrdom. The building of the tower of Babel is considered madness by God. But the mouths of fools spouts folly (Prov.15:2). My lips shall utter praise (Psa. 119:17). To day pours forth speech (Psa. 19:2). They shall drink, and be convulsed, and go mad (Jer.32:16). Do not give away to the same insanity as your brother (4Macc.10:13). They prophesied and did not cease (Num. 11:25). God came upon Saul, and he prophesied among the prophets (1Sam.10:10). Not only do I advise you not to display the same madness as that of the old man who has just been tortured (4Macc.8:5). Our father Eleazar broke the maddening waves of the emotions (4Macc.7:5).

New Testament: This term, used only to characterize God’s messengers, expresses the unbeliever’s unbelief toward divinely inspired witness and salvation. Those Jews, who rejected Jesus, believed that Jesus was out of His mind and mad. The disciples thought that the girl was mad for saying that the imprisoned Peter is standing outside the door. Peter escaped with the help of the angel. The Roman governor Festus thought that Paul was mad for speaking about the victory of the risen Christ. The believers, speaking with tongues, were considered to be mad by the non-Christians.

Scripture:

“Many of them said, ‘He is possessed and out of His mind; why listen to Him?’” Jn. 10:20

Some Jews rejected Jesus because He claimed to have been giving authority by the Father.  So the Jews considered Jesus to be mad and be allowed to be accused of blasphemy.

“The disciples told her, ‘You are out of your mind,’ but she insisted that it was so. But they kept saying, ‘It is his angel.’” Act. 12:15

The disciples could not believe that this girl was giving them the news of an incredible divine miracle.

“So if the whole church meets in one place and everyone speaks in tongues, and then uninstructed or unbelieves should come in, will they not say that you are out of your minds?” 1Cor.14:23

These unbelievers would have considered these followers to be mad.

Conclusion:

Mantis, mania, maniac, manic, insane, insanity

It is interesting to note that the Greek term mantis means seer (one who prophesies). I think many of us can visualize the seer attaining an agitated state of frenzy, madness, or utterances. The seer may also seem to be praying or she could be out of her mind.

The Old Testament culture provides an important dynamic considering what is deemed madness. This idea is depicted depending either from the religious or non-religious perspective. This determination is dependent on one’s vantage. The tower of Babel was constructed by Nimrod. God punished Nimrod and those involved with building this tower with an indecipherable and babbling language. And yet today parents still do not name their child Nimrod! They must be out of their minds! ☺☺☺

The New Testament culture further develops the idea of what is considered mad through the perspectives of the believer and unbeliever. This idea becomes a value judgement of the unbeliever who rejects Christians and Jesus. The Jewish leaders see this person who claims to be the Son of God, who claims to forgive sins, and who claims to have authority from the Father. It is not surprising that the Jewish authorities would think that Jesus is out of His mind!

We are all aware of that iconic insect with a triangular head and large eyes. This insect stands in its upright posture, while remaining stationary with forearms folded. No wonder it is called a praying mantis. But I think we can all imagine what a praying mantis is thinking when it is looking at its lunch (insect). “If you all think that I am praying when I am looking at that bug, then you all must be out of your minds!”

[Greek] καθαίρω (kathairō), [Latin] purgare: to cleanse, to prune, to expiate, to purge, to make clean; Jn. 15:2, Mt. 23:25, Lk. 11:41, Mt. 5:8, 1Pet.1:22, Heb. 9:13, Jn. 13:10

Delos Island, birthplace of Apollos, was so sacred that no one was allowed to be buried here. Mortal childbirth was not even allowed on this island.

Background Information:

Greek Hellenism: Essentially, this term can mean to clean, to cleanse, to prune, to purify, and to clarify. Interestingly, this term is found in a cultic sense, agricultural sense, a moral sense, and a philosophical sense. In the ancient world, farmers cleanse their vines by pruning. It was important to cleanse (purify) oneself in order to approach the gods. Delos Island was considered so sacred that no one was allowed near Apollos’ Temple. Epictetus, Plato, and Aristotle believed it was important to provide clarification (purity) of thought in difficult issues of natural philosophy.

Old Testament: This Greek term is related to the Hebrew term taher, which is found over two hundred times. Taher can mean to be clean, to be clean ceremonially, to be clean morally, to purify, to pronounce clean, to perform the ceremony of cleansing, and to purify one self. Uncleanliness is a power which defiles. Anything associated with a foreign cult or hostile to Yahweh is unclean. The Law works out a series of regulations and purification practices to provide the necessary state of holiness necessary to encounter God. A burnt offering is provided in the event of a severe impurity. The impurity may be transmitted to an animal which takes it away. On the other hand, the prophets advocated ethical purity, rather than cultic purity. I will sprinkle clean water over you to make you clean (Ezek. 36:25). Go and wash seven times in the Jordan, and your flesh will heal, and you will be clean (2 Kgs. 5:10). It must be immersed in water and remain unclean until evening, when it again becomes clean (Lev.11:32). The rest of the oil in his hand the priest shall put on the head of the one being purified (Lev. 14:18). When a man with a discharge becomes clean of his discharge, he shall count seven days for his purification (Lev.15:13).

New Testament: The older ritual concept of purity is both transcended and rejected as unnecessary and inadequate. Religious and moral purity replaces ritual and cultural purity. Jesus opposed this older view of cleanness. What is physically clean is fit and adapted for sacred use and interaction with God. The righteous may eat any kind of food. The purification of the righteousness is not through rituals, but through faith in the sphere of personal life. The purity of the heart is far above more important than the cleanness of the hands. Christ’s death accomplishes this cleansing of sins.

Purgatory: The Catholic perspective of purgatory comes from the notion that one cannot enter heaven (being in the presence of God) with sin. Purgatory provides the means for this process by which souls can “burn off” sins. One can only speculate if purgatory is a place. Perhaps, purgatory is more likely a state of being. Those souls, who find themselves in purgatory, will eventually enter into heaven. Essentially, purgatory exemplifies God’s mercy. Scriptural support for purgatory comes from 1Cor.3:15 (purifying fire), 2Macc.12:45 (praying for the dead), and Rev.21:27 (nothing unclean will enter God’s presence).

Scripture:

“He takes away every branch in Me that does not bear fruit, and everyone that does He prunes so that it bears more fruit.” Jn. 15:2

Like a farmer, God prunes the dead branches which cannot grow.

“Woe, to you, scribes and Pharisees, you hypocrites. You cleanse outside the cup and dish, but inside they are full of plunder and self-indulgence.” Mt. 23:52

Jesus claims that the external cultic practices are not important. What is more important is what comes from within. The scribes and Pharisees were more concerned with physical appearances.

“Jesus said to him, ‘Whoever has bathed has no need except to have his feet washed, for he is clean all over; so you are clean, but not all.’” Jn. 13:10

Jesus claims that we are made clean by the Word. The disciples are made clean by their association with Jesus.

Conclusion:

Catharsis, cathartic, purge, Katherine (Catherine), Kathy (Cathy), Purgatory

In the ancient Greco-Roman culture, it was interesting to discover some of the nuanced uses of this term. Philosophers often sought to live a more refined (purified) moral life and to provide clarity of thought regarding natural philosophy. It was very apparent that cultic purity and separation were very necessary regarding encounter of the gods and their sacred grounds.

It was also interesting to learn that the Old Testament prophets were prophetic in stressing ethical purity rather than cultic purity. Perhaps, the prophets were given a prophetic “heads up” from God about what will later occur when Jesus enters the scene. Sounds like a prophetic thing to do!

It is significant (but really not surprising) that Jesus causes a new paradigm shift, emphasizing ethical purity rather than cultic purity. In other words, Jesus states what comes from inside a person is much more important than rituals that determine what goes inside a person.

Although not specifically stated in the bible, purgatory provides the means to remove sin before one can enter into heaven. Granted, not every Christian accepts this teaching. But one has to acknowledge that sin cannot be present in God’s domain (heaven). Heaven is a sin-free zone.

The names Catherine and Cathy mean innocent, clear, and pure.