‎[Greek] γράμμα (gramma), [Latin] cautionem, [Latin] littera: that which is drawn or written, a letter, a writing, a note, and epistle, a book, a scripture, a record, a character, a letter of the alphabet, a record of debts, a written statement of accounts, a bill, a document; Gal. 6:11, 2 Cor.3:6-7, Jn. 5:47, Rom.2:27,29, Rom. 7:6, 2Tim.3:15, Act.28:21, Lk. 16:6,7, Jn. 7:15, Act. 26:24

Background Information:

Greek Hellenism: Although used in many contexts, this term essentially means what is inscribed or written. Examples include inscribed tattoos, engraved symbols on gold headbands, names inscribed on a breastplate, and hieroglyphics. Written documents can include royal decrees and letters, letters of reference, contracts, bills of deeds, law suit proceedings, and deeds of gifts. In some situations written records were used in contrast with unwritten national customs and divine law. This term, also referring to education, includes reading, instruction, writing, knowledge, and interpretation of the law.

Old Testament: This term refers to reading and the instruction of the Law, epithets, and specific books. The scribes take on the important role of inscribing, interpreting, and instructing scripture and the Law. Several examples are epithets of heroes (and notable figures) in scripture and classical literature. While not referring to scripture as a whole, this term can refer to individual books of the Pentateuch. The plate of the sacred diadem was made of pure gold and inscribed, as on a seal engraving: “Sacred to the Lord.” (Ex.39:30). The passage occurred in which Mordecai reported Bagathan and Teresh, two of the royal eunuchs who guarded the entrance, for seeking to lay hands on King Ahasuerus. (Est 6:2). At their prescribed times, you will be careful to present to me the food offerings that are due me (Num. 28:2). You shall levy a tax for the Lord on the warriors who went out to combat (Num.31:28).

New Testament: This term, presented in a varied and nuanced manner, can mean an alphabet letter, the mode of education/instruction, a letter, scriptures, and writing. This term is tied to another similar Greek word γραφή (writing). The Old Testament is properly defined by its prescriptions rather than its writings. Knowledge of these different terms provides a better understanding of how the Old Testament laws are superseded by the New Testament teachings of Jesus.

Scripture:

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

Education and instruction in the Law are very closed related in Judaism. The disparagement of Jesus implies that He is not fit to teach. This scripture speaks more to the attitudes of the Jews who mock Jesus.

“But if you do not believe his (Moses) writing, how will you believe My words?” Jn. 5:47

It is presupposed that the authoritative Moses Old Testament scriptures bear witness to Christ. If the Jew does not accept the authority, he then will not accept the authority (word) of Christ.

“Indeed, those who are physically uncircumcised but carry out the law will pass judgment on you, with your written law and circumcision, who break the law.” Rom. 2:27

The meaning of the Law cannot be just defined by the Letter of this Law. The true meaning is prescription of the Law, which characterized why was is written or prescribed.

“But what does it say? ‘The word is near you, in your mouth and in your heart’ (that is the word of faith that we preach),” Rom. 10:8

The word which is near is not writing in the convention sense, but the Word, guided by the Spirit of Christ.  Paul speaks the legal and moral authority of the Old Testament which has been superseded.

Etymology: The Latin noun cautionem means a bill, guarantee, or pledge. This noun is related to the Latin cavere, meaning to be on guard. By the 1650’s, this noun becomes a word of warning.

Conclusion:

Grammar, grammatical, caution, letter, literal

It is not surprising that this term would play an important role in the instruction, teaching, and interpretation of the Law. There is strong evidence that the scribes did much of the work in recording the Old Testament. They were given the responsibility of recording the inspired words of God. Like the New Testament, this term can refer to a book of scripture (Old Testament).

It is very significant to note that Paul makes a distinction between the Old Testament and the New Testament. Paul refers to the Old Testament not only as γράμμα (letter), but also as a prescription of the Law with moral and legal authority. Yet, Paul refers to the New Testament as γραφή (writing) as a new form of authority (from Christ) which surpasses the Old Testament message.

It is also important to remember, that during the New Testament times, the only existing scriptures were the Old Testament. The New Testament was not yet put into written form nor yet canonized. That process to determine the inspired books of the New Testament will come centuries later. The transmission of faith (church teachings) was carried out by oral stories and given (spoken) to later generations of people through oral tradition. This is why Apostolic Tradition (big T) has become one of the three pillars of the Church. This is in contrast to normal tradition (small t).

[Greek] ἀποστασία (apostasia): defection, revolt, a falling away, a defection from the truth, apostasy, an abandonment, a renunciation, departure; Act.21:21, 2Thess,2:3

The gates of Hades (hell) located at Caesarea Phillipi

Background Information:

Greek-Roman Era: This term apostasia refers to an event, not a process, which leads to a rebellion. Apo- refers to moving away. Stasis means from a stand. Essentially, this term refers to a political event (rebellion) moving away from the current political status. Gaius Julius Vindex, a Roman governor, rebelled against the Emperor Nero in support of another Roman governor. However, Vindex was defeated in his attempts to replace Nero.

Old Testament: This term is presented in both a religious and political context. Political rebellions occur in the context of the Jews opposing unrighteous kings (leaders). Religious rebellions occur when pagan practices are imposed upon the subjected Hebrews, who are restricted from observing their own Covenant worship. Religious apostasy also occurs when the Jews fall away from God in order to worship other idols. The books of Maccabees provided plentiful examples of the Jews rebelling against authority. The king’s officers are in charge of forcing the apostasy to the city of Modein (1Macc.2:15). The Jews were rebels and kept setting up blockades (1 Esr.2:23). We have acted out of rebellion (Josh.22:22). We have restored and consecrated all the articles which King Ahaz had thrown away during his reign (2 Chr. 29:19). Let it be known to the king that the Jews who came up from you to us have arrived and are now rebuilding this rebellious and evil city (Ezra 4:12). Your own wickedness chastises you (Jer.2:19).

New Testament: Essentially, this term is used in only a religious sense. Paul is accused (by the Jews) of teaching the Jews, living among the Gentiles, to abandon the Jewish practice of circumcision. The other example refers to rebellion in an absolute sense in the latter times. This event is tied to a complete apostasy from God. This is applied to the apostasy of Christians from their faith to error and unrighteousness. This also relates to the time of false prophets and those who will fall away.

Scripture:

“They have been informed that you are teaching all the Jew who live among the Gentiles to abandon Moses and that you are telling them not to circumcise their children or to observe their customary practices.” Act.21:21

The leaders of the Jewish Christian of Jerusalem inform Paul that he has encouraged the Jews of the Diaspora to abandon the Mosaic Law. Paul mentions that the Gentiles are no longer bound by the Jewish laws.

“Let no one deceive you in any way. For unless the apostasy comes first and the lawless one is revealed, the one doomed to perdition,” 2 Thess.2:3

This event is perceived as an event of the last days

Scriptural evidence refuting the claim that Jesus’ Church apostatized (“fell off the rails”) in doctrine.

Amos 8:11-14, Amos 9:8-10, 2 Thess.2:1-3, Dan. 7:13-14, Mt. 28:18-20, Lk.1:33, Mt.16:18, etc.

“And I tell you, you are Peter, and on this rock I will build my Church, and the powers of death shall not prevail against it.” Mt. 16:18

This has become a fundamentally important scripture passage concerning correct doctrinal teachings. Jesus Himself makes a very bold declaration about the durability and longevity of His Church. One can therefore only make a few certain conclusions about this scripture. If Jesus is lying (or insane), then how can we believe or accept anything else He says?  If Jesus is stating the truth, then we should accept that Jesus somehow makes provisions to allow His Church to continue to teach the Truth forever over time. This provision is made possible with the help of the Holy Spirit through the mechanism of papal infallibility.

Papal Infallibility: Many have common misconceptions about what papal infallibility is. Infallibility is not the absence of sin. Infallibility does not mean expertise in the subject matter.  Essentially, infallibility means that one is prevented (by the protection of the Holy Spirit) from stating doctrinal error. This can also apply to the pope and group of bishops (cardinals) together as a group as it pertains to important Church dogma. Hence, this also applies to important Church councils throughout history.

Conclusion:

Apostasy, apostatize

During the Greco-Roman era, there would also be an apostasy in religious terms. The Greek and Romans would often impose their pagan beliefs on the Jews or Christians. Likewise, there would be some who would willingly fall into idol worship. The same could be said for the Old Testament cultures.

Since the beginning of the Church, over time there has been a proliferation of over 33,000 churches and denominations. This always pertains to the question of doctrine. This immediately begs the question, “Which church has the correct doctrine?”  This also brings up another question, “Did God intend to establish one Church or over 33,000 churches (and denominations)?” I think we can figure out the simplest answer to that question.  Yet, God, in His infinite love for us, has given man free will to have the choice to create new churches and denominations.

It is significant to note that Peter made his confession at Caesarea Phillipi, a place where a rock enclosed the gates of Hades (hell). Jesus stated that Peter was going to be another type of rock (foundation) for His Church. I think we can all agree that Peter was not a scripture scholar. Peter needed all the spiritual help he can get! Any insight or help that Peter received came from the Holy Spirit. So the Holy Spirit guided Peter into stating Jesus was the Messiah, the Son of God. Peter was given papal infallibility!

[Greek] ἄτομος (atomos), [Latin] momento: uncut, indivisible, a moment in time, what happens in an instant, that cannot be cut into two, infinitely small, an extremely short period of time; 1Cor. 15:52

Background Information:

Greek Hellenism: Greek philosophers posited (speculated) the existence of invisible (and indivisible) pieces of matter. The philosopher Democritus named these invisible particles as atomos. He argued that atoms must be so small that they are invisible and indestructible. These solid and uniform atoms can move through empty space until stopped by solid matter. He thought of the idea of atoms like the aroma of freshly baked bread. Interestingly, scientists, throughout the later centuries, have posited that all reality can be perceived through the senses.

Old Testament: This term is related to the Hebrew nega, which can have a two-fold meaning. Nega can mean to be at rest or to set in motion. Isa.51:4-5 refers the Lord’s teaching and judgment, coming as a light to the people, will rest (come forth quickly). This most likely refers to a moment rather than rest. Essentially, a moment is a very small (brief) snapshot in the movement of time. This Hebrew word refers to the twinkling of an eye. This term also illustrates something extremely small.

New Testament: This term pertains to what happens in an instant, a flash of time so brief it could not be easily measured. In an era before modern time measurement, it was impossible to define this period of time.1 Corinthians mentions that the coming of Christ is to be very sudden and without notice. God will raise the dead so fast that time will stop. This will occur in the blink of an eye.

Scripture:

“In an instant, in the blink of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised incorruptible, and we shall be changed.” 1Cor. 15:42

This event will happen instantly. This moment of time will not be measure or determined.

Conclusion:

Atomic, atom, moment

Now is not the time nor place to have a discussion on the rapture. This can become an epic theological philosophical discussion.

It is such a great credit to the ancient Greek minds to even consider the idea of atoms (small particles). This is a credit to their intellectual foresight and genius.

It is interesting to discover the profound two fold meaning of the Hebrew term naga. This term speaks of time in infinitely small terms. At first glance, I would not expect this term would come from a simpler Old Testament (Hebrew) culture. However, this becomes very plausible when dealing with an eternal God. This Hebrew definition unknowingly provides a greater insight about the atom. Again, the New Testament culture continues to ponder an eternal an omnipotent God’s capabilities.

In modern Israeli culture, rega refers to a silent hand gesture meaning “wait a minute”. It has been found that a person can blink his eye five times in a single moment. This happen so quickly, that the brain often cannot perceive. So this happens in a blink on an eye!

[Greek] ἄστρον (astron), [Latin] stella, [Latin} sidus: star, group of stars, constellation, planet, luminous body in the sky; Lk.21:25, Act.7:43, Act.27:20, Heb.11:12

Background Information:

Greek Astronomy: Stars were regarded as beings, gods, or deities. Greek (Hellenistic) astronomy was defined by starting to seek a rational and physical explanation of celestial phenomena. Hellenistic values incorporated other intellectual disciplines and philosophy. Greek astronomy was also influenced by scientific contributions from Egyptian and Babylonian astronomy.

Old Testament: This Greek term is related to the Hebrew kokab, which originally took on its spiritual sense of light (the 4^th day of Creation). It was centuries later that this Hebrew definition would change during the Hebrews’ captivity under the Babylonians. The Hebrews were influenced by the Babylonian worship of the stars. This would later lead to the Hebrews’ belief that stars have heavenly qualities and characteristics. In Num.24:17 Judaism symbolized its Messianic expectations in a star. A star shall advance from Jacob (Num.24:17). Kaiwan, your star-image, your gods that you have made for yourselves (Amos 5:26). God made the stars (Gen.1:16). How have you fallen from the heavens, morning star (Isa.14:12). When I see your heavens, the work of your fingers, the moon and stars that you set in place (Psa.8:4).

New Testament: This term primarily means star, planet, and constellation. The New Testament culture continues the Old Testament tradition of assigning a heavenly character to the stars. The Star of Bethlehem provides the classic example of this belief system. This Star heralded the birth of Jesus in Bethlehem. Stars also played an important role in astrology and with the Hellenist gods (deities).

Scripture:

“No, you took up the tent of Moloch and the star of your god Rephan, the images that you made to worship, So I shall take you into exile beyond Babylon.” Act. 7:43

This makes reference to the Israelites in the wilderness, who worship Moloch and the star of the god Rephan. God punishes them by sending into exile.

“There will be signs in the sun, the moon, and the stars, and on earth nations will be in dismay, perplexed by the roaring of the seas and waves.” Lk. 21:25

This speaks to the signs of the coming of the Son of Man. The powers of the heavens are viewed as heavenly bodies.

“So it was that there came forth from one man himself, as good as dead, descendants as numerous as the stars in the sky and as countless as the sands of the seashore.” Heb. 11:12

Abraham’s descendants will be as numerous as the stars in the sky.

Etymology: The Latin noun sidus means stars, group of stars, and constellation. The related Latin verb considerare means literally to observe the stars. Essentially this verb means to look at clearly. By the 1650’s the adjective means pretty large.

Conclusion:

Astronomy, astronomical, stellar, sidereal, consider, considerable

Greek astronomy and Hellenism plays an important role in the early belief of assigning gods and deities with the stars. Aside from the mythology of the stars, the Greeks made great scientific contributions to astronomy.

It was interesting to discover the original Hebrew meaning referred to light associated with the 4^th day of Creation, rather than with the stars. The Babylonian Captivity changes this understanding in referring to a star. Stars become heavenly manifestations of great rulers and the messiah.

The New Testament continues with this Old Testament understanding of stars. Not surprising, the Star in Bethlehem becomes associated with the birth of the infant Jesus. Stars play an important in Revelations and in apocalyptic contexts.

—Useless Word Alert—

Sideral: Pertaining to the stars and diurnal motion of the fixed stars

This post is for your consideration.

[Greek] ἀρχαῖος (archaios), [Latin] antiquus, [Latin] prioribus, [Latin] vetera, [Latin] originalis: original, primeval, them of an old time, ancient, archaic, old things, a good while ago, old, existing for a long time in the past, persons belong to a former age, old point of time; 2Pet.2:25, Mt.5:21, Lk.9:8, Act.15:7, Act.21:16, 2Cor.5:17, Rev.12:9, Act.15:21, Mt.5:27

Background Information:

Ancient Greek: This term, essentially meaning old or ancient, takes on many varied and nuanced meanings. This term can mean from the very beginning, the earliest time, belonging to a distant time, past events, nature origins, forefathers, and the ancient poets and philosophers. Plato states that an inherent ancient truth may still illustrate an aspect of truth.

Old Testament: This Greek term is similar to two related Hebrew terms. The Hebrew qedem, meaning ancient, refers to a time in the past when God acts in Creation or in the days of the Exodus. The other Hebrew olam indicates something lasting that stretches continually into the future. The Hebrews looked back into history and found their identity in the covenant promises that God made. The past is the foundation for the present and future. The past was deeply respected. These are the events of old (1Chr.4:22). The finest gifts of ancient mountains (Deut.33:15). I am a descendent of wise men and kings (Isa.19:11). At the beginning; from of old, things not yet done (Isa. 46:10). From days of old, I planned it (Isa.37:26). One ruler is to be ruler of Israel; whose origin is from of old, from ancient times. Therefore the Lord will give them up, until the time when she who is to give birth has borne (Mic.5:1-2).

New Testament: This term can mean ancient, old, existing for a long time, and long ago from an age. Scriptural references are made to ancestors, ancient prophets, Moses, disciples, and Satan. This past is illustrated in Creation prior to the Flood. Religious traditions and practices are presented in historical terms. However, this term does not speak to the idea that God has existed perpetually in the past.

Scripture:

“Others were saying, ‘Elijah has appeared’; still others, ‘One of the ancient prophets has arisen.’” Lk.9:8

Some thought John the Baptist was Elijah. This gives credence to John the Baptist’s mission.

“Peter said to them, ‘My brothers, you are well aware that from early days God made his choice among you that through my mouth the Gentiles would hear the word of the gospel and believe.’” Act. 15:7

Through God’s Providence, God would use Peter proclaim the gospel to the Gentiles. God made this decision  

“So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come.” 2Cor.5:17

The death of Christ brings a new order. A new mode of perception of knowing Christ begins through the Spirit. The rabbis referred to a new creation as one who becomes a convert.

Conclusion:

Archaic, archaeology, archaeologist, antique, prior, veteran, original

I never realized that there could be so many nuances of the sense of being ancient or old. I think Plato wisely states that there could be elements of truth associated with an ancient myth. Perhaps not a literal truth, but there can be truth present nonetheless. I think the same can be said for scripture.  Even in scripture, there are other aspects of truth besides literal truth.

It is interesting to see the Hebrew perspective of the sense of being old or ancient. Not only does this look back in time, but it also stretches into the future. The past covenantal history of the Old Testament provides the foundation for the Hebrew (Israelite) culture.

The New Testament culture also continues with the many nuanced aspects of being ancient or old. It interesting to see that from ages past, that God intended to use Peter to reach the Gentiles. Jesus makes all things new with His sacrifice and resurrection. All such prior religious relationship are superseded by Jesus’ actions.

Interestingly, Matthew’s gospel reports that the chief priests and scribes cite Micah 5:1-2 as the ancient promise of a messiah in the line of David to be born in Bethlehem (Mt.2:5-6).

[Greek] ἀξιόω (axioō), [Latin] arbitrate, [Latin] dignare, [French] observer: to deem fit, to consider worthy, to count worthy, to think good to choose, to regard worthy, to consider wise or fitting, to deem suitable, to act accordingly, being deemed or esteemed; Lk.7:7, 2Thess.1:11, 1Tim;17, Heb.3:3, Heb.10:29, Act.15:38, Act.13:42, Act.28:22

Background Information:

Hellenism: This term is used in the sense of to expect, to consider it right, and to consider something worthy or deserving. Considering something worthy can be positive (deserving a reward) and also negative (deserving punishment). The Stoic philosopher Epictetus describes one’s calling, position, and destiny to be regard worthy of a post by Zeus. Epictetes states one should be behave politely in all situations. The historian Thucydides pondered what is considered proper and ethical behavior during warfare.

Old Testament: This term is related to seven Hebrew terms which convey a variety of meanings and senses.  Such meanings include to seek, to ask, to petition, to implore, to root out, and to replace. Other senses include lifting, tearing in a figurative, literal, and in an absolute way. They sought Daniel and his companions to be slain (Dan.2:16). It came to pass (Ex.33:7). Because God has dealt graciously with me (Gen.33:11). To whom I will be gracious (Ex.33:19).  Lift up thy eyes (Gen.13:14). The Lord rooted them out of their land in anger (Deut.29:28). I desire a request of you (Jgs.8:24). Abraham lifted up his eyes (Gen.22:4). Daniel praying and making supplication to God (Dan.6:11).

New Testament: This term essentially means to make or consider worthy. The New Testament illustrates this term in varied and nuanced meanings. Being worthy is illustrated by one’s status, moral character, acceptance, situation, and circumstances. It was considered worthy to be humble and to show respect toward others. Situations often determined whether one was accepted or rejected. Openness to other viewpoints were often based on value judgments.

Scripture:

“But we should like to hear you present your views, for we know this sect is denounced everywhere.” Act. 28:22

The Jews of Rome were open to hear Paul present his views. These Jews felt it was worth the effort to hear Paul.

“Paul insisted that they should not take with them someone who deserted them at Pamphylia and who had not continued with them in their work.” Act.15:38

Paul made a choice that it was not worth it that this person come along with them.

“Therefore, I did not consider myself worthy to come to you’ but say the word and let my servant be healed.” Lk.7:7

It was considered unclean for a Jew to enter a house of a Gentile. This may also apply to social status.

Conclusion:

Axiom, axiomatic, arbitrate, arbitrary, dignity, deign, observe

It is interesting to note that Hellenistic wisdom and philosophy can provide and offer sage advice which can be applicable to Judeo-Christian principles. It does make sense that being worthy can apply both positively and negatively.

In the New Testament culture, the Jews had a certain perspective about what it means to be worthy. The Pharisees, scribes, and Sadducees were considered the prominent and worthy class.  Less desirable (worthy) were considered the unclean. However, Jesus did not make this distinction. Instead, Jesus associated with the unworthy and sinners. The one who follows Jesus now is considered as worthy in God’s eyes.

[Greek] ἀναθεματίζω (anathematizō), [Latin] anathematizare, [Latin] devovere, [French] consacrer: to declare or vow under penalty, to bind under a curse, to bind with an oath, to declare anathema, to declare cursed; Mk.14:71, Act.23:12,14,21, Mt.26:74

Roman curse tablets from Bath, Somerset England were written by victims of theft and crime to exact the gods’ wrath on those wrongdoers.

Background Information:

Paganism: Curse tablets (or binding spells) were used by Greco-Roman and other pagan cultures to place curses on a person or object. These texts were typically scratched on very thin lead sheets. These tablets were usually placed beneath the ground in tombs, in wells, or in underground sanctuaries. The wronged person would call upon the gods (spirits) to seek vengeance against a person or object. Curse tablets also included the subject’s hair or clothing.

Old Testament: This term originally comes from the Greek anatithemi (I dedicate or place upon). However, this term takes on its negative sense when that person or object is placed under a curse. Related to the Hebrew haram, this term can mean to declared cursed, to cut off, to smite, to destroy, or to make an enemy. Because you have rejected the word of the Lord, the Lord has rejected you as king (1 Sam.15:23). Cursed be anyone who dishonors father or mother! (Deut.27:16). When the Lord gives them over to you and you defeat them, you shall put them under the ban (Deut.7:2). Cursed be the ones who takes food before evening, before I am able to avenge myself on my enemies (1 Sam. 14:24).

New Testament: This term is used in the sense of putting oneself voluntarily and involuntarily under a curse. Some Jews are willing to put themselves under God’s judgment with a pledge not to eat until they kill Paul. On the other hand, Peter, caught in fearful situation, puts himself under an oath if he lies about being a disciple. Matthew’s gospel adds a further detail about a cock crowing. The act of placing oneself under a curse infers that divine harm will occur if one does not carry out what is promised.

Scripture:

“He began to curse and to swear, ‘I do not know this man about whom you are talking.’” Mk. 14:71

In his panic, Peter makes a curse stating that he doesn’t know Jesus. Peter curses himself if he lies about knowing Jesus. Peter is also cursing the people if they make out that he is a disciple.

“When day came, the Jews made a plot and bound themselves by oath not to eat or drink until they had killed Paul.” Act. 23:12

The Jews willingly put themselves under God’s judgment, if they did not make every effort to fulfill their obligation. They thought they would be pleasing God by getting rid of Paul

Conclusion:

Anathema, anathematize, devote, devotion, consecrate, consecration

It is interesting to learn that those people, who felt that they were wronged, would call upon Pluto, Charon, and Hades, the gods of the underworld. Some people would issue curse tablets for stolen bathing suits. This sounds very petty to me.

Bath is the largest city in the county of Somerset England, known for its Roman-built baths. One such Bath curse tablet stated, “Solinus to the goddess Sulis. I give to your divinity my bathing tunic and cloak. Do not allow sleep or health to him who has done me wrong, whether man or woman unless he reveals himself and bring those goods to your temple.”

It is in the Old Testament culture that we can understand the original meaning of this term. This involves something that is offered to God. What is not pleasing, honorable, or proper becomes anathema. In the New Testament, it is often a person who often puts himself under a curse if he fails to fulfill the contract. It is also important to know that a covenant is much more important than a contract.  Essentially, the person who participates in a covenant relationship binds himself to that other person. This is even much more so in the covenant relationship between God and man.

‎[Greek] αἰών (aiōn), [Latin] aeon: age, world, period of time, system, era, past, state of things, universe, world system, long ago, forever, eternal, the Devil, non-religious people; Mt.12:32, Heb.1:2, 1Cor.3:18, Lk.1:70, Rev.22:5, 2Cor.4:4, Lk.16:8. Mt.13:39, Heb.9:26, 1Cor.10:11, Heb.13:8, Rom.16:26

Background Information:

Secular Greek: This term can mean vital force, lifetime, age (generation), space of time, and eternity. Philosophers have made use of this term in discussions of the problem of time. The commonly held Greek view holds the world and creation, having an almost eternal nature, has a finite time and duration. In Hellenism this term becomes the name of a god of eternity.

Old Testament:

Time of the World (Creation): Remarkably, this term begins to define two competing notions of time: the eternity of God and the duration of the world. At first, these ideas seem to be at odds with each other. However, the duration of the world becomes part of the larger eternal nature of God. These ideas serve to provide some context in understanding the later New Testament notion of the finite current world and the later eternal future kingdom of heaven.

Eternity of God: This term attains its full significance when it is linked with the eternal nature of God. The being of God reaches back into times past. In contrast the mortal man, subject to death, God is immortal. Abraham invoked by name the Lord, God the Eternal (Gen.21:33). My Spirit shall not remain in human beings forever (Gen. 6:3). As surely as I live forever (Deut.32:40). For the Lord is an eternal Rock (Isa. 26:4). You forget the eternal God who nurtured you (Bar. 4:8).

New Testament: This term, illustrated and defined in various and nuanced ways, can mean an era, the universe, a world system (of beliefs), long ago, eternity, the Devil, and non-religious people. As in the Old Testament, eternity (infinite) is differentiated from cosmic (finite) time. The present and future are both mentioned throughout scripture. A new development occurs when God’s eternal nature is extended to Christ. This context also presumes the pre-existence of Christ.

Scripture:

“And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” Mt.12:32

This term speaks to a finite time as a particular stage of history.

“Let no one deceive himself. If any one among you considers wise in this age, let him become a fool so as to become wise.” 1Cor.3:18

This term is used to describe the beliefs, attitudes, and practices of secular world outside of God. Those who seek become wise in this culture actually become foolish according to God.

“Jesus is the same yesterday, today, and forever.” Heb. 13:8

This speaks to the eternal and pre-existent nature of Jesus.

Conclusion:

Aeon

Perhaps it is not surprising, that in an era of intellectuals and philosophers, time would be already be thought of in two different contexts (timeless and finite). I did not realize that there would be a god of eternity in Hellenistic thought. Although this idea was considered foreign in the New Testament culture, this may have contributed to the idea of the Devil as the god of the world opposed to Christianity.

In the Old Testament, God makes very present and concrete the idea of timeless eternity. God is eternal. I was surprised by the many varied uses of this term in the New Testament. The eternal aspects of Jesus sheds some light on Jesus’ pre-existence. This is a quality that is perhaps not fully understood.

[Greek] αἴνιγμα (ainigma), [Latin] enigma: riddle, obscure saying, enigma, obscure thing, what is rendered darkly, hint, manner difficult to understand, puzzle; 1Cor.13:12

Like a clouded window, bronze mirrors (in Corinth) were considered only to be just fair reflectors of reality.

Background Information:

Ancient Greece: This term refers to an enigma, riddle, or puzzle. Riddles in the ancient world were a popular past-time enjoyed by all social classes (grownups and children alike). Plato dismisses riddles as an inferior form of knowledge. Aristotle connects riddles with metaphors. Because of their mysterious or ambiguous nature, oracular and prophetic announcements were often linked with riddles. In Sophocles’ tragedy Oedipus at Colunus, the Sphinx asks Oedipus a riddle (enigma). Plutarch considered enigmata as challenges posed by god to mortals. At Greek symposia (drinking parties), one who solves a riddle often received a reward. The image of looking in a mirror arises from Hellenistic magical practices.

Old Testament: The riddle is likened to a mirror which gives an indistinct and clouded picture. The image of the glass and mirror are similar. To see in a glass also means to see prophetically, often in an unclear manner. Unlike with Moses, God often reveals Himself in clouded images. In a sense needed only one mirror (himself) to see God.  The later generations of rabbis “saw” God with the help of nine mirrors (prophets).  It is clear that seeing in a glass can infer participation in the divine revelation in a certain sense. Face to face I speak to Him, plainly and not in riddles (Num.12:8). The Queen of Sheba came to test him with subtle questions (1 Kgs.10:1). Daniel explaining riddles and solving problems (Dan. 5:12). Son of ma, propose a riddle, and speak this proverb to the house of Israel (Ezek.17:2). The vision was like that which I had seen when he came to destroy the city (Ezek.43:3).

New Testament: This term occurs only one time. As in the Old Testament, a riddle and mirror both point to prophetic revelation. Paul uses the example of a mirror to indicate that heavenly things are often puzzling, indistinct, and unclear. Mirrors can only provide a reflection of reality, not the reality itself. This can illustrate the dim and imperfect manner in which we understand heavenly and eternal things.

Scripture:

“At present we see indistinctly, as in a mirror, but then face to face. At present, I know partially’ then I shall know fully, as I am fully known.” 1 Cor. 13:12

Paul states that we can partially see and understand heavenly things. These images are puzzling and unclear. ‘Face to face’ refers to Moses’ encounter with God.

Conclusion:

Enigma, enigmatic

It is encouraging to discover that human nature is constant throughout the centuries. Ancient Greeks also enjoyed riddles and puzzles. I suppose it is not surprising that Greco-Roman symposia (drinking parties) would find any reason (occasion) to indulge themselves. Perhaps, it is also not surprising that some philosophers would have snobbish or elitist attitudes toward riddles.

It is not surprising that the Old Testament prophets’ messages could also be shrouded in mystery. It is interesting to note that the Old Testament culture also makes mention of mirrors pertaining to seeing in an unclear manner.

In the ancient world, mirrors were still considered poor reflectors of reality. Interestingly, Corinth had a worldwide reputation for making mirrors made out of bronze. Corinth was a prominent commercial and trading city. Bronze mirrors provided a fair reflection of reality. Most likely, Paul was referring to a bronze mirror in Corinth.

[Greek] ἀγωγή (agōgē), [Latin] institutionem: a carrying, a leading away, a guiding conduct, a bringing up, a mode of life, a manner of life, behavior, way of life, training, a teaching, a course of life, a rearing, a persuasion; 2 Tim.3:10

Sardis Synagogue was the center of Jewish life (3rd century B.C)  in Turkey during the Late Roman period.

Background Information:

Ancient Greece: This term, primarily used in Spartan culture, means (or place) for leading, training, guidance, and rearing. This was the rigorous education and training program required for all male Spartan citizens, excluding the first-born sons in the ruling families. This training involved learning stealth, loyalty, military training, hunting, dancing, singing, and social skills. This system was intended to produce strong and capable young warriors who could serve the state. This term, in philosophical circles, denotes a choice or way of life.

Old Testament: The Hebrew counterpart to agoge was called the Halakha. The Halakha was essentially a collective body of laws which governed religious principles and beliefs and aspects of ordinary life of the Jew. The Halakha was derived from the written and oral tradition of the Torah. Historically, the Halakha provided guidance to many Jews of the Diaspora. It was important for the Jew to maintain and uphold his cultural traditions wherever he lived. Just as she had when she was being brought up by him (Esth.2:20). The Jew Mordecai was seeking the good of his people (Esth. 10:3). The very people whose manner of life they emulated (2 Macc.4:16). A decree was issued ordering the neighboring Greek cities to adopt the same measures (2 Macc.6:8). We have heard that the Jews prefer their own way of life (2 Macc. 11:24).

New Testament: This term, occurring only one time, essentially refers to the example (model) provided by Paul. This term refers to one’s behavior, orientation, and character, formed and shaped by one’s master (teacher). Paul calls for Timothy to follow his example. Paul calls Timothy to be steadfast in the face of persecution and to be faithful to what he has been taught.

Scripture:

“You have followed my teaching, way of life, purpose, faith, patience, love, and endurance.” 2 Tim. 3:10

Paul calls upon Timothy to follow his example. The teacher (master) disciple relationship becomes an important institution in the Judeo-Christian culture.

Conclusion:

Synagogue, anagogical, pedagogy, demagogue, institution

It seems that these Spartan schools are perhaps not much different from the ancient gymnasia. The gymnasia also trained students in athletics, philosophy, literature, and music. This is where the young person would receive a well-round (enkuklios) education. The Greek paideia means child-rearing.  Essentially, an encyclopedia means an education in the circle of arts and science.

Many Jews emigrated to other regions in the Mediterranean region during the Diaspora. Even though they were in foreign lands, it was very important for these dispersed Jews to maintain their Jewish identity and character wherever they lived. Although these Jews often adopted the Greek Hellenistic customs, they still maintained their Jewish identity. So it is not surprising that they would refer to the Torah and Halakha for guidance. These Jews would gather or assemble together. Syn- means together. The synagogue becomes the Jews’ place of worship, where they would practice their spiritual way of life.

Pedagogy is the method and practice of teaching to children. Anagogy is elevating the mind to spiritual sense. Therefore, the anagogical sense of the bible refers to its spiritual sense. A demagogue is a political leader who seeks support appealing to popular desires and prejudices rather than rational arguments.

[Greek] ἀγνοέω (agnoeō), [Latin] ignorare, [Latin] ignorantes, [Latin] ignoramus, [Latin] ignotus: to not know, to be ignorant, to have no knowledge, to not pay attention, to not recognize, to fail to understand, to have a willful ignorance, to lack discernment, to sing through ignorance, to have a worldly wisdom, to lack God’s wisdom, to pay no attention to; Rom.1:13, Rom. 11:25, Gal. 1:22, Mk.9:32, Lk.9:45, 1Cor. 14:38, 2Pet.2:12, Rom. 2:4, 2Cor. 2:11, Acts.17:23

Paul makes reference that the Greeks also desire to seek an Unknown God (Angostos Theos)

Background Information:

Old Testament: This term is negatively used with respect to all the nuances of the Greek concept of knowledge. This term can mean not knowing, being mistaken, being in error, being ignorant, and being unsure. In the Old Testament, this term specifically refers to both God and man. This lack understanding may translate to ignorance, rejection, and disobedience of God. The priest shall make atonement on the officer’s behalf for the error inadvertently and unknowingly committed (Lev5:18). You shall repeat this on the 7^th day of the month for those who have sinned out of ignorance. Even though I have been a fool and have made a serious mistake (1 Sam.26:21). We pardon any oversight and offenses committed up to now (1 Macc. 13:39). I had known that she (Wisdom) is their leader (Wis. 7:12).

New Testament: This term continues the same Old Testament understanding of this term applying to man, God, and Jesus. This term can specifically mean to fail to understand, to ignore (pay no attention), to be unaware, and to reject. Some, by their very nature, do not understand what they do. For others, it is a willful act of rejection. The Greeks unknowingly worship an ‘Unknown God’. Sometimes, this involves general ignorance.

Scripture:

“‘Pay attention to what I am telling you. The Son of Man is to be handed over to men.’ But they did not understand this saying; its meaning was hidden from them so that they should not understand it, and they were afraid to ask Him about this saying.” Lk. 9:44-45

The disciple, in their ignorance, not only failed to understand Jesus’s statements, but failed to ask Jesus what He meant. The disciples were clearly clueless.

“I was once a blasphemer and a persecutor and an arrogant man, but I have been mercifully treated because I acted out of ignorance in my unbelief.” 1Tim.1:13

Paul, as a zealous Pharisee, led the persecution against Jesus and His disciples.  The Pharisee Saul, according to his Jewish beliefs, felt justified in actions to persecute the Christians.

“For as I walked around looking carefully at your shrines, I even discovered and alter inscribed, ‘To and Unknown God.’ What therefore you unknowingly worship, I proclaim to you.” Act. 17:23

Paul appeals to the Greeks’ belief in the multiplicity of gods. Paul recognizes that the Greeks also share the human desire to seek God. Paul mentions that this God does not need to be served by human hands.

Conclusion:

Agnostic, agnosticism, ignoramus, ignorance

I am not surprised that this term would convey all the varied and nuanced ways that would illustrate the sense of not knowing. This term is necessary in understanding man’s nature and his relationship with God. This process first begins with asking these questions. The disciples are perfect illustrations of what it means to lack understanding and to be clueless. I think Paul provides the very insightful observation that even the pagan Greeks also show their unknowing desire to know God.

The Baltimore Catechism, the first catechism written for Catholics in North America, in a question and answer format, states a most profound question:

Why did God make you?  God made me to know Him, to love Him, and to serve Him in this world, and to be happy with Him forever in the next.

The Latin ignoramus literally means “we are ignorant” or “we do not know.”  Originally, this meant not as an insult, but just the neutral idea of lack of knowledge. I didn’t know that!

[Greek] ἀγαπάω (agapaō): to love, to have unconditional love, to have a depreciation for someone, to show love, to have self-sacrificial love, to have a love of devotion, to have a high regard  for someone, to recognize someone’s worth, to have a love based on the needs of others; 1 Jn.3:17, Jn. 13:34-35, Jn.12:43, Jn. 3:16, Jn.14:23,  Eph. 5:25, Jn.11:5, Lk.22:42, Eph.5:2, Jn. 3:16, Jn.21:15-19

Background Information:

Classical Greek: This term does not have the same cultural impact of the two other related words for love: eros and philia. Interestingly, poets and philosophers rarely used this term. Essentially, denoting sympathy and friendship, this term loses it full meaning in Greek culture. In other contexts, this term can mean to be satisfied, to honor, and to esteem a person. This term can be applied to a thing which is right or to a person (child) who is dear.

Old Testament: This term is related to the Hebrew aheb, used over 200 times in the Old Testament. Agape’s deeper meaning is more fully realized by illustrating God’s relationship with man and man’s relationship with each other. Hellenistic Judaism and Rabbinic Judaism both incorporate elements of agape. Agape is a giving act of the will of love for the other’s benefit. It was because the Lord loved you and because of His fidelity to the oath He had sworn to your ancestors (Deut.7:8). Israel loved Joseph best of all his sons (Gen.37:3). I will be their God, and they shall be My people (Jer.31:33). When Israel was a child I loved him, out of Egypt I called My son (Hos.11:1). Yet only on your ancestors did the Lord set His heart to love them (Deut.10:15). Take your son Isaac, your only one, whom you love, and go to the land of Moriah (Gen.22:2).

Hellenistic Judaism: The Old Testament concept of love of God is intertwined with the Hellenistic ideal of humanity. Yet, this synthesis of belief systems often caused many difficulties for the Jews of the Diaspora. There is much reference to the love of God. The Wisdom literature and related writing speak of the good (pious) who show their faithfulness to God. Agape is clearly shown when the martyr unconditionally accepts all kinds of torments and suffering in faithfulness to God. 4 Maccabees, although non-canonical, was written to the Jews of the Diaspora who were experiencing suffering and martyrdom. Love of one’s neighbor is an important theme in Hellenistic Judaism. “And therefore you ought to endure any suffering for the sake of God. For His sake also our father Abraham was zealous to sacrifice his son Isaac.” 4 Macc 16:19-20

Rabbinic Judaism: Love is defined by the relationship between God and man. Man is loved because he is in the image of God. The point at which love between God and man is particularly revealed is that of suffering and martyrdom. Love of fellow man finds fulfillment in active and beneficial works. This neighborly love provides the foundation for “love your neighbor as you love yourself “(Lev.19:18). However these laws do not, for the most part, extend beyond the borders of the people of God. Jesus, in a new paradigm, proclaims that one must be neighborly to all people.

New Testament: This term, used more than 142 times, demonstrates agape in the sense to love, to show (demonstrate) love, to take pleasure in, and other uses. Building upon Old Testament teachings, Jesus demands that neighborly love must be extended to all (including the stranger). This love should be given unconditionally. Jesus also proclaims that the mercy of God is available for all. A different kind of divine love is illustrated in aspects of the Father, Son, and Holy Spirit.

Scripture:

“For God so loved the world that He gave His only Son, so that everyone who believes in Him might not perish but might have eternal life.” Jn.3:16

This famous scripture perhaps best describes God’s love and endless mercy. Every sinner is precious in His sight.

When they had finished breakfast, Jesus said to Simon Peter, ‘Simon, son of John, do you love me more than these?’ Peter said to Him, ‘Yes, Lord, you know that I love you.’ He said to him, ‘Feed my lambs.’  Jn. 21:15

In his exchange with Jesus, Peter could only provide phileo (love) toward Jesus.

“Husbands, love your wives, even as Christ loved the Church and handed Himself over for her.” Eph. 5:25

The husband and wife relationship ideally should be modeled after Jesus’ relationship with the Church.  Jesus is the Bridegroom to His Church. This is another example of agape love.

Conclusion:

Agape

Perhaps it is not surprising that this term did not frequently appear in the Classical Greek era. The relationships between man and the gods (deities) were most likely fleeting, distant, and temporary. So there was probably no need for this deep type of agape love.

On the other hand, The Old Testament and Judaism, with God having an essential role, required the need for agape love. It was interesting to discover a synthesis of Old Testament Hebrew beliefs and Greek Hellenistic belief systems that guided the Jews of the Diaspora. I can see how the books of Maccabees would appeal to the pious and zealots alike. In my studies I have developed a greater appreciation for all the Maccabees books, even though only 1 and 2 Maccabees are considered canonical. All these books are very interesting.

In the New Testament, Jesus adds another dimension in providing unconditional love for strangers and enemies. In addition, scriptures about the Trinity illustrate divine agape love.

[Greek] στεφανόω (stephanoō), [Latin] coronare: to crown, to win the prize, to adorn with a wreath, to place a crown on one’s head, to honor; 2 Tim.2:5, Heb.2:7, Heb.2:9

You know it is a big fricking deal when they create a new word (stephanoo) after you. Stephen won the imperishable prize of salvation.

Background Information:

Ancient Greece: This term means to enclose or to encircle. The crown (stephanos) encircles the head in a circular or horse-shoe shape. Heaven is encircled by stars which embrace it like a crown. Pindar makes mention of the circling walls of Troy. Homer makes mention of a battle kindled (surrounding) the city.

Ancient Olympics: The victor of the race received a crown (wreath) of olive leaves. The crown comes from a branch of an olive tree from Olympia. When the victor was crowned, this practice also served to honor the gods. Although the victor did not receive financial rewards, he received a great amount of prestige. The victor was entitled to have a statue made in his image and a victory celebration to his home. Essentially, the victor received first-class treatment by the authorities.

Old Testament: This term primarily is used in the sense of to surround, to encircle, and to crown (adorn).

1. The young king Herod is given the victor’s crown after defeating Antigonus. Herod was adorned with a golden crown at his funeral.
2. The faithful Jewish martyrs were given the crown of righteousness.
3. The crown is an eschatological reward for victory and honor.
4. Rabbinic theology speaks of the three crowns of the Torah, the priesthood, and the monarchy.
5. The Jewish philosopher Philo refers to the contestants in the stadium receiving the crowns of renown.

New Testament: This term means to give a prize and to honor. The faithful Christian is likened to an athlete who wins the prize (receives a crown) in a contest. This faithful Christian wins the imperishable prize of glory. Jesus is crowned with honor and glory. Jesus is exalted by His death on the Cross. Jesus’ death becomes the ultimate victory which results in redeeming the fallen nature of man.

St. Stephen: He has been venerated as the first Christian martyr. He is the first to wear the victorious crown of martyrdom in becoming a saint. Accused of blasphemy, Stephen denounced the Jewish authorities and then was stoned to death. He was a Greek Hellenized Jew. He becomes one of the first deacons instructed to provide for the welfare of the Greek speaking widows.

Scripture:

2Tim. 2:5: “Similarly, an athlete cannot receive the winner’s crown except by competing according to the rules.” (Paul instructs Timothy about the necessity of safeguarding and faithfully transmitting the faith. One must have a single-mindedness of a soldier in order to not to become entangled in the affairs of life. One must also have the discipline and preparedness of an athlete to run this Christian race of life.)

Heb.2:9: “We do see Jesus ‘crowned with glory and honor’ because He suffered death.” (Jesus is crowned with glory by His death on the Cross. This crowning is possible because Jesus is faithful to the Father in providing redemption for fallen nature of man.)

Conclusion:

Stephen, Steven, coronation, crown, crowned

I suppose it makes sense that this term is associated with encircling. The Olympic crown, either in circular or horse-shoe form, encircles the victor’s head. When a victor is crowned, the gods were also honored. The victorious Olympic athletes were not financially rewarded==> amateur athletes. However, they did receive first class attention, prestige and support by influential patrons . So, I guess not much has really changed with the Olympic tradition over time. Sounds like the early precursor to celebrity endorsements and corporate sponsors.

It is certainly understandable that the Old Testament (Jewish) culture would view the crown in a much different non-pagan light. Crowning was acceptable when the prophets bestow authority on the king. The prophet’s blessing was perceived as a sign of God’s favor.

The New Testament begins to develop the important theme of the Christian as an athlete. Even 4 Macc., although not considered canonical, already developed this idea in the Old Testament era. Interestingly, Ignatius, in his Letter to Polycarp (110 A.D.) refers to Christian as athletes. Ignatius states “Bear the maladies as a perfect athlete. Where there is more toil, there is much gain.”

St. Stephen would become the first person to wear the “crown” (stephanos) of martyrdom in becoming the first Christian saint. In a sense, St. Stephen was victorious in the race (crossed the finish line) of the Christian life by being faithful to God. It is quite profoundly significant when they create a new verb (stephanoo) from your own name!

Update: One does not necessarily need to be victorious in a competition. One can also be victorious in just standing up for and defending one’s faith. 

Not surprisingly, we quite frequently see victorious athletes thanking God for their efforts and accomplishments. Human nature and motivations remain constant over time.

Not surprisingly, victorious athletes often become larger than life celebrities and heroes for many people.

Not surprisingly, victorious athletes often receive celebrity endorsements and corporate sponsors.

“If you aspire to a great crown in heaven that will never fade, love and honor Mary, and strive to make her known, loved and honored by others.”  St. Joseph Cafasso

“How could I bear a crown of gold when the Lord bears a crown of thorns? And He bears it for me!” St. Elizabeth of Hungary

“All saints give testimony to the truth that without real effort, no one ever wins the crown.” St. Thomas Becket

Next post: mockery

[Greek] σκολιός (skolios), [Latin] prava: curved, winding, crooked, perverse, unreasonable, warped, untoward, unscrupulous, corrupt, twisted, dishonest, false, cunning, slanting; Lk.3:5, Act.5=2:40, Php. 2:15, 1Pet. 2:18

The serpent was the most cunning of all the animals. (Gen.3:1)

Background Information:

Secular Greek: In its literal sense, this term refers to rivers, roads, difficult access to knowledge, staffs, and snakes. In other senses, this term refers to straightening what is crooked. In his dialogue Phaedrus, Plato illustrates different aspects of the soul. One part is like a crooked horse, filled with hubris and pretension. In Enneads I 6,9 Plotinus states, as a sculptor works on his piece, so one should work at one’s own image. He states “remove what is superfluous, straighten what is crooked, and never stop sculpting your own statue, until the godlike splendor of virtue shines forth to you.” Interestingly, this term doesn’t occur frequently in Hellenism.

Old Testament: On the other hand, this term occurs more frequently in a literal sense. In addition, this term predominately occurs in a moral and religious sense in the book of Proverbs. Other examples occur in Deuteronomy, Job, the Psalms, Isaiah, Jeremiah, and Ezekiel. Essentially, this term expresses the nature of one who does not walk in the straightness and uprightness that God has planned for him. This behavior is sometimes guilty and worthy of punishment.

Literal sense: Leviathan, the coiled serpent (Isa.27:1). The serpent was the most cunning of all the animals (Gen.3:1). They were dying from the bite of crooked serpents (Wis.16:5). But those who turn aside to crooked ways may the Lord send down with the wicked (Psa. 124:5). I will turn darkness into light before them, and make crooked way straight (Isa.42:16).

Moral and religious sense: Whose ways are crooked, and devious their paths (Prov.2:15). He who is devious in his ways spurn Him (Prov.14:2). Thorns and snares are on the path of the crooked (Prov.22:5). He whose ways are crooked falls into a pit (Prov. 28:18). No one of them (words) is wily and crooked (Prov. 8:8). Put away from you dishonest talk (Prov.4:24).

New Testament: This term’s infrequent occurrence in Hellenism may also help explain why this term does not frequently occur in the New Testament. This term occurs only four times in the New Testament in three different ways. Luke makes reference to rough, crooked, and uneven obstacles (hindrances) that will be overcome and set aside. In part, this will be the task of John the Baptist in preparing the way. Paul and Luke make reference to a corrupt and perverse generation who will be an obstacle to Jesus’ message. Peter’s letter refers to masters who crookedly and perversely subjugate their slaves. This also speaks to those pagan masters enslaved in idolatry.

Scripture:

“He testified with many other arguments, and was exhorting them, ‘Save yourselves from this corrupt generation.’” Act. 2:40

Jesus speaks to the Jewish’s opposition around Jesus. Jesus also speaks to the world’s opposition to the message of Christianity.

“Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall me made straight, and the rough ways made smooth.” Lk. 3:5

Jesus refers to the ethical and social misconduct rooted in ungodliness and unbelief which will vanish with the coming of the Messiah. This is also becomes the task for John the Baptist in preparing the way.

“Slaves, be subject to your master with all reverence, not only to those who are d and equitable but also to those who are perverse.” 1 Pet.2:18

This scripture passage calls Christians to respect their captors. In addition, the masters (those in authority) are also called to show respect to those who are in captivity. Respect even must be shown to those who are crooked and perverse. This also applies to those pagan masters who are enslaved in idolatry.

Conclusion:

Scoliosis, depraved

I was somewhat surprised that this term is not frequently used in Hellenism, despite its varied and nuanced uses. As Hellenism did influence Christianity, it is seems that there is a casual relationship between these belief systems. Not surprisingly, this term is associated with the character of snakes and dragons.

I did not expect to discover a larger number of instances in the Old Testament. In addition its literal sense, the wisdom books employed this term with a moral and religious sense. It was interesting to see such a high incidence of this term in the book of Proverbs. Perhaps, the serpent (snake) provides the best description of Satan, the tempter.

The New Testament continues the Old Testament’s moral sense of this term. The New Testament makes note of the reality of the slaveowner/slave relationship. Even in this relationship, it was incumbent that respect was to be shown both ways. This follows the Christian practice of loving one’s neighbor. This term speaks to these crooked masters who abused (took advantage) of their slaves.

Scoliosis is a medical condition involving the curvature of the spine. Interestingly, the scalar muscles are a group of uneven muscles which support the neck, spine, and ribs. Scalar, which means uneven, is most likely related to skolios. Hence, a scalene triangle has three unequal sides.  I bet you never thought I would get from crooked to a triangle. Go figure!

‎[Greek] κάμηλος (kamēlos): camel, beast of burden, bearer, carrier; Mt.3:4, Mt.19:24, Mt.23:24, Mk.1:6, Mk.10:25, Lk.18:25

A Bedouin leads a caravan (herd)  of camels

Background Information:

Old Testament: This refers to the Hebrew gamal, meaning bearer or carrier. The camel was the oldest and most common beast of burden in the Near East. The camel’s place of origin was perhaps in Arabia, but it was known in Babylon and Assyria. According to the Old Testament, the camel was loved by the Bedouins. It was also used by the patriarchs on their journeys. The camel, considered unclean (cannot be eaten), was primarily used for transportation. Neither they nor their camels could be numbered (Jgs.6:5). He made the camels kneed by the well outside the city (Gen.24:11). He also took the crescents that were on the necks of their camels (Jgs. 8:21). The camel which indeed chews the cud (Lev.11:4). She arrived in Jerusalem with a very numerous retinue and with camels bearing spices (1 Kgs.10:2). Wearing a hairy garment, with a leather girdle, it is Elijah (2 Kgs.1:8).

New Testament: This term appears in the Synoptic gospels. As with the Old Testament prophets, John the Baptist is found wearing camel’s cloth. In denouncing the Pharisees and scribes, Jesus makes use of a camel in a parable. Jesus use hyperbole to emphasize the impossibility of something. Jesus, making another reference to a camel, exposes the judgment and scrupulosity of the Pharisees. The Pharisee loses all sense of what is great and little in the Law.

Scripture:

“Again I say to you, it is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of heaven.” Mt.19:24

Jesus uses hyperbole (exaggeration) and extreme contrasts to illustrate the difficulty of a rich man to enter into heaven. The camel is largest beast of burden. Attachment to material possession may often provide an obstacle to discipleship.

“John wore clothing made of camel’s hair and had a leather belt around his waist. His food was locusts and wild honey.” Mt.3:4

Camel’s hair is a cheap and durable garment. This garment is characteristic of simple, nomadic, and missionary lifestyle of the prophet. Zechariah wore hearing clothing. Isaiah wore a sackcloth.

“Blind guides, who strain out the gnat and swallow the camel!” Mt.23:24

Jesus again uses exaggeration to denounce the Pharisees and scribes. The Pharisee strains his drink but forgets righteous, mercy, and faith. The Pharisees loses all perspective

Conclusion:

Camel

I think we can all agree that camels were extremely important and necessary for transportation. Perhaps it was a good thing that camels were considered unclean (not to be eaten). Although I already knew that Isaiah and Ezekiel were prophets, I did not realize that they also had worn the garments of prophets. Isaiah had worn a sackcloth. Ezekiel also worn camel’s garments. It was through a recent post that I was able to find out this information.

Jesus’s parable of the camel of the eye of the needle makes more sense knowing that camels are the largest animals in Palestine. I guess it is very true in that you cannot take your “stuff” and possessions with you to heaven. You have to leave it all behind.  Interestingly, this principle closely relates to Mt. 5:3. This is the first beatitude which says that kingdom of heaven is for the poor in spirit.

[Greek] στεῖρα (steira), [Latin] sterilis: barren, infertility, barren woman, barrenness; Lk.1:7, Lk.1:36, Lk.23:29, Gal.4:27, Heb. 11:11

The Old Testament understanding of the barren womb is likened to hard ground.

Background Information:

Old Testament: This Greek term is related to the Hebrew aqar, which means to uproot. This Hebrew term appears in the context of agriculture with the phrase “a time to plant and a time to uproot.” Women’s wombs were likened to an agricultural field. Barrenness is due to the seeds and seedlings being uprooted. Interestingly, in Old Testament vernacular, women become pregnant through the man’s “seed”. In a sense, the barren womb becomes like hard ground. Sarai was barren; she had no child (Gen.11:30). Isaac entreated the Lord on behalf of his wife, since she was sterile (Gen. 25:21). When the Lord saw that Leah was unloved, He made her fruitful, while Rachel was barren (Gen.29:31). An angel of the Lord appeared to the woman and said to her, ‘Though you are barren and have no children, you will conceive and bear a son.’” Jgs. 13:3). But he would give a double portion to Hannah because he loved her, though the Lord had closed her womb (1Sam. 1:5).

New Testament: This term refers to barrenness and infertility in a variety of different senses and meanings. Elizabeth, an older woman, was barren for many years. However, through God’s actions, Elizabeth gives birth to John. Scripture makes references to Sarai being barren. In other contexts, scripture points out that barrenness may provide a blessing. In addition, Paul mentions that the barren person will receive numerous children.

Scripture:

“But they had no child, because Elizabeth was barren and both were advanced in years.”

The later removal of this barrenness will signify God’s grace. Luke’s readers make reference to the Old Testament in which God would bless the barren woman with a son who would be called to fulfill a divine task.

“For indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore and breasts that never nursed.’” Lk. 23:29

This points to the Jewish eschatological blessing for the eunuch (Isa. 56:3-5). This also speaks to Paul’s belief that being single is more preferable in promoting the gospel. Other interpretations hold that the coming future will be so devastating that childless women will be better off than those who women have children.

“Rejoice, you barren one who bore no children; break forth and shout, you who were not in labor; for numerous are the children of the deserted on that of her who has a husband.” Gal. 4:27

At first glance, this appears to be a counterintuitive scripture passage. Ordinarily, a barren woman does not consider herself to be blessed. This just does not make much sense. Paul makes reference to Isa. 54:1 which compares Israel to a barren person who unexpectedly receives numerous children. This Old Testament blessing of barrenness has an important theological significance in the New Testament.

Conclusion:

Sterility, sterile

It was interesting to discover how a woman’s womb is like a field. Knowing this, it makes sense that fertility is associated with fruitfulness. And barrenness becomes related to sterility. In other words, it is often hard for some woman to bear children. Then the idea of man’s seed becomes much clearer. This backstory of barrenness and seeds helps to provide some background and context to the parable of the sower (Mt. 13:18-23). Seed sown on hard and rocky ground cannot take root.

It does sound strange how a barren person can receive numerous children. When one thinks about it, it does make sense. A priest, who is single, has many spiritual children in his congregation. The sister (nun), in a teaching ministry, often has many spiritual children. This post also hits close to home for me. I have a lay single vocation. For many years, I have also been given an opportunity in my ministry to teach (catechize) many teenagers. When I was teaching high school RE classes, I was often asked, “What are you teaching your kids today?”

Interestingly, this term is related to stereo, which means strong or firm. Stereo music, because its unique sound properties, produces a deep, firm sound. A stereotype is often sometimes “hard” or difficult to overcome

[Greek] ‎τέχνη (technē) [Latin] ars: art, craft, trade, skill, occupation, technique; Act.17:29, Act.18:3, Rev.18:22

St. Paul works with his fellow tent-makers Aquila and Priscilla

Background Information:

Secular culture: This term illustrates the creative process of making something appear and the bringing forth of something. Expertise, knowledge, and skills become practically applied in various genres (politics, literature, rhetoric, philosophy, and the arts). The value of techne is the end product. Plato’s Republic provides the basis for the philosophers’ craft of ruling in the city. Aristotle uses health as an example of an end that is produced from the techne (skill) of medicine.

Old Testament: Interestingly, the Old Testament culture really did not have an applicable term pertaining to the fine arts. It was only until the 20^th century that such a Hebrew term was developed. Perhaps, the traditional Old Testament cultural values did not have the need for such a term. It seems that the Aramaic term umanut, meaning craftsmanship, provides the closest meaning to the Greek word techne. This fragrant powder, expertly prepared, is to be salted and so kept pure and sacred (Ex. 30:35). The various artisans who were doing the work made the tabernacle with its ten sheets woven of fine linen (Ex.36:8). You have available workers, stonecutters, masons, carpenters, and experts in every craft (2 Chr.22:15). They continue to sin, making for themselves molten images, silver idols according to their skill, all of them work of artisans (Hos.13:2).

New Testament: Essentially, this term refers to a craft, skill, or trade. In Athens, Paul appeals to the religiosity of Greeks, who worship various gods, including an unknown God. Paul mentions that God’s divinity cannot be fashioned by gold, silver, stone, or human art and imagination. Paul, a tentmaker by profession, supports his ministry with his craft. In many languages there is no special term for craft.

Scripture:

“Since therefore we are the offspring of God, we ought not to think that the divinity is like an image fashioned from gold, silver, or stone or human art and imagination.” Act.17:29

Paul mentions that God cannot be limited or defined by images created by artisans.

“And because he practiced the same trade, stayed with them and worked, for they were tentmakers by trade.” Act.18:3

Paul, a tentmaker, supported his ministry with his craft. Paul also associated with Aquila and Priscilla, whom were also tentmakers.

Conclusion:

Technique, technical, art, artisan, artistic, artistry

I would say that the ancient Greco-Roman secular culture has made a profoundly great contribution to developing the skills (talents) in various genres such as philosophy, rhetoric, literature, sciences, and the arts. This is easily understood, considering all of the geniuses from ages past.

It is probably not surprising that the simple, agrarian Old Testament culture would have no need for a term for the fine arts. This society would be more concerned with trades, craftsmanship, and apprenticeship. Even in the New Testament, it was important that Jesus learned carpentry from His stepfather Joseph. Even Paul supported his ministry through his trade of tent making.

Art is a technique. It is through this that we have encountered so many masterpieces by great artists in painting, sculpture, literature, and in other fields.

[Greek] λογίζομαι (logizomai), [Latin] cogitare, [Latin] reputare, [Latin] deputare, [Latin] existimare, [Latin] aribitrare, [Latin] acceptare: to reckon, to take into account, to regard, to suppose, to count, to have books balanced, to reason, to conclude, to calculate, to compute, to set one’s account, to make a calculation of something; 1Cor. 13:5, 2Cor5:19, Lk.22:37, 2Cor.10:2, Mk.15:28, Rom.4:3, Gal.3:6, Jas.2:23

In Athens sits the statue of a pondering Plato. Athena stands in the background.

Background Information:

Secular world: This term is used primarily in reckoning, in conducting commercial transactions, and in considering philosophical and political matters. Pertaining to commercial dealings and legal language, one reckons the amount to be paid and charges the one who owes this amount. Deliberating involves the non-emotional thinking of the philosopher who seeks knowledge and engages in political persuasion. Plato, “though unaffected by the emotions,” seeks to grasp objective facts.

Old Testament: In addition to reckoning and crediting, this term provides the sense of considering in varied and nuanced ways. In addition, this term takes on a more personal, emotional, and subjective character in value judgments and accusations. This term is also used in the religious sphere in imputing righteousness and judgment. The Lord credited Abraham as an act of righteousness (Gen.15:6). No reckoning was asked of them regarding the funds provided to them (2Kgs. 22:7). Judah thought she was a harlot (Gen. 38:15). Here is a people that lives apart and does not think reckon itself among the nation (Num.23:9). Saul intended to have David fall into the hands of the Phillistines (1 Sam. 18:25). The human heart plans the way, but the Lord directs the steps (Prov.16:9).

New Testament: This term is used quite frequently (around 40 times) in the New Testament. This term is used with the sense of to reason about, to keep a mental record, to hold a view, and to charge to an account. Paul mentions that our spiritual perspective and understanding will mature over time. God, by not counting our trespasses us, allows for forgiveness. As Abraham believed God, Abraham was credited with righteousness.

Scripture:

“Abraham reasoned that God was able to raise even from the dead and he received Isaac back as a symbol.” Heb. 11:19

Abraham was so faithful to God that he would offer up son Isaac to be offered up as a sacrifice. Abraham believed in the power of God to raise Isaac from the dead. Through God’s intervention, Abraham was able to receive back Isaac. This event foreshadows the Father offering up His own Son Jesus.

“When I was a child, I used to talk as a child, thinks as a child, reason as a child; when I became a man, I put aside childish things.” 1 Cor.13:11

Paul view his ministry in terms of thinking, judging, planning, resolving, and reason.  In order to see clearly, one need to put aside childish (immature) reasoning.

“God was reconciling the world to Himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation.” 2 Cor. 5:19

God does count trespasses against us. God is will to forgive our trespasses. God provides an avenue for reconciliation.

“It is my judgment, therefore, that we ought to stop troubling the Gentiles who turn to God.” Acts.15:19

The Council of Jerusalem determined that the Gentiles need not be subject to circumcision laws.  However, the Gentile must avoid pollution from idols, meet offered from sacrifices, blood, and unlawful marriage.

Conclusion:

Logic, logical, cogitation, repute, reputation, deputy, exist, arbitrate, arbitration, acceptance

I certainly can see that Plato would use this term in pondering philosophy. I think this was helpful in identifying the underlying idea of reckoning in commercial transactions. This later provides some insight in how reckoning ties in with righteousness, judgement, and justification in the religious sphere. This plays an important role in the story of Abraham.

I was not surprised that this idea of reckoning would continue in the New Testament. Paul further develops this notion. I was surprised by the varied and nuanced uses of the idea of considering in both the Old Testament and New Testament.

The earliest notions of logic was developed by Aristotle. This post helped me to get a glimpse of the meaning of righteousness, justification, and judgment. However, this is not the time nor place  to ponder such important theological subject matters.

[Greek] αὐτόματος (automatos), [Latin] spontaneitas: acting of one’s own will, of its own accord, of itself, spontaneous, automatic, of oneself, self-moved, by itself, without any cause, automatically, moved by one’s own impulse, capable of self-movement; Mk.4:28, Act.12:10

Heron of Alexandria (10-70 A.D) invents the first coin operated machine dispensing holy water

Background Information:

Ancient Greek History: In this time period, this term is used in the sense of being left to oneself, being a category of causation, and being automated. Aristotle (384–322 BC) lists this as one of the three categories (natural, artistic, and automatic) of causation. Socrates (470-399 BC) refers to himself as a self-taught (automatos) philosopher. Plato’s Protagoras, a dramatic masterpiece, refers to sons left on their own (automatos) being unschooled, uncivilized, and lacking manners. Heron of Alexandria (10-70 AD) was the inventor of the first coin operated machine dispensing holy water.

Old Testament: This term is used in the sense of spontaneously producing, growing of itself, and falling by itself. This is a signal for God’s grace, referring to the free growth of the Sabbath year. This term is traditionally used to describe what springs up by itself in the second year and could be served as food and eaten when no grain could be sown. The aftergrowth (spontaneously producing) of your harvest you shall not reap (Lev.25:5). You shall eat the aftergrowth, next year, what grows of itself (2 Kgs.19:29). Like ears of corn falling of itself (Job 24:24)

New Testament: This term occurs only two times in the New Testament, having the sense of being self-caused and without evident cause. In order for the disciples to understand, Jesus presents a parable of a good seed like the kingdom of heaven. Of its own accord, the seed yields fruit by itself. The kingdom of heaven grows apart from human efforts. Peter, imprisoned and chained, seeing an angel, finds himself unshackled. Then the iron gate opens by itself.

Scripture:

“They passed the first guard, then the second, and came to the iron gate leading to the city, which open for them by itself.” Act. 12:10

The angel frees Peter from captivity. Peter follows the angel was able to pass through the gate out of the city.

“Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear.” Mk.4:28

Jesus presents a parable likening the kingdom of heaven like a good seed. The kingdom of heaven grows by itself, without need to human efforts.

Conclusion:

Automatic, automaton, spontaneous, spontaneity

It was interesting to discover the wide variety of nuanced uses of this term in ancient Greek history. So I guess it is not surprising that this term could be used in a positive and negative sense. I was also not aware of the early Greek technical genius of Heron.

I noticed that there is quite a stark difference in the use of this term from the Old Testament to the New Testament. The Old Testament primarily deals with agriculture. However, the New Testament uses this term in more profound ways in the workings of the kingdom and the Holy Spirit.

An android is essentially an automaton resembling a human being in form and movement. This term was first coined in 1837 by Francois Rabelais during the Renaissance. In the Enlightenment, the working class person, poor and outcast, devoid of freedom and economic opportunities, were also called  automatons.

[Greek] πίνω (pinō), [Latin] poto, [Latin] bibere, [Latin] imbibere, [German] trinken, [French] absorber: to drink, to imbibe, to soak up, to experience, to absorb, to draw in; 79 scriptural references

The bunch of grapes resembles the shape of a pine (pinot) cone. In this secular post-Christian culture, there most likely will be a bunch who will “drink” judgment and condemnation.

Background Information:

Greek Hellenism: This term means to quench thirst, to drink, to absorb, to suck in, to appease, to live by, and to kill. Some of these figurative senses also appear in a religious context. Fasting from drinking was done in preparation for initiation into the mysteries. Cultic meals (and drinks) were intended to unite men and the gods in table fellowship. All kinds of drinks impart various kinds of potency (intoxication). Drinks induced ecstatic inspiration by the spirit of the deities. Because of the gods’ aloofness (distance) from table fellowship, this was not considered a sacramental meal.

Old Testament/Judaism: Drinking is a subject from the standpoint of abstinence. Only over a period of time there are relaxations. Eventually, drinking becomes a cultic means of initiating fellowship with God in the Israelite covenantal or sacrificial meal. In addition to its literal and cultic use, this term is also used figuratively to drink (suffer) judgment, to be thirsty (seek salvation), and to drink in knowledge and wisdom. The one who drinks Yahweh’s cup incurs suffering upon oneself from His judgment. In one sense in the Old Testament, one who drinks water seeks to receive the Spirit. In the Torah, “to drink the water of a scholar” means for a student to seek a teacher’s wisdom.

New Testament:  This term means to drink, to experience, and to soak in. Jesus brings a new paradigm shift about drinking, fasting, and purity laws. Unlike John the Baptist and his followers, Jesus does not abstain from eating and dancing. One aspect of Jesus’ drinking becomes sacramental. This drink represents His redemptive dying. Drinking the cup of wrath and suffering involves one undergoing God’s judgment. Drinking the water of life signifies the means of how salvation is offered by Jesus. Jesus provides this living water. Jesus thirsts in offering this living water to the woman. (For purpose of brevity of soaking this information in, I will exclude literal drinking).  ☺☺☺

Scripture:

Mt.20:22: [Jesus]: Can you drink the cup that I am going to drink?

Jn.4:10: [Jesus]: ‘If you knew the gift of God and who is saying to you, ‘Give me a drink’, you would have asked Him and He would have given you living water.’

1Cor.10:21: You cannot drink the cup of the Lord and also the cup of demons. You cannot partake of the table of the Lord and of the table of the demons.

1Cor.11:29: For anyone who eats and dinks without discerning the Body, eats and drinks judgment on himself.

Heb.6:7: Ground that absorbed (drunk in) the rain brings forth crops useful to those for whom it is cultivated receives a blessing from God.

Rev.14:19-20: The angel swung his sickle and cut the earth’s vintage. The angel threw it into the great wine press of God’s fury.

The Grapes of Wrath: The originates from the notion of receiving (drinking) God’s wrath. In John Steinbeck’s book The Grapes of Wrath, the people are getting angry, frustrated, and filled with wrath. The food is being destroyed and the people are starving.

Pinot: In the French language, this term means pine. Essentially, this refers to the bunch (cluster) of grapes that look like the shape of a pine cone. Pinot noir refers to red wine grapes. Pinot blanc refers to white wine grapes.

Conclusion

Pinot noir, pinot blanc, potency, potent, potential, imbibe, drink

It was quite interesting to discover the wide variety of secular and nuanced uses of this term. I think we all can see how the Hellenistic (pagan) use of drinking provides an incomplete precursor to the importance of drinking in table fellowship and in sacramental practices. In ancient Greece and Rome, there were drinking parties (symposia), a Hellenistic social custom which took place after the meal. This was a forum for the men to debate, to praise and to plot. This becomes the early precursor to the business symposium, frequently occurring the corporate (business world).

In the Old Testament the disciple (student) “drinks in” the wisdom from the teacher (rabbi).

Mt.20:22:  The cup that Jesus will drink is an Old Testament metaphor for the acceptance of God’s plan (crucifixion) for Him. Jesus will take on sins on behalf of humanity. Jesus states that others who share in His sufferings and persecution will also “drink” this bitter cup of suffering.

Jn.4:9: Jesus, being counter-cultural, asks for a drink from a Samaritan woman, who was considered ritually unclean. Jews were forbidden to drink from any vessel they handled. Jesus also uses irony in the parable of the Good Samaritan. (The Samaritans were despised by the Jews.)

Jn.4:10: Jesus offers us a living water (influences of the Holy Spirit). With this water, one never thirsts, receiving refreshment, satisfaction, faith, love, joy, and everlasting life.

1Cor.10:20: become participants (having fellowship) with demons: evil spirts, idols, false gods, sin, immorality, worldly philosophies

1Cor.10:21: drink the cup of demons: drinking toasts at feasts and celebrations, drinking in fellowship with idols, drinking to evil powers

1Cor.11:27: drinking the Lord’s cup unworthily: lack of faith and reverence, improver observance of this ordinance, failing to follow Jesus’ intentions, failing to grasp the meaning of Jesus’ death

1Cor.11:28: examining oneself (before drinking the cup): discerning and understanding  the meaning of Jesus’ death

1Cor.11:29: drinking judgment upon oneself: one will be guilty of a sin against the Lord Himself

Rev.14:19-20: The reaping and treading of the grapes symbolizes the doom of the ungodly

Pinot comes from the pine cone shape of the bunch of grapes. As you also know, the Latin meaning provides for the etymology of the related word “potent.”  Not surprisingly, fermented grapes (wine) can be potent to some people.

Update: For Catholics receiving the Eucharist: many of us often can often fall into the trap of “going through the motions” in not fully realizing who [Jesus in the Eucharist] we have received. The same can be said in our attention, participation, and preparation for Mass.

“LGBTQ Catholics”: They seek to go to Mass and receive the sacraments but fail to acknowledge, repent, or discontinue their sinful lifestyle. They would be receiving the sacrament in a state of mortal sin. (Not good for your eternal soul!) They will be ‘drinking judgment’ upon themselves.

Priests improperly celebrating the Mass and causing sacrilege will ‘drink condemnation upon themselves in their vocation as priest.

Catholic Democrats in the House of Representatives state that Catholic teaching support legal abortion. They conveniently ignore the evil sin of taking of human life. They will be judged for publicly advocating for supporting abortion.

Governor Gavin Newsome wants California to be the premiere destination for “abortion tourism”. (Not a good look to be a travel destination for sin!)

Synodal process (pre-determined outcome): Questions are raised about its validity when a hand-picked group ratifies an already prepared agenda. One should not blindly accept the notion that the Holy Spirit ordains everything that results from the synodal process. With this logic, the Holy Spirit can approve of anything one wants, even something controversial or heretical. This calls into question the notion of erroneously invoking the Holy Spirit in order to promote one’s agenda. Scripture states Church leaders will inevitably held to a higher standard when being judged by God. (Church leaders must be reminded about this!)

[Greek] διδάσκω (didaskō): to teach, to instruct, to provide instruction, to explain, to teach doctrine, to lead to deeper understanding, to teach in a group setting; Mt.11:1, Lk11:1, Rom.2:21, Col.1:28, Col.3:16, 1Tim.2:12, 1Tim;11, 2Tim 2:2, Heb.5:12, 1Jn.2:27, Mt.9:35, Jn.14:26

A student using a wax tablet during this education

Background Information:

Secular/Hellenism: This term essentially focuses on the purpose and content of the message with the intent of teaching, instructing, and imparting formation. In the area of practical arts and crafts, the teacher forms a bridge to the knowledge and ability of the pupil. The aim is the highest possible development of the talents of the pupil. This provides the framework of a systematic and organized method of instruction for the pupil. This term is infrequently used in the religious sense. Although Hellenism sought to develop talents and abilities, this term is rarely found in Hellenism, where the gods were seen as distant and aloof. In the theater, conductors (poets) often instructed and trained the chorus in preparation for the performance of the play.

Old Testament: This term, occurring quite frequently, is related to several Hebrew terms. This subject matter may involve the religious sphere (doing God’s will), the use of weapons, or practicing a song. The religious sense of instruction becomes more concerned with the whole person and his education in the deepest sense. It makes no difference who provides the instruction. God, the head of the family, or the righteous may assume this function. Although there may be some commonality, the secular sense primarily aims to develop one’s talents and capabilities. On the other hand, the religious sense applies to the whole person and his education in the deepest sense. Therefore, I teach you the statutes and decrees as the Lord, my God has commanded me (Deut. 4:5). Whom did he consult to gain knowledge? (Isa. 40:14). Who trained my hands for war till my arms could bend a bow of brass (2Sam.22:35). Write out this song, then, for yourselves (Deut.31:19). Does the one who guides nations not rebuke? (Psa. 93:10). Teach me to do your will, for you are my God (Psa.142:10). Teach them to your children, speaking of them at home and abroad (Deut.11:19). Do not drive my from your presence, nor take from my your holy spirit (Psa. 50:13).

New Testament: This term, primarily meaning to teach or instruct, occurs in the gospels and in the first part of Acts in reference to the first followers and the early Church. Teaching is one of the most prominent functions of Jesus in His public ministry. Places of instruction included the synagogues, the temple, and other locations. Upon standing while reading scripture, Jesus would sit down and address the crowd. Likewise, Jesus would often sit down and teach His disciples and followers. The whole teaching is with a view of life with reference to God and neighbor. Jesus appeals to others calling for a decision to either the will of God or against it. Jesus does not view the Law in an absolute sense. The Law and scripture are a confirmation of His own relationship with the Father. Jesus is advancing the claim of God, which has as its goal the education and reformation of man according to the will of God.

The Gospels: Matthew’s gospel is essentially a teaching manual, where Jesus teaches in the synagogues, the Temple, and in the public arena. Luke’s gospel, influenced by the Hellenistic tradition, was written to the Gentles and the lowly common folk. Mark’s gospel was written in a blunt (matter of fact) way for those Gentiles and Romans who were experiencing persecution.  Essentially, Mark was trying to say, “Listen, folks, it is not going to be easy to be a Christian.” Unlike the other gospels, John’s gospel focuses on Christology, the nature of Christ. Teaching and instruction comes from Jesus’ inspiration from the Father and Holy Spirit.

Scripture:

“Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness.” Mt.9:35

This scripture shows the various locations of Jesus’ teaching ministry.

“He was praying in a certain place, and when He had finished, one of His disciples said to Him, ‘Lord, teach us to pray just as John taught his disciples.” Lk.11:1

A strong relationship (bridge) exists between Jesus and the disciples. This allows for the transmission of Jesus’ knowledge (teachings) to the disciples.

“The Advocate, the Holy Spirit that the Father will send in My name—He will teach you everything and remind you of all that I told you.” Jn. 14:26

This scripture shows how Jesus draws inspiration from the Father and Holy Spirit.

Didache: The Didache or Teaching of the Twelve Apostles was written before 150 A.D. Although not considered a canonical work, the Didache provides an insightful picture of the practices of the early Christian community. Didache 11,3 states “in regard to the apostles and prophets, act according to the doctrine of the gospel.” The Didache is essentially an instruction manual for the early Christians.

Conclusion:

Didache, didactic

In the Greco-Roman culture, it was very important for the young person to have a well-rounded education. This system of education became an early precursor to our current system of education of young people. I thought it was quite ingenious to have developed the wax tablet. This was an idea very much ahead of its time. Now today we have electronic tablets with a stylus.

In the Old Testament culture, the teacher (rabbi)/disciple relationship was also very instrumental in teaching the Law. Jesus continues this teacher/disciple relationship in the New Testament. It is interesting to note that each gospel had an intended purpose and audience. The Jews can more readily identify with kings. That is why Matthew’s gospel is identified with the three kings. The poor and the outcast can more readily identify with shepherds. That is why Luke’s gospel is identified with shepherds.

It makes sense that this term is very much stressed during the beginning of the Christian movement, which needed instruction. The Didache is the perfect illustration of this. Let’s be honest, the word “didactic” is not exactly a frequent word in current conversation. For example, a didactic novel sets out to make a moral argument. So I think you get the idea.

[Greek] λατρεύω (latreuō), [Latin] servire, [Latin] deservire: to worship, to serve, to worship idols (idolatry), to offer, to minister (to God), to do service, to render religious homage, to serve in religious duties, to pay homage, to render service; Lk. 1:74, Lk.2:37, Lk.4:8, Act.7:7, Act. 7:42, Act.24:14, Act.26:7, Act.27:23, Heb.8:5, Heb.9:9, Heb.9:14, Heb.10:2, Heb. 12:28, Heb.13:10, Rom.1:9, Rom.1:25, Php. 3:3, 2Tim.1:3, Rev.7:15, Rv.22:3

Helpers (acolytes) were employed to assist in worship at the temple at Delphi

Background information:

Secular/Greek Hellenism: In the secular culture, this term means to serve for a reward, to render services, and to serve (with no expectation of a reward). These situations occur where one works for free or works as a slave. Ordinary work is often rendered. This is seen as one who works in the service of the king. Any such disobedience may lead to punishment or death. This is seen as one in the service at the temple at Delphi. Such person is called a latreia (hired servant). In the classical Greco-Roman culture, it was a great honor to serve the state in some capacity. Serving the state may include being a civil servant, a soldier, or a govt. official (politician). Outsiders, farmers, and rustic villagers, not interested in serving the state, were subtly looked down upon by the city dwellers.

Old Testament: This term occurs around 90 times in the Old Testament. This term predominately occurs in the books of Exodus, Deuteronomy, and Joshua. This term is rarely associated with the prophets. This term means to serve in a religious sense, especially defined by sacrifice and cultic worship. In contrast to its original Greek Hellenistic meaning, this term does not apply to serving others in a religious or secular manner. In addition to its external cultic worship sense, this term also applies to one’s inner attitude, disposition of the heart, and moral conduct necessary for worship. This helps to shed some light on the uniqueness of the religion of Israel. You will worship God on this very mountain (Ex.3:12). You (Israel) will serve the enemies whom the Lord will send against you (Dt.28:48). You proceed to venerate and worship strange gods (2 Chr. 7:19). Your God, you shall worship (Ex.23:25). Cast out the gods your fathers served (Jos.24:14). Let my son go, that he may serve Me (Ex.4:23). If the Lord ever brings me back to Jerusalem, I will worship Him in Hebron (2 Sam.15:8). And there you will serve strange gods of wood and stone, such as you an your fathers have not known (Dt.26:64).

New Testament: Due to the influence of the Old Testament culture, this term never refers to human relations. Not surprisingly, this term takes on a strong cultic sense in the book of Hebrews. However, this cultic sense becomes secondary leading to an attitude of ministry and prayer. Essentially, this cultic sense becomes spiritualized. The New testament extends this term to every form of divine worship. The sense of prayer (adoration) is found quite frequently in scripture. Such examples include the temptation story and Anna’s prayer at the temple. These examples of adoration are seen when the recipient (God) is not readily visible (absent).

Scripture:

“Rescued from the hand of enemies, without fear we might worship Him.” Lk.1:74

This pertains to having a rightful attitude toward God.

“The Lord, your God, you shall worship and Him alone you shall worship.”  Mt.4:10

This speaks specifically to worshipping God.

“They worship in a copy and shadow of the heavenly sanctuary…See that you make everything according to the pattern shown you on the mountain.” Heb. 8:5

The temple and cultic represents the earthly pattern of the heavenly temple.

Letter of Cornelius, Bishop of Rome, to Fabius of Antioch  (251 A.D)

“Yet he (Novatian) was not unaware – how could he be? – that in it there are 46 presbysters, 7 deacons, 7 subdeacons, 42 acolytes….”

Acolytes comes from the Greek akolouthos (meaning an attendant).  We see them all the time in church, assisting and helping in the liturgical services.

Conclusion:

Idolatry, idolater, serve, deserve

I think most of us can visualize the acolyte serving the king. The acolyte bows down to the king saying, “Yes, your Magjesty. It will be done.” Or perhaps we can visualize the acolyte assisting in worship services at the Delphi Oracle. However, one may not readily associate an acolyte with a civil servant in the Greco-Roman culture.

When one thinks of the Old Testament, one can easily visualize cultic worship, either worshiping God or some idols. I did not realize that this term also applies to one’s disposition and moral character, needed to properly worship. Because of the Jesus’ role of Messiah, it is understandable that this cultic sense of worship would be overshadowed and minimized. There is no more need for such type of a cultic worship. It is interesting to note how that this term applies to prayer and adoration. Adoration becomes a spiritual form of worship.

The acolyte ministry began in Old Testament times. Scriptures tells of Samuel assisting the priest and of Elisha assisting Elijah. Even today, we see acolytes fulfilling many roles in the worship services. We see acolytes assisting in carrying books, chalices, and distributing Communion to Eucharistic ministers at Mass.

[Greek] ἔξοδος (exodos), [Latin] exodus: departure, exodus, exit, decease, way out, decrease; Lk.9:31, Heb.11:22, 2Pet.1:15

Moses leads the Israelites’ exodus out of Egypt

Background Information:

Hellenism: This term is used in a variety of ways: a means, an exit, a door, a mouth of a river, a going away, a banishment, a disappearance, a dissolution of marriage, a marching (campaign) out, a procession, a death (departure), and a coming to an end. The sense of the end of life is rarely found. Plato refers to forgetfulness as an exodus of the memory. The playwright Lysistrata makes mention of women getting away from their daily labors and obligations. This term also refers to the final scene in the Greek comedy (or tragedy) where the actors and chorus leave the stage.

Old Testament: This term occurs over 70 times, conveying a wide range of meanings with several related Hebrew terms. In Hebrew, this term essentially means going out. In Exodus, the second book of the Old Testament, Israel’s identity is deeply ingrained with deliverance. An architectural sense is used in reference to entrances, gates, and doors. This term can mean death (departure), going out, an ending, and a remaining. Departure can take on both a locational and chronological sense.  A geographical sense is used in reference to the outside nature (outer bounds) of the street in contrast in the inside nature (inner bounds) of the house. These chambers, just as long and wide, with the same exits (Prov.42:11). A just man gives way before the wicked (Prv.25:26). She ordered maid to stand outside the bedroom (Jdt.13:3). Joab lead the army out in force (1Chr.20:1). After their departure from Egypt, the Israelites came to the desert of Sinai (Ex.19:1). They seemed to be dead; and their passing away was thought an affliction (Wis.3:2). Rally your courage, once the soul has left (Sir.38:23). From the day one leaves his mother’s womb (Sir.40:1).

New Testament: Unlike the Old Testament, this term is used in a very narrow sense. Interestingly, this term rarely occurs (three times) in the New Testament. The book of Hebrews makes mention of the Exodus of the Israelites. In the two other instances, it means the end of life. This simply means the end or conclusion of Jesus’ life and work on earth. There is no reference to the destination of Jesus. The resurrection is not regarded a part of the conclusion of Jesus’ earthly life.

Scripture:

“By faith Joseph, near the end of his life, spoke of the Exodus of the Israelites and gave instructions about his bones.” Heb. 11:22

Joseph had faith in the future fulfillment of God’s promise. Joseph’s faith was renewed when near death.

“And behold, two men were conversing with Him, Moses and Elijah. Jesus who appeared in glory and spoke of His exodus that He was going to accomplish in Jerusalem.” Lk.9:30-31

This exodus of Jesus refers to the death, resurrection and ascension of Jesus that will take place in Jerusalem. This exodus also calls to mind the Israelite exodus to the Promised land.

“I shall make every effort to enable you always to remember these things after my departure.” 2 Pet.1:15

This calls to mind Peter’s witness to the truth, even as he faces the end of his life

Conclusion

Exodus

I was surprised to discover the many varied and nuanced uses of the term in Greek Hellenism. It is interesting to note that this term was an actual stage device used by the performers to leave the stage at the end of the play. The Greek playwright Aristophanes wrote the comic play Lysistrata in 411 B.C.  As a means to force the men to end the Peloponnesian war, the women went on an “exodus” (strike). Sounds like a very practical caste of women characters! Plato makes mention of forgetfulness as an exodus of the memory. One wonders if Plato might have been referring to dementia or other memory related conditions during old age.

I was not surprised that exodus plays a very prominent role in the Old Testament. I was surprised by the frequent nuanced meanings used for this term.

Speaking of exits, here is something you may not realize. You are seated in a stadium or arena. You see those tunnels (exits) located under the seats all around the arena. This passage is actually called a vomitorium. Yes. You heard this right! I imagine some of you will make your exodus and Google this. This is where you fans “spew” out of the arena. These are also pathways in which the actors enter and leave the stage. Contrary to popular legend, it is most likely that the ancient Romans never designated spaces for the purpose of actual vomiting.  So, I will not take my exit from this post.

[Greek] προσφέρω (prospherō), [Latin] offere, [Latin] oblatus, [Latin] inducere, [Latin] arbitrare, [French] entrer, [French] introdruirer: to bring to, to offer, to present, to hand over, to lead to, to bear toward, to carry forward, to succeed, to make an offering, to carry to, to prosper, to deal with, to render successfully; Heb. 12:7, Mt.22:19, Lk.23:14, Mt.2:11, Mt.4:24, Mt. 8:16, Mt. 9:2, Mt. 9:32, Mt.12:2, Mt. 14:35, Mt.17:16, Mk.10:13, Lk.23:36, Jn.19:29

The Jews hand over Jesus to Pontus Pilate

Background Information:

Secular use: This term is used in a variety of ways. In a historical context, this term means to bring news, to act, to present gifts, and to encounter someone. In a poetic context, this term is used to bring to and to apply. In a medical context, this term means to set before and to give to. In a philosophical context, this term means to take or to enjoy.

Old Testament: This term refers to several related Hebrew meanings. In addition to its cultic sense, this term refers to approaching, appointing, presenting, and appearing. He drew near a camp (Ex.32:19). I shall appoint myself before Him (Job.31:37). Pharaoh was already near then the Israelites looked up (Ex.14:10). Bring an animal offering the Lord (Lev.1:2). You must present yourselves by tribes (Josh.7:14). You have become an object of scorn (Eze.22:4). Moses laid their case before the Lord (Num.27:5).

New Testament: This term is used in the sense of bringing, acting (behaving) towards others, handing over, and offering. In providing discipline, God acts like a father. The sick, paralyzed, and possessed are brought to Jesus. Jesus is handed over to Pilate. Money, coins, and talents are given. The traditional Old Testament practice of offering sacrifices becomes obsolete in light of Jesus’ role of Messiah.

Scripture:

“Endure your trials as discipline; God treats you as sons. For what son is there whom his father does not discipline?” Heb.12:7

Trials (suffering) can be viewed as discipline. Like a father who knows what’s best for us, God administers discipline like a loving Father.

“You brought this man to me and accused Him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him.” Lk.23:14

The Jews hand Jesus over to Pilate. The Jews fear Jesus’s authority and influence.

“Show me the coin that pays the census tax. Then they handed Him the Roman coin.” Mt.22:19

Jews handed Jesus a Roman coin in order to trick Jesus about who has authority. Jesus sees through their deception and indicates different types of authority.

Prospero: This is the Spanish name meaning wealthy. This is the Latin name meaning fortune. This is also the name of one of Shakespheare’s more complex characters. Like his name, Prospero “succeeds” in both garnering sympathy, scorn, and finally again sympathy in the play The Tempest. The Tempest serves as Shakespeare’s swan song as a successful and prolific playwright. Many critics have commented that Prospero becomes a surrogate for Shakespeare’s creative process.

Conclusion:

Proffer, prosper, prosperity, offer, oblate, induce, introduction, arbitration, enter

I would haven’t considered that this term would be used in a poetic or medical context. I am not surprised that this term is found in a philosophical context. To be honest, I am not very familiar with Shakespeare’s The Tempest. Perhaps this character Prospero is appropriately named for being so successful in emotionally manipulating the readers (and audience).

Considering the predominant cultic practice in the Old Testament culture, I was surprised by the many other uses of this term. Later, in the New Testament culture, the practice of offering sacrifices essentially stops, undergoing a profound paradigm shift. This is in part due to role of Jesus as the Messiah, who is accessible to us. Instead of offerings, people come to Him to get healed.

Although, the word proffer is hardly used, this term relates to offering a resignation or a pension plan. When one carries forward, accomplishes, or succeeds, one prospers.

[Greek] φωσφόρος (phōsphoros), [Latin] lucifer: light bringer, the morning star, day star, giving light, lighter bearer, 2 Pet. 1:19

Venus, the Morning Star

Background Information:

Cosmology: This term was used to identify the planet Venus in its morning appearance. This planet lies in its orbit between Earth and the Sun. Depending on Venus’s position, it can be seen in the eastern morning sky before the Sun rises or as the evening star in the western even sky before the Sun sets. Venus is the brightest object in the sky after the Sun and the Moon. Venus never rises.

Greek Mythology: Phosphorus (Light-Bearer) was the name of the morning star Venus. Eosphoros (Dawn-Bearer) was the name of the same evening star. Art has portrayed this god as a youthful rider bearing a torch. This god was called upon by those who needed guidance (illumination) in their paths

Old Testament: In the Old Testament and Rabbinic Judaism, the stars receive and execute the divine commands of God. Stars become an aspect or manifestation of God. A star can represent a king as a figurative extension of a lofty body. In Hellenism, light signifies what is grasped philosophically and speculatively. However, in the sphere of faith, light signifies saving power. Oftentimes, these belief systems may intersect.

Scripture:

“How you have fallen from the heavens, O Morning Star, son of the dawn!” Isa.12:14

This refers to the king of Babylon who fell from grace. There is no mention of this king’s prior rise to grace. As a general rule, this rise couldn’t have occurred without God blessing. Then Babylon fell due to its desire for wealth and power. The word Lucifer was the common Latin word in the Vulgate (4^th century) for the Greek phosphoros. This is the only scripture passage that in which Lucifer could be perceived as a personal name. In other places in scripture, lucifer refers to the dawn and the constellation. Interestingly, Peter also refers to Rome as Babylon.

New Testament: 2 Peter reminds its readers of the divine authenticity of Christ’s teachings. Scripture makes mention of a shining star (Jesus) who will finally emerge after a long period of darkness. The following scripture passages (2 Pet. 1:20-21) indicates an assurance of this prophecy. A prophecy will come not through a matter of personal interpretation, but through human beings moved by the Holy Spirit.

Scripture:

“Moreover, we possess the prophetic message that is altogether reliable. You will do well to be attentive to it, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts.” 2 Pet.1:19

Jesus will be that morning star provide light in this darkness. Scripture assures that this will come to pass.

Conclusion:

Phosphorous, phosphorescent, phosphorescence

It is not surprising that Greek mythology comes from cosmology. With this comes the human desire to seek help from the gods. Man sought illumination and guidance from Phosphoros, the Light Bearer.

The Old Testament culture continues to see these lights as a manifestation of God. It is interesting to see how the name Lucifer becomes identified with Satan. Although Lucifer is not directly tied to Isa.12:14, there are still elements of Lucifer being a fallen angel.

The term Lucifer comes from the Latin lux (meaning light) and -ferre (meaning to carry). This essentially means “light bringing”. Paul mentions that Satan masquerades as an angel of light (2 Cor. 11:14). Jesus mentions that Satan falls like lightning from the sky (Lk.10:18). Lucifer becomes a fallen angel. Dante’s Inferno and Milton’s Paradise Lost make mention of Lucifer.

One more piece of light trivia: Phosphorus glows in the dark. It has phosphorescent properties.

[Greek] ὀρχέομαι (orcheomai), [French] danser: to dance, to set in motion, to leap, to perform, to lift up the foot, to dance in a row; Mt.11:7, Mt.14:6, Mk.6:22, Lk.7:32

A fresco of King David leaping before the Ark (by Johann Baptist Wezel Bergl)

Background Information:

Greek theater (stage): The orchestra (dancing area) was the semi-circular part of the theater between the stage and the audience. This is the area where the dancers and musicians performed. A choros is a group of dancers. An orchestres is an individual dancer, performer, or actor. In other situations, the orchestra served as VIP seating for important officials (senators, magistrates, playwrights, philanthropists).

Choros: This group of singers, dancers, and actors would perform in the orchestra. On some occasions, they would wear costumes in their performance. Typically, they would dance rhythmically in circles in separate groups. In ancient Greece there was no mixing of gender in their performances. The term choros is actually related to the Greek choreuin, meaning to dance. The playwright or (sometimes the patron), who managed the choros, was a chorego (choreographer).

Old Testament: This term, expressed by 6 different Hebrew words, conveys a much more meaningful and richer sense in Old Testament worship. Dancing is perhaps more accurately described as leaping, skipping, and whirling. Most notably, King David leaps before the Ark of the Covenant. In addition, there are instances of dancing over ill-gotten spoils, dancing before idols, and dancing for joy. Several scripture passages indicate the time to dance and a divine command to dance. Leaping and skipping usually occurs upon the sound of a voice or musical instrument.

Leaping and skipping: King David was jumping and leaping before the Lord (2 Sam.6:16). The Amalekites were celebrating because of all the rich plunder they had taken from the Phillistines (1Sam.30:16). A time to mourn, and a time to dance (Eccl.3:4). Let them praise His name in dance (Psa.149:3). As Moses drew near the camp, he saw the calf and the dancing (Ex.32:19). The young women shall make merry and dance (Jer.31:13).

New Testament: Surprisingly, this term takes on a minor and even peripheral role in the New Testament. Unlike the leaping and skipping deeply ingrained in Old Testament worship, this term conveys the mere act of dancing in joyous and festive occasions. In parables, this term is found in children’s games and in celebrating the return of the prodigal son. In addition, at a birthday celebration, Salome dances before King Herod. As she charms King Herod, she gets King Herod to cut off John the Baptist’s head.

Scripture:

“To what shall I compare this generation?  It is like children who sit in marketplaces and call to one another. ‘We play the flute for you, but you did not dance, we sang a dirge, but you do not mourn’”. Mt. 11:16-17

The dancing may allude to the wedding feasts that Jesus invites us to.  The dirge may allude to the death of John the Baptist. Scholars claim that this generation may refer the Jews and current generation who opposed the Christian following.

“But at a birthday celebration for Herod, Salome, the daughter of Herodias, performed a dance before the guests and delighted Herod.” Mt.14:6

Salome charms King Herod. King Herod accepts her request to have John the Baptist beheaded.

“Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing.” Lk.15:25

The father welcomed back his lost younger son. The father celebrated this event with a feast. This parable images the Father’s everlasting mercy.

Conclusion:

Orchestra, orchestrate, orchestral, dance

The Greek stage played a very important role in the development of the orchestra. I did not realize that the orchestra was originally the space between the stage and the seats. Small groups of musicians performed in this area. So it is not surprising that this would lead to the development of the modern orchestra. It was also interesting to note that the person who directed the choros is the choreographer.

The Illiad Book 18 (760-710 B.C.) makes the first reference to a physical stage and chorus of dancers. Aesop’s Fables makes reference to this term as like children at play.

I was already aware of King David’s leaping before the Ark of the Covenant. But, I did not realize that dancing (leaping) is fully ingrained with Old Testament worship. I was also very surprised by the many references to dancing or leaping. It was very interesting to see that scripture gives a command to dance and indicates a time to dance. This type of worship most likely involved leaping and twirling, rather than the modern understanding of dancing.

It was very interesting to discover that dancing plays a very minor and peripheral role in the New Testament. In these few examples, dancing is involved with children’s games or celebrations, not so much with spirituality. However, elsewhere in the New Testament, the leaping of the infant John draws parallels with King David before the Ark of the Covenant. King David and John leap in the presence of the Spirit.

In contrast to King David’s leaping, Salome performs an exotic and elaborate dance. This type of dance was derived more from the Hellenistic traditions.

[Greek] σπεκουλάτωρ (spekoulatōr), [Latin] speculator; scout, executioner, military scout, guard, body guard, attendant, investigator, courier, messenger, soldier, watcher, spy, lookout officer, imperial guard; Mk.6:27

In return for representing the interests of the Roman Empire, King Herod was provided with a contingent of Roman soldiers

Background Information:

Peter and Mark: Historical and scriptural evidence indicates that Peter and Mark worked together in ministry. Biblical scholars believe that 1 Peter was written before 62-64 AD. Peter and Mark were both in Rome at this time. Peter was eventually martyred around 64 AD by the Emperor Nero. In 1 Pet.5:13 Peter lovingly refers to Mark as his son. Essentially, Mark was a disciple, apprentice, interpreter, and scribe for Peter. Later, Mark’s gospel provides an accurate and faithful record of Peter’s teachings.

Mark’s Gospel: Mark wrote his gospel primarily to the Roman and Gentile audience. Mark was very familiar with the Roman culture. Written around 70 AD, this gospel provides a blunt and realistic picture that Christians may face struggles and persecution. Mark essentially says, “Look, folks, it’s not going to be easy being a Christian.” There are frequent references to Latinisms, which are Greek spellings of Latin words. The Latin speculator comes from the Greek spekoulator.

Roman Empire: King Herod was a Roman-appointed king of Judea. He was expected to support the interests of his Roman patrons. In return, he received a contingent of 2000 soldiers, including a personal military guard. This contingent was based on the model of the Pretorian Guard, formed of elite soldiers in Italy. This guard customarily surrounded Herod during public functions (ceremonies, public events, and banquets). There was an ever-constant tension between the Roman Empire and the growing Christian sect.

Roman guard: In addition to guarding King Herod, the soldiers took on several functions and roles: scout, watchman, guard, attendant, courier, spy, and executioner. Herod had already arrested John the Baptist and put him in prison. Herod still feared John, despite his being in prison. Salome, Herodias’s daughter, danced for Herod. In return, Herod granted her anything she asked. Salome asked for John’s head on a platter. Because he did not want to break his promise to her, Herod later ordered his guard to kill (behead) John.

Scripture:

“So he promptly dispatched an executioner with orders to bring back his head. The soldier went off and beheaded him in prison.” Mk. 6:27

The Roman guards, in addition to guarding King Herod, were expected to perform various activities such as an executioner.

Conclusion:

Speculator, speculation, speculate

Although indirectly related to this term, the background of Peter and Mark provides an important insight into their understanding of Roman culture. Some non-Catholics speculate that Peter never was in Rome, in the first place. In 1 Pet. 5:13, Peter makes reference to ‘the chosen one at Babylon’. This phrase refers to the Christian community in Rome. Peter couldn’t very well say, ‘Here I am with the Christians in Rome.’ Babylon seems to be an appropriate term for Rome! Because of the persecution of these Christians in Rome, Peter had to use code words. Not surprisingly, Peter was eventually martyred in Rome. This also provides the background and context for Mark’s gospel.

Mark was writing to the Christians who were facing persecution and struggles. I think Mark was able to show a unique insight into Herod’s motives. As one already familiar with Roman culture and society, Mark understood Herod’s complicated position as a Roman appointed king who needed to keep the peace with the Christians in Judea. Mark mentions that Herod was distressed about keeping his word to his guests. Perhaps Herod’s need to save political “face” was stronger than his fear of John the Baptist.

It is also interesting to note that these early military guards performed a vast array of functions, similar to today’s military services and armed forces. Unfortunately, sometimes this includes killing and executing, depending on one’s geography or ideology in the world today. Now this term primarily takes on a financial sense (finance, stocks, derivatives, bonds, and commodities). This sense first appears in 1778. It is interesting to note how the term’s meaning has changed over time. This meaning changes over time from a strict observer to one who contemplates what they observe to one who contemplates and acts on what they observe. Today this could be a Navy Seal or a Wall Street financial analyst.

[Greek] μορφόω (morphoō), [Latin] formare, [German] ordnen: to form, to be formed, to fashion, to change one’s appearance, to be conformed, to be like Christ, to shape: Gal.4:19

Background Information:

Greek Hellenism: Essentially, this term means to form or to fashion. This term takes on a middle voice, whereby the subject is passive. This idea pertains to the classical Greek notion of giving an outward expression of one’s inner character. In addition, inanimate materials can be shaped or formed by an artist. Material is formed or fashioned by the sculptor. A painting is fashioned by the artist into an image.

New Testament: Interestingly, this term is not found in the Old Testament. This term is only found once in the book of Galatians. Paul, concerned for Galatians’ welfare, is worried that the Galatians will revert to their former ways. Paul is presented as a mother who cares for her children. Like an expectant mother experiencing labor pains, Paul worries (groans) about when Christ will be formed in the Galatians. Paul’s goal is for Christ to be “fashioned” in the Galatians.

Scripture:

“My children, for whom I am again in labor until Christ be formed in you!” Gal.4:19

Paul is hoping that Christ will be formed in each Galatian.

Conclusion:

Morph, transform, metamorphosis, form, order

I still think that the Greek classical notion of an outward expression revealing one’s inner character still holds true today. This shows one’s true nature. This becomes a precursor to what it means to be fashioned or formed. I thought it was interesting that this term was not found in the Old Testament culture. This makes sense in that God was viewed in a more distant, sometimes fearful manner. The notion of an intimate relationship with God in the Old Testament culture was nearly unheard of. This only occurs later with Jesus in the New Testament.

In addition to being presented as a spiritual father, Paul experiences “labor” as a spiritual mother for the Galatians. Not surprisingly, Christ being formed in oneself also evokes images of a baby in the womb, needing nourishment and attention. Paul also is acting like a concerned father who is concerned for his children’s spiritual growth. This reminds me of the many parents, worrying about their kids’ faith, dropping off their kids for RE classes. So, I guess it is not surprising that religious education is also called religious formation.

[Greek] φεύγω (pheugō), [Latin] fugere, [Latin] recedere, [Latin] transire, [Latin] profugere, [French] refugier, [German] fliehen: to flee, to escape, to run away, to shun, to seek safety, to vanish, to avoid, to seek flight, be a fugitive; Mt.24:16, Heb.12:25, Heb.11:34, Rev.16:20, 1Cor.6:15, 2Tim. 2:22, Rev.12:13, 1Cor.13:8

The galley slave Ben Hur, through an act of bravery, gains his freedom

Background Information:

Secular Greek: This term primarily takes on the sense of fleeing (escaping) from someone or something dangerous, and from the authorities. Such examples may include running from wild animals, poisonous snakes, deadly plagues, or attacking enemies. The object of danger may also be presented in literal (slavery) or metaphorical (evil) forms.

Runaway slaves: This example is perhaps best illustrated by the runaway Greek (or Roman) slave escaping from his keeper (authorities). There are actual historical records showing slave-owners branding a tattoo over the slave’s forehead. In the Greek culture, slaves would have such a tattoo saying, “katekhe me, phuego”, meaning “Stop me, I am a runaway slave.” This method was used to ensure the escaped slave’s return. In the famous movie, the galley slave Ben-Hur, through an act of bravery, escapes from his bondage and regains his freedom, becoming a champion charioteer.

Old Testament: This term is represented by 8 different Hebrew roots, meaning: flee, escape, depart, take flight, hasten, and go through. Interestingly, this term does involve a legal or criminal context, but rather a moral context. A Hebrew idiom, “departing unto their tents” refer to separation of the 10 tribes of Israel. A contemptuous insult or treacherous attack will drive away any friend (Sir.22:22). Flee from sin as a serpent (Sir.21:2). The wicked flee but none follow (Prov.28:1). The wind hurls itself at Job and sweeps him from his place (Job.27).

New Testament: This term takes on the sense of fleeing, escaping, and avoiding. Revelations provides another dimension in the sense of disappearing or becoming invisible. This term, often presented in the present tense, indicates the continual need of action. Quite often, the objects to be avoided are presented as metaphors and tangible realities. Such examples include temptation, immorality, and vices.

Scripture:

“Then those in Judea must flee to the mountains.” Mt.24:16

This involves physically leaving a location in response to a crisis.

“See that you do not reject the one who speaks. For if they did not escape when they refused the one who warned them on earth, how much more in our case if we turn away the one who warns from heaven.” Heb.12:25

In this context, there is not really much difference between rejecting and escaping. Both lead to dire consequences. Rejecting the voice of Christ will lead to more serious consequences.

“So turn from youthful desires and pursue righteousness, faith, love, and peace, along with those who call on the Lord with purity and heart.” 2 Tim. 2:22

These youthful desires may involve material desires, carnal desires, selfish desires, vices, and immorality.

“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. But you, man of God, avoid all this. Instead, pursue righteousness, devotion, faith, love, patience, and gentleness.” 1Tim.6:10-11

Paul tell is Timothy, a minister,  to avoid the pursuit of riches. This idea strays from the gospel message of Jesus.

Conclusion:

Fugitive, refuge, transit,  refugee, flee, recede

It was interesting to note, that for such a cosmopolitan Greco-Roman culture, this term essentially referred to the simple notion of escaping. This immediately comes to mind past epic movies. Perhaps it’s Charlton Heston as Ben Hur or Kirk Douglas as Spartacus.

I was surprised that the Old Testament culture did not use this term in the criminal or legal sense, but primarily in the moral sense.  Perhaps, this was due to its simpler culture, relying on God.

This moral sense continues in the New Testament culture, where one is warned about being lead into temptation. I thought it was very telling that Paul needed to warn Timothy, a leader in ministry, about the allure of wealth. In as sense, Jesus is telling Timothy to “run away” from this temptation! Yet, in our current culture, there are some preachers and ministers who preach the “wealth and prosperity gospel message.” Therefore, many people in the pews now equate prosperity with “financial blessings.” I do not think Jesus was talking about financial “blessings!” I think this detracts from Jesus’ message of accumulating spiritual treasures.

[Greek] πλάσσω (plassō), [Latin] formare, [German] bilden: to form, to mold, to fabricate, to be created, to be molded, to be fabricated, plastic; 1Tim.2:13, Rom.9:20

Greek origin myth: Pandora opening the box

Background Information:

Greek mythology: Since little was understood about how the world works, origin myths were developed to explain such phenomena. A famous example of such a myth involved Pandora’s Jar. Out of vengeance toward man, Zeus ordered Hephaestus, the Greek god of blacksmiths and sculptors, to create Pandora. Pandora was created out of earth and water. Pandora was the first woman on earth. Pandora was given a jar. This jar contained all the evils in the world. Pandora was instructed never to open this jar. However, out of curiosity, Pandora opens up this jar. Well, you know the rest of the story.

Old Testament: This term presents God as the Creator who gives shape and form. God formed the earth and man. God molds and shapes the guidance, liberation, and punishment for man. Greek Hellenism presents man living on two levels, that of body and that of soul. In contrast, God forms man, integrated with body and soul. In some examples, even God Himself is sometimes often described as with human characteristics. Then the Lord God formed the man out of the dust of the ground and blew into his nostrils the breath of life, and the man became a living being (Gen.2:7). The One who fashioned the hearts of all of them knows all their works (Psa.33:15). Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you (Jer.1:5). Take care! I am fashioning evil against you and making a plan. Return, each of you, from his evil way; reform you ways and your deeds (Jer.18:11).

New Testament: This term is primarily used in the sense of to make or to mold. God is likened as a potter who molds and shapes His creation, man. This becomes a reminder of God’s power over creation. This term also indicates that Adam was first formed. This belief system, the older ranking first, contributes to the cultural values of the secondary status of women in society. Eve, like other women, takes on a secondary social status subservient to men. For the most part, a patriarchal system existed at this time. This belief systems was taken for granted in Hellenism and Judaism. However, this idea is eventually later abandoned in practice in the New Testament.

Scripture:

“For Adam was formed first, then Eve.” 1 Tim.2:13

Women historically had taken on a secondary status in patriarchal societies. For better or not, this scripture passage reinforced this idea. These values were present in the Greco-Roman, Hellenistic, and Jewish cultures. This idea starts to change in the New Testament era.

“But who indeed are you, a human being, to talk back to God? Will what is made say to its maker, ‘Why have you created me so?’” Rom.9:20

This is a reminder of God’s majesty and sovereignty. Man is dependent on God.

Conclusion:

Plastic, plasm, plasma, plaster, form, format, build

Pandora’s Jar? Don’t you mean Pandora’s Box! Yes. Actually later translations changed this from a jar to a box. As everyone knows, opening up Pandora’s Box means unleashing something potentially dangerous. It is interesting to note that there is a commonality between Eve and Pandora. Both were created from the earth. Both made a bad decision.

It becomes readily apparent that Genesis becomes the origin (pardon the pun!) for God creating and breathing life into Adam and Eve. God is the potter. We are his pottery. God already knows are our heart, path, and destiny.

It is also interesting to note that the New Testament culture begins to tear down that notion of the secondariness (second-class nature)  of women. Women play a more prominent role in this still patriarchal society (Elizabeth, Mary, Mary Magdalene, Mary and Martha, etc.). In a reversal of the Genesis story,  Mary (New Eve) first comes into the picture as the pure vessel, then Jesus (New Adam) follows. Jesus couldn’t find a better vessel to be born into! God couldn’t have created and formed a better redemption story!

‎[Greek] χαίρω (chairō), [Latin] habere (havere), [Latin] guadere, [Latin] salus, [French] avoir, [German] heil, [German] gesundheit: to rejoice, to be happy, to be well-off, to be glad, to hail, to give a greeting, to favor, to say hello; 77 scriptures

Ave (Have) means “Hail!”: a first century welcome mat in front of a house in Pompeii

Background Information:

Greek Hellenism: This term means to rejoice, to be merry, and to greet.

1. In Classical Greek the expression “go and rejoice” means to wish someone well upon his departure.
2. This action expresses a feeling of gratitude to others. This reciprocal relationship can occur between man and with the gods. Men show gratitude to the gods for the good things (grace and favor) they have received.
3. In other words, one who receives charis (favor), will then express charis (favor) toward others. This expression of favor toward others becomes a common mode of greeting among Greeks.

Old Testament: This term means to rejoice, to be glad, and to take pleasure.

1. This term, linked to 10 related Hebrew terms, takes on over 80 many nuanced meanings.
2. One common meaning refers to “shalom”, meaning to be happy.
3. Interestingly, the paradoxical thought of rejoicing (joy) in suffering was first developed in Judaism (2 Macc.6:30).
4. This theme again occurs in 1 Pet. and James in the New Testament.

New Testament:

Greeting others:

1. The classical Greek method of greeting others is found in several situations in the New Testament.
2. This is illustrated by an expression of good wishes upon encountering that person.
3. Christianity adds elements of peace, love and mercy in this greeting. The angel Gabriel’s encounter with Mary adds another dimension to this context.
4. Instead of calling Mary by her name, Gabriel calls her “full of grace”, which is essentially a new name (title) for Mary.
5. Luke uses the Greek kecharitomene (highly favored) for Mary, which is the perfect passive participle of charitoo (to endow with grace). This indicates a CONTINUAL AND PERFECT ENDOWING OF GRACE.
6. When God gives new names (titles) to someone, it means that God has important plans for you. Abram ==> Abraham, Sarai ==> Sarah, Jacob ==> Israel, and Simon ==> Peter are other such examples.

Paul’s letters:

1. Rejoicing is involved with his work as an apostle.
2. This term is found as a fruit of the Holy Spirit, in fellowship, in the kingdom of God, and in suffering.
3. Joy is an essential factor in the relation between apostle and community. Rejoicing is found both in the present and in eschatological sense.
4. The paradox of joy in suffering comes from the antagonism and persecution the Christians face in the world.

James and 1 Peter:  James 1:2, in the tradition of Jewish Wisdom, was written to the twelve tribes in the Diaspora. This scripture passage considers it a joy when one encounters various trials. Unjust suffering even becomes a grace and a blessing. The linking of rejoicing and suffering becomes an established tradition in the New Testament era, in light of the sufferings of Jesus.

John’s Gospel: The time of rejoicing is present with Jesus. Rejoicing and fulfillment are related to the person of Jesus. Throughout his gospel, John points to the many examples of rejoicing. Rejoicing cannot be lost and obtains the ultimate victory despite the hatred of the world.

Scripture:

 Lk.1:28: “And coming to Mary, the angel Gabriel said, ‘Hail, favored one! The Lord is with you.’” (God gives Mary a new name (title). The angel greets Mary with good news that God has important plans for her. This event is much more than a greeting.)

Jas.1:2: “Consider it all joy, my brothers, when you encounter various trials.” (This scripture passage relates the paradoxical idea that joy (rejoicing) can be found in suffering. Blessings somehow will come to that person.)

Etymology:

1. The Latin verb habere (havere or avere) means to hold, to have, to consider, and to regard.
2. The Latin verb avere, focusing  on performance, means to be well or to fare well.
3. The related Latin verb salvere, focusing on health, means to be in good health.
4. Salve, similar to ave, was considered a commoner’s greeting.
5. The related French greeting salut means hi. From this we get salute and salutations.

Gaudete Sunday: This is the third Sunday in Advent. The Latin word gaudete means rejoice. The priests and deacons were rose vestments.

Conclusion:

Charism, charisma, Ave, Gaudete, have, habitation, habit, salvation, salutation, gesundheit, heil, avoir

“Ave” was a common Roman military greeting and salute. One can easily imagine soldiers coming to attention saying, “Ave, Proconsol!” or “Ave, Caesar!”

The Latin form of Eve is Eva. Perhaps, it’s not a coincidence that Ave is Eva spelled backwards. Paraphrasing St. Irenaeus, Mary’s obedience unties the knot of Eve’s disobedience. So, in a sense, Mary also welcomed the Holy Spirit. It is significant to note that the perfection of grace bestowed on Mary comes not from just personal opinions but from the original Greek scripture itself.

Perhaps not all of us are familiar with James 1:2. For many this scripture passage can be very difficult to comprehend (being joyful while suffering?)

It is a mystery why would God would allow these things to happen to us. Maybe these could be blessings in disguise. Perhaps God may be calling you to be a saint. But often our reply is, “But I don’t want be a saint!”

“If God causes you to suffer much, it is a sign that He certainly intends to make you a saint.” St. Ignatius of Loyola

The fruits of unjust suffering can potentially lead to sainthood. From these difficult times and events, we see how many people have helped others in need. Perhaps, it is fitting that we celebrate Gaudete (Rejoice) Sunday on the third Sunday of Advent.

Semper Gaudete! (Always rejoice!)

Salve! (be in good health!)

Gesundheit! (good health!)

[Greek] φήμη (phēmē), [Latin] fama: saying, report, news, rumor, fame, word, common report, divine utterance, reputation, gossip, opinion; Mt.9:26, Lk.4:14

Background Information:

Greco-Roman mythology: Pheme was the goddess of fame and gossip. Pheme was said to have pried into the affairs of the gods and mortals. She was described as one who initiates and furthers communication. Pheme would start to whisper about others until everyone knew about it. The people she favored were notable and renowned. Those who defied her were scorned and plagued with rumors. Her divine utterance (with a horn) cannot be stopped. The related Roman goddess was named Fama. Aischines’ Timarchus states “But concerning the life and deeds of me, an incontrovertible rumor spreads of its own accord throughout the city, and brings private deeds to the attention of all, and often even prophecies what is going to happen.” (346 B.C)

Old Testament: Isa.61:1-2 makes reference to a messiah who has been filled by the Spirit of the Lord God. This scriptural passage, having important Christological and doctrinal implications, encapsulates the Jewish expectation of the New Messiah would bring good news to the afflicted, brokenhearted, captive, and mournful Israelites. In Luke 4:18, Luke references Isa.61:1-2 as Jesus reads from Isaiah’s scrolls in the synagogue. As a result, Jesus claims that scripture is fulfilled upon hearing of this scripture. “The Spirit of the Lord God is upon me, because the Lord has anointed me; He has sent me to bring good news to the afflicted, to bind up the brokenhearted, to proclaim liberty to the captives, release the prisoners. To announce a year of favor from the Lord and a day of vindication by our Go; to comfort all who mourn.” Isa.61:1-2

New Testament: This term appears twice, indicating a report, news, word, or information. Although these situations differ, news (word) of Jesus’ actions had ultimately spread throughout the land. Jesus healed the two blind men. After failing to heed Jesus’ wishes to keep this event quiet, these men went out and spread the word about what happened. News of Jesus’ actions (teaching and miracles), guided by the Holy Spirit, spread throughout the whole region. In addition, Jesus reveals that prophecy has been fulfilled upon His reading of the Old Testament scripture of Isa.61:1-2.

Scripture:

“Jesus returned to Galilee in the power of the Holy Spirit, and the news of Him spread throughout the whole region.” Lk.4:14

Jesus’ actions and deeds were being known throughout the whole region in part through His appeal to the lowly and simple people. This provides an indication that Luke was writing to this audience.

“And news of this spread throughout that land.” Mt. 9:26

The crowd was amazed that Jesus could bring this dead girl back to life. Word of this news spread all over the land.

Conclusion:

Blasphemy, blaspheme, euphemism, fame, infamy

It is interesting to note that the Greco-Roman culture also dealt with rumors, gossip, fame, and infamy. This must have been a very big deal back then, even to have a goddess of fame and gossip.  I can only imagine that the wealthy and powerful would wield power in releasing information to help or hurt others. Let’s not forget all of those Greek and Roman government officials seeking fame and fortune. (We could also say the same with our current culture). Then there were emperors who thought they were gods!

Rather than providing a good (eu-) sounding meaning (euphemism) for death (passing away), Jesus died an excruciating death on the cross.

Essentially, the Hebrews (Israelites) were seeking the good news of their promised Messiah. Later, Jesus claims that prophecy has been fulfilled in that He brings good news to all. It also interesting to see how blasphemy can be tied to scandal. One can become scandalized if one is offended by others’ “unsuitable”  beliefs. The Jews were scandalized that Jesus would claim to be God. Because of this blasphemy, Jesus is put on the cross.

Recently, in the secular world, many feel scandalized by opposing ideas and thoughts. This is occurring on college campuses, where many students become offended by opposing ideas and speech. It seems people are finding more and more things to be offended about. One becomes fearful of upsetting or offending another one’s cultural sensitivities when putting on a cultural or social event. Even speaking engagements on campus are being disrupted and cancelled by those who oppose their viewpoints.  And I thought colleges were places for the free exchange of ideas.

[Greek] ὄψις (opsis), [Latin] faciem: appearance, vision, optics, countenance, face, look, sight, act of seeing, view, aspect, that which is visible; Jn.11:44, Rev.1:16, Jn.7:24

Elements of opsis: (costumes and masks) were designed to evoke an emotional response from the audience

Background Information:

Greek theater: This Greek term is appropriately tied to the theater. The theater (theatron) is a place of seeing. Opsis pertains to the visual elements of a theatrical production. Such elements, including masks, scenery, costumes, props, and decorations, are intended to evoke emotional responses from the audience. The dramatic tragedies and comedies performed on the stage typically evoke such emotional responses. Plato, whose philosophy of ideas is an extended meditation of sight, believed opsis was an important component of the theater. This idea begins the later study of studying the optics for a target audience.

Old Testament: This term takes on a variety of meanings and uses. Out of the ground, the Lord God made grow every tree that was delightful to look at and good for food (Gen.2:9). Joseph was strikingly handsome in countenance and body (Gen.39:6). The lampstand was made according to the patter which the Lord had shown Moses (Num.8:4). Face to face I speak to him (Moses) (Num.12:8). I saw there the glory of God (Ezek.8:4). God knows well the moment you ate of the apple (Gen.3:15). Moses stands on the rock in Horeb in the presence of the elders of Israel (Ex.17:6).

New Testament: On the other hand, this term, found quite infrequently in the New Testament, refers to faces and physical appearances. Lazarus’ wrapped face appears in John’s gospel. Jesus’ shining face appears in Revelation. In a more nuanced way, Jesus makes references to first impressions and appearances. Interestingly, this term provides the basis for describing the common elements of the synoptic gospels of Matthew, Mark, and Luke.

Scripture:

“Lazarus came out, tied hand and foot with burial bands, and his face was wrapped in a cloth.” Jn.11:4

It was the customary burial practice to wrap the dead in a burial cloth. Jesus then restores Lazarus back to life.

“His face shone like the sun at its brightest.” Rev.1:16

Jesus is shown in His glory as His face shines like the sun.

“Stop judging by appearances, but judge justly.” Jn.7:24

The Jews were astonished by how Jesus, who did not receive formal training from the rabbis, was able to teach in the temple. Jesus claimed His authority come the Father. The Jews presumed that Jesus was possessed.

Synoptic gospels: The term synoptic derives from syn- (together) and opsis (view). Essentially, these three gospels take a common view toward the stories, teachings, and parables of Jesus. These gospels give an account of these events from the same point of view. In contrast, the gospel of John speaks of Jesus divine nature and contains no parables.

Conclusion:

Optic, synoptic, synopsis autopsy, face

As you already know, optics technically deals with light properties and diffraction. However, this term can have many meanings and uses. In the early Greco-Roman era, this term is easily identified with the stage. Even now, we continue to “see” the stage and theaters as places of spectacle.

It is interesting to see how this term is used in such various ways at a given time in history. The Old Testament uses this term in a multitude of ways. For example, this term “sheds some light” on the ways God communicates with man throughout the Old Testament. However, in the New Testament, this term is very narrowly used. We all have heard of the synoptic gospels. We can identify what they are. But I never really knew what this term actually meant. These three gospels basically have a common view (optics) of Jesus.

An autopsy is a thorough medical examination of a body, using one’s own eyes. In recent years optics has become a very important subject matter in politics. Optics is the study of how the audience (outsiders) perceive an issue. Many political consultants and advisors have made a career of this profession. I think you can see how this situation could play out.  The consultant says to the congressmen, “Sir, the optics of this situation does not look good to the voters. You need make a statement categorically denying this.”

[Greek] ἐμπορεύομαι (emporeuomai), [Latin] mercare, [Latin] negotiare: to exploit, to engage in business, to merchandize, to buy and sell, to fabricate, to cheat; Jas.4:13, 2 Pet.2:3

The agora becomes the cultural and commercial center in the Greco-Roman world

Background Information:

Greco-Roman agora: The agora was a central public space where the political, commercial, artistic, and spiritual life of the community took place. This is where the emporos (one on a journey) would sell his wares, products, and services to the customers. These traders and merchants would take their emporium (business) from one city to the next. In addition, philosophers and artisans would gather together in order to exchange ideas. The Romans later adapted this public space for non-commercial activities (in the Forum). These activities involved political debates, discussions, spiritual activities, and govt. and administrative duties.

Jewish agora: The synagogues served as important public assembly areas for the Jews. During the Diaspora, the Jews also associated in the agora throughout the cities of the Greek world. Synagogues were also established in various agoras. So, it is not surprising that Jewish merchants would eventually sell their wares in or near the Temple grounds. It is here that Jesus overturns the Jewish merchants’ tables. Jesus condemns these merchants for desecrating the Temple grounds.

New Testament: This term is primarily used in the sense of being in business and exploiting others. It is interesting to note that there is sometimes a common thread between false teachers and unscrupulous merchants: cheating or exploiting. In fact, Jesus contends with both adversaries. Peter makes mention of how past false teachers were punished and condemned by God. The fallen angels were condemned to hell. The godless generation of Noah was condemned with floods. The immoral cities of Sodom and Gamorrah were reduced to ashes.

Scripture:

“In their greed they will exploit you with fabrications, but from old their condemnation has not been idle and their destruction does not sleep.” 2 Pet.2:3

The false teachers will take advantage and exploit those Christian who are uncertain in their faith.  Peter mentions that these false teachers follow the patterns of false prophets in the Old Testament.

“Come now, you who say, ‘Today or tomorrow we shall go into such a town, spend a year there doing business, and make a profit’” Jam.4:13

James speaks of the uncertainty of life. This scripture provides evidence of travelling merchants in ancient times.

Conclusion:

Emporium, merchandise, merchant, negotiate, negotiation

The basic meaning of this term means to go on a passage (pore) or journey. The agora was the open public arena in the town where one could make a living. The merchant would either sell a product or provide a service. Paul offered his services as a tentmaker in the agora, as a means to support his ministry. Since there were not any existing office buildings, the agora was the logical place to conduct business (buying and selling).

The synagogue essentially becomes the agora for the Jews. Aside from the sacrilegious consequences of conducting business in a place of worship, sometimes the Jews did conduct business and commerce in the synagogue. This can help explain why Jesus gets upset by this activity.

It is also interesting to note that the false teachers and unscrupulous merchants express the same characteristics of exploiting and deceiving their target audience (customers or believers). They attempt to “sell them a bill of goods” in order to put one over them. So, in a sense, some things haven’t changed today. We have recently seen some characters who have taken advantage of victims from the hurricanes and floods.

[Greek] σχολάζω (scholazō), [Latin] vacantem, [Latin] revertere: to be at leisure, to devote oneself to, to have leisure, to take a holiday, to be vacant (of a house), to give oneself to prayer, to cease from labor, to be free from labor, to be unoccupied, to stand empty, to give time; 1Cor.7:5, Mt.12:44, Lk. 11:25

In Ephesus, Paul begins teaching in Tyrannus Hall (Acts.19:8-10)

Background Information:

Greek Hellenism: This term means to have leisure, to learn, or to have spare time. Greek Hellenism was thought to have begun around 700 B.C. Reading and writing were considered very necessary cultural values and criteria needed for participating in the political democracy (government). Greek education was primarily available to the wealthy and privileged citizens in society. This spare time was devoted to attaining a well-rounded education in various disciplines (sciences, arts, and sports). This learning provided the basis for the modern concepts of education (elementary, secondary, and higher education).

Old Testament: Interestingly, there is no corresponding term for the Greek scholazo in the Hebrew language. In fact, the ideas of leisure and learning take on completely different meanings in the Old Testament culture. Leisure is negatively equated with idleness. Learning, which applies to all people, should be devoted to learning the Law. Teaching was highly valued in communicating the Law’s teachings. The Hebrew sense of being empty involved being poor, being diminished, being lacking, and being vain.

Biblical scholar Marvin Wilson: “The Greeks learned in order to comprehend, while the Hebrews learned in order to revere” This statement briefly summarized who the Greeks and Hebrews viewed learning.

New Testament: This term is primarily used in the sense of giving time (devoting to) and being empty. Paul is exhorting the married people in Corinth to make time for prayer in exercising self-control. Scripture makes mention of an empty or vacant home. This may also imply that the residents are away pursuing some leisurely activity. Interestingly, the Greek term schole refers to a place where people spent their leisure time in a lecture or discussion.

Schole: For three months Paul debated theological issues in the synagogue in Ephesus. The Jewish opposition forced Paul and his disciples out of the synagogue. Paul rented a lecture hall from Tyrannus, a fellow Christian follower and school teacher. The workers took a break (leisure time) during the hot hours of the afternoon. Paul taught in the hall of Tyrannus from 10:00am to 4:00pm. Work, starting in the early morning, was usually completed by noon. Acts. 19:8-10 makes reference to these events in scripture.

Scripture:

“Do not deprive each other, except perhaps by mutual consent for a time, to be free for prayer, but then return to one another, so that Satan may not tempt you through your lack of self-control.” 1 Cor.7:4
Paul challenges the married people in Corinth to make time for prayer in order to remain faithful and chaste in the marriage relationships.

“Then it says, ‘I will return to my home from which I came. But upon returning, it finds it empty, swept clean, and put in order.” Mt.12:44

This refers to an empty home. In an indirect way, this may refer to people out about pursing a leisure activity

Conclusion:

Scholar, scholarly, school, scholastic, vacant, revert

Although considered an enlightened culture, the Greeks were not able to provide the pursuit of learning and education available for everyone. Evidently, this society consisted of “haves” and “have- nots”. Learning is first associated with leisure. We all have much to be thankful for the Greeks’ contribution toward learning.

It was interesting to discover that the Old Testament had a completely different attitude toward leisure and free time. Perhaps, a simpler rural lifestyle and work ethic contributed to everyone learning basic occupations and interests. Any other free time was devoted to the scriptures (Old Testament) and the Law. Even the Hebrew notion of emptiness has a negative sense. These qualities include idleness, vanity, worthlessness, diminishment, and lacking.

It is also quite interesting how leisure became tied to education. However, it seems that this is not the case in recent times. Education, often hectic, stressful, and time-consuming, has become far more important than just a leisurely pursuit. And this is not just an idle thought!

[Greek] ὁρίζω (horizō), [Latin] definitum, [Latin] constitutus, [Latin] statuit: to mark off by boundaries, to determine, to appoint, to decree, to declare, to ordain, to decide, to define, to designate, to bound, to limit; Lk.22:22, Act.2:23, Act.10:42, Act.17:26, Rom. 1:4, Heb.4:7

Background information:

Secular Greek: Interestingly, this term takes on many nuanced meanings. This includes marking, limiting, ordaining fixing, appointing, defining, determining, or marking out. He marked out the land around the altar (Herodotus 3.142). I have limited my share to one-third of their property (Lysias 17.6). Then the Dephian lords decided that my mistress should die, by being cast from the rock (Euripides, Ion 1222). That there may be no question raised about my obedience, please fix the age limit below which is to be accounted young (Xenophon). Shall we therefore rightly define the pious man as on who knows what is lawful concerning the gods? (Xenophon). I date his hostility from the very day when he wiped out the Phocians (Demosthenes 9.19).

Old Testament: This term is used in a much more limited sense in primarily defining the borders and occupation of Israel. This is what Moses gave to the tribes of the Gadites and their clans…in the Jordan valley: Beth-haram, Beth-nimrah, Succoth, Zaphon (Jos.13:24-27). The western boundary was the Great Sea and its coast (Jos.15:12). The Jordan bounded it on the east (Jos. 18:20).

New Testament: This takes on the sense of to decide or to appoint. Such examples primarily define the Christological nature of Jesus. Jesus’ divine appointment is tied to His eternal (boundless) nature. They describe the person and work of Jesus Christ. The other example illustrates one’s capacity share one’s gifts. One’s limits (boundaries) are defined by his nature and gifts.

Scripture:

“So the disciples determined that, according to ability, each should send relief to the brothers who lived in Judea.” Act. 11:29

The scripture passage relates to an individual’s capacities (or limitations) to provide relief.  Luke is stressing the importance of providing charity.

“This man, delivered up by the set plan and foreknowledge of God, you killed, using lawless man to crucify Him.” Act. 2:23

God, as part of His Divine Providence, appointed Jesus to bring redemption to His people.

“He commissioned us to preach to the people and testify that He is the one appointed by God as judge of the living and the dead.” Act. 10:42

It was according to the will of God that Jesus would provide this judgment to all. This apostolic preaching to the Jews appeals to their Messianic hope. The apostolic preaching to the Gentiles stressed the coming divine judgment.

“Jesus, established as Son of God in power according to the spirit of holiness through resurrection from the dead, Jesus Christ our Lord.” Rom.1:4

Jesus Christ is able to communicate the Spirit to those who believe in Him. This is a divine declaration and divine appointment.

Conclusion:

Horizon, horizontal, definite, constitute, statute

It was interesting to see the many nuanced senses of this term in the secular Greek, ranging from maps to proclamations. Then, at the other extreme, the Old Testament presents this term only in terms of geographical physical boundaries. The New Testament goes into another direction, focusing on the Christological nature and identity of Jesus. This is a quite stark difference between the Old Testament and New Testament.

When I think of a horizon, I immediately think of boundaries. In a sense, this term does involve boundaries. However, the New Testament shows that Jesus is boundless in His divine nature.  He even knows what is in “our hearts”. Also, our potential generosity is often determined, defined, and limited by our resources (time, treasure and talent).

Horizontal actually means parallel to the horizon. For those of you who want to know what the technical definition of a horizon, here it is!  A horizon is the apparent line that separates the earth from the sky. I think I can “proclaim” to all the ends of the earth (horizon) in saying, “What a lame definition!” But as we move forward in our journey in life, we still must be thankful for our blessings.

‎[Greek] ζηλόω (zēloō), [Latin] aemulantes, [Latin] zelantes: to be jealous, to desire earnestly, to eagerly seek, to have a feeling against, to be zealous, to burn with desire, to be envious, to strive after, to exert oneself earnestly, to zealously seek, to be moved with jealousy, to have a zeal for; Act. 1:13, Lk. 6:15, Lk.17:5, Act.5:17, Act.13:45, Gal.1:14, Php.3:6, 1 Tim.2:14, 1 Pet.3:13, 1 Cor.12:31, 1 Cor.14:1, 1 Cor.14:12, 1 Cor.14:39, 1 Cor.13:4, Jas.4:2, Heb.10:27, Gal. 4:17, Act.7:9, Act.17:5

The Zealots were a group of political adversaries to Roman rule in Judea in 66-75 A.D.

Background Information:

Secular Greek: This term is most commonly used in the sense of to admire, to commend someone, and to commemorate by tragic dramatists (actors). This personal emotion of being stirred (enthusiastic) is used in a friendly or hostile way against someone or something. Such emotions involve indignation, wrath, grief, envy, and jealously. This term can also be used in the sense of striving for a respectable (admirable) code of conduct.

Old Testament: This term has a specific religious content involving God or God’s relationship with man. This zeal (jealousness) is closely linked to God’s holiness and power. There is no other similar usage in non-Jewish literature. I became resolutely devoted to her and strove persistently for good (Sir.51:18). Matthias was moved with fury and killed him upon the altar (1 Macc.2:24). Do not envy a sinner’s fame for you know what disaster awaits him (Sir.9:11). Do not envy the lawless man and choose his ways (Prov.3:31). He acquired such flocks, herds, and animals, that the Phillistines became envious of him (Gen.26:14). When Rachel failed to bear children to Jacob, she became envious of her sister (Gen.30:1)

Zealot movement (Zealotism): Phinehas started a movement which played a significant role in Jewish history in the first century B.C. The Zealots largely consisted of robber bands, fanatical patriots, and former Pharasaic followers. Pharasaism originally gave the Zealot movement both legal and religious standing (support). Political events and developments eventually led to the inevitable separation of the Zealots from the Pharisees.

Zealots and Palestinian Christians: Despite their great differences, these groups shared some common elements. The first band of disciples included Simon the Zealot. Both groups believe in the sole sovereignty of God, the readiness to suffer, and the desire for freedom. However, the preaching of Jesus’ principles were completely incompatible to the Zealots’ goals.  These principles include the command to love one’s enemies, to “turn the other cheek”, and acceptance of the Crucifixion of Christ.

New Testament: This term is primarily used to convey zeal for God, convey zeal against others, show deep concern for others, and strive for a moral ideal. The Zealots often resorted to violent (extreme) methods to show their zeal for God. The Jews often were zealous in their efforts to undermine the Christians. Paul shows deep concern for the congregation in being receptive to the gospel message. The Christian community was encouraged to live a moral and ethical life.

Scripture:

“…Simon the Zealot.” Lk.6:15

Simon the Zealot was one of the disciples. Despite their history of violence, the Zealots held common beliefs. It was in Jesus’ nature to welcome all in His inner circle.

“When the Jews saw the crowds, they were filled with jealousy and with violent abuse what Paul said.” Act.13:45

The Jews, being zealous observers of the Law, saw fit to disturb and interrupt this Christian gathering. Luke also presents the Jews being disruptive toward the Christians.

“I praise you because you remember me in everything and hold fast to the traditions just as I handed them on to you.” 1Cor.11:2

Paul is zealously concerned about his congregants. Paul is very concerned about their welfare.

“Now who is going to harm you if you are enthusiastic for what is good?” 1 Pet.3:13

The Christians are strongly encouraged to strive for moral and ethical behavior. These values go hand in hand with Jesus’ values. This practice comes from the Hellenistic traditions.

Conclusion:

Zeal, zealotry, emulate

I discovered that this term has a rich and varied history and back story. I can easily visualize how zealousness was played out on the Greek stage with dramatic performances and in tragic comedies.

I had already some understanding of the idea of a “jealous” God.  I didn’t realize that this is such an important theme with God and His relationship with man. I am not surprised that the Old Testament would borrow from the Hellenistic idea of ethical or moral ideals.

I never considered that there existed some seemingly shared common values between the Palestinian Christians and the Zealots. Perhaps, it is no surprise that there was a Zealot among Jesus’ inner circle. Evidently, the many players in the New Testament each had their own motivations for being zealous. I really became interested (perhaps not zealous) in learning about this term. But you get the idea…

[Greek] εἴδωλον (eidōlon), [Latin] simulcro, [Latin] idola: ghost, phantom, shadow, spectre, spirit, image, god, heathen, apparition, vision, statue, figure, form, idol; Rev.9:20, Act.7:41, Act.15:20, Rom.2:22, 1Cor.8:4, 1Cor.10:19, 1Cor.12;2, 2Cor.6:16, 1Thess.1:9, 1Jn.5:21

St. Paul preaching before the Temple of Artemis (painting by Adolf Pirsch  1885)

Background Information:

Greek Hellenism: This term takes on the sense of a figure, picture, or copy, whether artificially made, self-reproduced, or simply present. This means the figure of a man, not the man himself. Although this term can be used for the image of gods, the primary Greek cultic image refers to a statue, not an idol. This Greek conception can refer to a reflection in the water, shadow, shade, or apparition. The inhabitants of the underworld are no longer men but only copies. A work of art can be considered a copy quite distinct from true reality. Although the pagan Greeks honored (worshiped) the gods, the Hebrew (Jewish) culture developed a much more negative attitude toward idols. The pagan culture has no frame of reference regarding the modern understanding of an idol.

Jewish culture: This Jewish hostility developed from its history of idol worship and idolatrous references profoundly opposed to the one true God. Idols emphasize the unreality of heathen belief and the unreality of the heathen gods. The heathen has images but not the true God. The idol is an unreal god, which some have put their faith in place of God. This Jewish perspective has essentially created our current understanding of what an idol is.

New Testament: The New Testament culture continues the Jewish belief system about heathen gods and images. Interestingly, this term does not occur in the gospels. Instead, this term is found in Acts, Paul’s letters, and John’s epistle. Paul takes a wholly Jewish attitude in saying that these idols are associated with sin, folly, demons, and unreality. The New Testament presents this term as an idol and a false god.

Scripture:

“So they made a calf in those days, offered sacrifice to the idol, and reveled in the works of their hands.” Act. 7:41

Stephen refers back to the idol worship of the Israelites in the wilderness.  This incident provides evidence of the Jewish hostility towards idols.

“You know how, when you were pagans, you were constantly attracted and led away by mute idols.” 2Cor.12:2

Corinth was heavenly influenced by paganism. These former pagans had often made sacrifices and settled matters in pagan courts.

“What agreement has the temple of Go with idols? For we are the temple of the living God’ as God said, ‘I will live with them and move among them, and I will be their Go and they shall be My people.’” 2Cor.6:16

This scripture passage makes a distinction between God and the idols. In contrast to the idols, God has a covenant relationship with His people. God maintains His presence among His people.

“Children, be on your guard against idols.” 1 Jn. 5:21

God, in His concern for His people, warns against idols.  Idols are a type of rival to God.

Conclusion:

Idol, idolatry, idolatrous, simulcra

It was interesting to discover the neutral attitude that the Greeks had towards images and copies. This term really did not apply to the gods whom they worshiped and honored. Instead, this term applied to mundane items like art, shadows, reflections, and apparitions. Essentially, this context did not apply to the Greek gods.

It also was not surprising why the Jewish (Hebrew) culture held such hostility towards idols. Understandably, this culture had some very bad experiences with idols in the past. From this comes our current and presently held view towards idols.  I always knew worshiping idols was a false worship. I really do not consider the idol’s aspect of unreality

Interestingly, there is no evidence of the pagan use of this term prior to the Septuagint. Essentially, the Jewish culture began this practice of applying this to term to paganism and idol worship.  This was originally a Jewish literary device (invention) to condemn idols.

[Greek] ‎πωρόω (pōroō), [Latin] caecare, [French] obscurir, [German] blind machen: to petrify, to harden, to blind, to render stupid, to make hard, to make spiritually deaf, to make spiritually blind, to make insensitive, to make callous, to make dull, to have a closed mind, to make dead, to cover with a thick skin; Mk.6:52, Mk.8:17, Jn.12:40, Rom.11:7, 2Cor.3:14, Act.5:3

Background Information:

Secular use: This term is primarily used in medical situations or applications. This occurs when a stone forms in the bladder. In addition, the broken parts of the bone are knitted together. Upon healing, the bone becomes stronger. In some situations, this term means to make one physically or mentally insensitive. It is interesting to note that some translations show the term ‎πωρόω instead of πηρόω, which slightly changes the meaning of this term. Instead of having a closed mind, this term means to wound or cripple. However, these meanings are related in that they affect the sense organs. Involving sight, this means blindness. Involving hearing, this means deafness. Involving the heart, this means hardness of heart. All these qualities become aspects of spiritual incapacity.

Old Testament: Interestingly, this term rarely occurs in the Old Testament. However, these examples do not directly relate to the sense of hardening, but rather with physical deficiencies. Job’s eyes are blind with anguish (Job.17:7). The heart of the wicked is of little worth (Prov.10:20). Despite these warnings, God does not absolve man from personal responsibility. These warnings against hardening oneself takes more prominence in the New Testament. Do not harden your hearts as at Meribah (Psa.95:8).

New Testament: This term essentially means to have a closed mind. It is applied to a broad group of people, including the enemies of the chosen people, Israel itself, Jews opposed to the Christians, and the Christian themselves. This is in the sphere of God’s dealings with His people. In addition, in His Providence, God permits hardening. The Jews are hardened in their opposition to Jesus. The disciples are at times hardened in failing to follow and believe in Jesus. A hardening comes upon Israel.

Scripture:

“When He became aware of this He said to them, ‘Why do you conclude that it is because you have no bread? Do you not yet understand or comprehend? Are your hearts hardened?’” Mk.8:17

The disciples did not understand that Jesus was referring to the Pharisees actions. The disciples also did not understand that Jesus provides true Bread. The disciples forgot the significance of what Jesus did for them at the multiplication of the loaves.  The disciples were very clueless.

“’He blinded their eyes and hardened their heart, so that they might not see with their eyes and understand with their heart and be converted, and I would heal them.’” Jn. 12:40

This provides a historical explanation of the disbelief of the Jewish people. This was Isaiah’s Old Testament prophecy that had to be fulfilled. This is a foreshadowing of the disbelief that Jesus encountered. In a sense, God permitted this hardening as part of His divine Providence.

“Rather, their thoughts were rendered dull, for to this present day the same veil remains unlifted when they read the old covenant, because through Christ it is taken away.” 2 Cor. 3:14

This makes reference to Moses veiling his face to prevent him from seeing God’s reflected glory. It is as if the Corinthians were still wearing this veil, clouding their spiritual sight. Their thoughts were clouded by their lack of understanding of what Jesus was trying to present to them. Christ takes this veil away.

Conclusion:

Porous, porosis, caecum, blind

I have had experienced some broken bones in my life. I had always known that my bones had healed. I did not really considered that they could actually become stronger afterward.

I was surprised how infrequently this term is found in the Old Testament. We are all familiar with the term “hardness of heart”, but this is associated with other terms in the Old Testament. Perhaps, this comes from the New Testament understanding of this term, essentially meaning closed minded. At least no one is excluded or immune from God’s command to soften our hearts.

I was intrigued that God allowed (permitted) that the Jews’ hearts be hardened as part of His divine Providence. Perhaps, it was part of His plan for Christianity to spread among the Gentiles throughout the nations. So I guess there will always those some times or situations where it is “hard” to figure out why God does what He does in our lives.

‎‎[Greek] τρέχω (trechō), [Latin] currere: to run, to run a track race, to spread rapidly, to rush, to walk hastily, to rush into, to run well, having free run; Lk.15:20, Heb.12:1, Rev.9:9, Mt.28:9, Act.19:28, Rom.9:16, Gal.5:7, 2Thess.3:1

Paul calls his fellow Christians to run to win the imperishable crown of salvation (1 Cor.9:24-26)

Background Information:

Secular Greek: This term takes on the sense of to run, to rush on, to run through, to hasten, to be moved, and to be turned. This term is most notably used for running connected with the Olympic games. This event always took on great importance as Olympiads were almost always named after the victor in the race. Other aspects of running involved running for one’s life, running a risk, and having quickness. The high regard for runners found expression in notoriety, fame, and prestige. The runner’s sandals were called trochadia. However, there existed varying schools of thought concerning the importance of races and athletics.

Philosophical views toward athletics: Solon, an Athenian statesman, minimized the value of the runner in emergencies.  Xenon, a Greek philosopher, objected to the uselessness of sport as compared to intellectual achievement. Plato warned against the one-sided preference for bodily exercise at the expense of the mind. Diogenes of Sinope, a Greek philosopher, ridiculed the need for running contests. Years later, important spiritual running metaphors take shape as one runs the Christian race, preaches the Gospel, and faces persecution and martyrdom.

Old Testament: This term is used primarily in various ways to express movement and quickness. The sons will ride the king’s chariots and horses (1 Sam.8:11). The chariots dash madly through the streets (Nah.2:5). Pharaoh had Joseph summoned before him quickly from the dungeon (Gen.41:14). I blew away what you brought home (Hag.1:9). They cooked the Passover meals on the fire and brought them quickly to all the common people (2 Chr.35:13). He ran to the herd and picked out a choice steer (Gen.18:7).

Prophets: Running becomes a special character or mark of the prophet. Running is connected with the spreading of the prophet’s mission and prophetic message. This is perhaps explained by the fact prophets of salvation should not lose any time with their good message. Elijah, touched by the hand of the Lord, girded up his clothing and ran before Ahab (1 Kgs.18:46). I did not send these prophets, yet they ran (Jer.23:21). Habbakkuk easily and clearly wrote down the vision upon the tablets (Hab.2:2). The Lord sends a command to earth; His Word runs swiftly (Psa.147:15).

New Testament: This term is used predominately in the sense of to run (implying speed), to give effort, to progress in one’s behavior, and to spread. The gospels provide several illustrations of running due to various human motivations. Such motivations include love, fear, anticipation, and concern. Paul presents himself as a Christian runner in his evangelical mission to spread the Gospel message. Paul further develops the Christian runner metaphor with its nuanced differences and similarities with the Hellenistic runner in the arena.

Scripture:

“So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him.” Lk.15:20

Because of his unconditional love for his son, the father runs to welcome back son. This parable represents the Father’s love for each of us.

“Finally, brothers, pray for us, so that the Word of the Lord may speed forward and be glorified, as it did among you.” 2 Thess.3:1

This makes a reference to Psa. 147:15. The Word of the Lord “runs” in the sense of spreading among believers.

“You were running well; who hindered you from following the truth?” Gal. 5:7:

Paul was praising and encouraging the Galatians for being faithful to the Christian message. Paul warns the Galatians to not to stray from the truth.

“So it depends not upon a person’s will or exertion, but upon God, who shows mercy.” Rom. 9:16

There is not necessarily a direct relationship with man’s will and God’s will. One’s salvation is more dependent on God’s mercy.

Runner in the arena: This runner does not have any need for a supernatural commission. With a view only to his own success, he competes with the other athletes to win the prize. He strives to win a perishable prize. Exercising discipline, He runs to win. There is only one winner. He only depends on himself for his efforts and success.

One who runs the Christian race: This runner has a supernatural calling or commission. He lifts up his fellow competitors in times of difficulties in the race of the Christian life. He strives to win the imperishable prize of salvation. Exercising discipline, He runs to win. No competitor has to be defeated. He can rely on others’ support and God’s mercy to get him to the finish line of salvation.

Conclusion:

Track, current

I have discovered that this term has a very interesting and rich back story. Everyone can identify with running and running to a destination. Whether one is a runner or athlete, we can identify with heading to the finish line. We compete and try our best to win the race.

I never would have thought that there would have been so much philosophical discussion concerning athletics. It was interesting to learn about these varying philosophical viewpoints about athletics. Perhaps, this is not really so surprising after all. Even today, in our society we still has these same important conversations about education and sports.

It was interesting to discover that there is actually a relationship between prophets and running. I had never really thought about it that way. Prophets are moving always moving forward in their mission. Paul ingeniously develops the notion of the Christian runner who runs the Christian race.

Many of us always enjoy the pageantry, competition, and glory of the Olympic games. We cheer for the runner who wins the race. Like in the past, we spectators praise and admire these athletes as they strive to win that race. In a sense, nothing has really changed since ancient times. We often see many athletes often “run” into fame and fortune.

[Greek] παράδεισος (paradeisos), [Latin] pardiso: a park, a garden, a paradise, an Eden, a place of future happiness, an enclosed park, a pleasure ground; Lk.23:43, 2 Cor.12:4, Rev.2:7

Adam and Eve in the Garden of Eden by Jan Brueghel (1615)

Background Information:

Background history: This term is a loan word from the old Persian language. In the Greek literature, the philosopher Xenophon makes reference to the parks of the Persian king and nobility. Already by 3^rd century B.C., it is generally used for a park. Although originally having a secular sense, this term later predominately takes on its more known religious sense. This Persian term is also later adopted into the Hebrew and Aramaic languages. However, it still keeps its secular meaning of garden or park. This term provides the foundation for the garden of God in the creation story.

Old Testament: This term is primarily associated with its religious sense, predominately from Genesis. Eden is the Garden of God (Gen.2:8-10,16). The prince of Tyre at once lived in an ideal place like the Garden of God (Ezek.28:13). The Lord will make the wilderness like Eden (Isa.51:3). Joel warns the people about the eminent destruction of Jerusalem. The ravaged landscape will look like a lush garden compared to the devastation this army leaves behind (Joel 2:3). This term also takes on a secular meaning in a literal and metaphorical ways. King Ahab wanted Naboth’s vineyard for his vegetable garden (1 Kgs.21:2). Shallum repaired the wall of the aqueduct pool near the king’s garden. The enclosed garden represents the fruitful and virginal bride (Song of Songs 4:12).

Jewish expectation of paradise: The Garden (Paradise) story in Gen. 2 becomes the starting point of this Jewish belief system. There is a hope, commonly attested in the Old Testament, of a future time of bliss. This refers to the New Jerusalem, where the fruits of the tree of life, the water and bread of life, the banquet of fellowship with God, and belief in the resurrection occur. Although the Paradise of the first age is identified with the Garden of Eden, the Paradise of the present age exists in hidden form. Jewish thought presents both old and new views of the place receiving the souls of the dead. The older view holds that sheol receives these souls. The newer view holds that Paradise receives these souls. This duality is important for what happened to Jesus between Good Friday and Easter Day.

New Testament: Interestingly, this term occurs only three times in the New Testament. The Paradise of the first age (garden of Eden) is not mentioned. Instead, this term makes reference to an eschatological image of a new creation, the abode of the righteous after death. According to Luke, this hidden Paradise is where the righteous departed souls seek promised fellowship with Jesus. In a rapture into Paradise, Paul is given revelations granted to him. The Book of Revelations state that the awaited Messiah will open up the gates of Paradise.

Scripture:

“Amen, I say to you, today you will be with me in Paradise.” Lk. 23:43

This is Luke’s understanding that the destiny of the Christian is to be with Jesus. This place is the hidden intermediate state between death and resurrection.

“I was caught up into Paradise and heard ineffable things, which no one may utter.” 2Cor.12:4

Paul was not at liberty to tell the Christians about his experience in Paradise.

“Whoever has ears ought to hear what the Spirit says to the churches. ‘To the victor I will give the right to eat from the tree of life that is the garden of God’.” Rev.2:7

Jesus is the awaited Messiah who will open the gates of heaven.  Jesus is already the one who brings back Paradise

Conclusion:

Paradise

I did not realize that Paradise was a Persian term. Everyone knows about the Garden of Eden and the literal sense of a garden in scripture. I was not aware of the metaphorical use of this term in Song of Songs.

I was surprised that the term Paradise is found only three times in the New Testament. It was interesting to discover that there were differing views about the destination of departed souls. The belief in Sheol is no doubt a Hellenistic belief. And Luke presents a differing view of this destination (Paradise). Both Sheol and Paradise were both considered as hidden domains. Both ideas were currently accepted in the New Testament period.

I think most of us are only vaguely aware of what Paradise itself is, but not really exactly sure what this place is all about. I never thought to consider Paradise in three aspects: the Garden of Eden, the present hidden destination, and the Last Paradise in heaven. This makes sense in that this shows what God originally intended to provide for us.

[Greek] ποίημα (poiēma), [Latin] poema, [Latin] factura: workmanship, what is manufactured, design made by an artisan, what has been made, thing that is made, practice, handiwork, a masterpiece, work done, creation, something made; Rom.1:20, Eph.2:10

Background Information:

Greek Hellenism: This term means work, invention, poem, fiction, deed, and act.

Poeima, poiesis, and poietes:

1. Poiesis is the process of doing or making.
2. The person (poieta) is one who makes or does. On a philosophical level, the poet brings into existence something that did not exist before.
3. The ancient Greeks had no corresponding words for the noun (creator) and the verb (create). This notion of making or doing is applied to poetry.
4. In a sense, the poet is a creator, bringing a poem into existence.
5. Poetry, similar to fine arts and craft skills, brings forth a creative end result from human activity.
6. Poiesis also makes reference to the creative activity of deity.
7. Poiema is what is created.

Plato conflicting attitudes to poets:

1. Plato’s Ion presents the poet Ion divinely inspired but having no skills.
2. Plato’s Republic presents poets as imitators of life, rather than imitators of reality.
3. Plato believed that philosophy brings forth truth.
4. Evidently, Plato seems to have had a “chip on his shoulder” regarding poets. You can’t make this up! ☺☺☺

Old Testament: This term refers to God’s work in creation and man’s actions.

New Testament: This term means what is made, work, and workmanship.

Scripture:

Rom.1:20: “Ever since the creation of the world, His invisible attributes of eternal power and divinity have been able to be understood and perceived in what He has made.” (The majesty and divinity of the invisible God can be made evident through creation. God’s invisible power and divinity can be seen as He brings into existence creation and man. 

Eph.2:10: “For we are His handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should live in them.” (Man has been created in God’s image to know Him, to love Him, and to serve Him. Man, in God’s image, becomes His greatest masterpiece.)

[Greek] ποίησις (poiēsis), [German] werk: act, deed; Jas.1:25

Scripture:

Jas.1:25: “But the one who peers into the perfect law of freedom and perseveres, and is not a hearer who forgets but a doer who acts, such a one shall be blessed in what he does.” (The perfect law refers to the gospel of Jesus Christ that brings freedom. A hearer is one who hears the gospel, but does not act on it. A hearer is who hears and acts on the Word.)

Nicene Creed: “I believe in one God, the Father almighty, the maker of heaven and earth, of all things visible and invisible…” (How often many times do we just say the words, without really reflecting on them. Count me in. Guilty as charged.)

Conclusion

Poem, poet, poetry, factor, manufacture, manufacturing

It was very interesting to discover that poetry, among other art forms, was originally set aside as a unique form of creation. I would never have known that this original meaning would greatly surpass the ordinary notion of just writing poetry. Therefore, I wouldn’t have equated God with being a divine poet. (That God was a poet, I did not know it!) ☺☺☺ [Sorry–I couldn’t resist creating this lame joke.]

It is also noteworthy to mention that there are some poetical books in the Old Testament. Such examples include, Job, Psalm, Proverbs, Ecclesiastes, and the Song of Solomon. With the exception of possibly Revelations, the New Testament contains no single book that may be considered as poetical.

Types of freedom:

1. Stoic freedom: This pertains to accepting the moment as it presents itself (accepting what you cannot control.). This may cause one to inwardly retreat from circumstances. (This is a false form of freedom. This notion becomes the precursor to the the military expression: “Embrace the suck.”)
2. Modern day freedom (liberty): This pertains to have the freedom (liberty) to do whatever one wants. (This can potentially lead one to becoming a slave to sin (being addicted). This is/can be a false from of freedom.)
3. New Testament concept of freedom: The only way to come to one’s full self is to surrender one’s will (and volition) to an external force (God). One attains self-control by letting himself be controlled by God. (God provides a TRUE FREEDOM [LIBERATION] from a sinful existence. This is following God’s will.)

God is the poet. We are his poem and poetry.

In 2Cor.3:3 Paul calls the Corinthians our letter written on our hearts, known and read by all.

Through our senses we can perceive God’s invisible power of creation. From a Catholic perspective, we can participate in the sacraments (physical manifestations) of God’s invisible grace and power.

Man attains self-control by letting himself be controlled by God!!! Quite a profoundly ironic and counter-intuitive statement. #MindBlown, #ReallyFree #GodIsInControl

Update: The Synod of Synodality is creating a new paradigm shift that focuses on subjective situational morality rather than on objective moral absolutes. This is moral relativism! Let that sink in. This is CREATING A NEW CHURCH WHERE SIN HAS NO MEANING! Just another human innovation in the Church. Objective moral truths ==> bad     Moral relativism ==> good

One really should not be surprised that a synodal Church made in the image of man (and his lived experiences) would adapt Church teachings and Church morality to the world?

The Synod of Synodality’s Penitential Celebration is creating new sins (to be further discussed in my next post).

Timeless Catholic moral teaching is now considered rigid and fossilized. Tradition can now be anything you want it to be. Creating new ideas about Tradition.

Amoris Laetitia: opens the door (diminishing moral requirements) for creating more opportunities for moral relativism

As I bid you adieu [waxing poetically]: “Good night, good night! parting is such sweet sorrow. That I shall say good night till it be morrow” Shakespeare, Romeo and Juliet, Act II Scene II

[Greek] τυφόομαι (typhoomai), [Latin] superbia, ]Latin] voluptas: to be conceited, to be foolish, to inflate with self-conceit, to be lifted with pride, to be proud, to be “puffed up”, to be high-minded, to “wrap in smoke”, to be “clouded with smoke”, to give off smoke; 1Tim. 3:6, 1Tim.6:4, 2Tim.3:4

Background Information:

Related term: [Greek] τυφλός (typhlos), [Latin] caecus, [German] blind: blind, not able to understand, unclear, concealed, spiritually blind

Greek Hellenism: This term means to delude, to be crazy, demented, vain, and arrogance.

Plato’s Greater Hippias 290: “You, lunatic, do you think Phedias is a bad craftsman!”

Demosthenes’ Against Timocrates 24.158: “You talk like a fool.”

Old Testament: God has given to each of us certain gifts, talents, and abilities. It is only natural that we should feel a sense of satisfaction from our accomplishments in using these gifts. However, pride taken too far, can become a hindrance in our relationship with God. While pride is sometimes used in the Old Testament in a positive sense, its negative sense predominates in the Old Testament. This prideful behavior may result in inflating our self-image, in diminishing our humbleness, in ruining our relationship with God, and in leading to brokenness. God favors the lowly and humble.

New Testament: This term takes on a negative sense of being conceited, extremely proud, and being foolish. Interestingly, the idea of conceit appears in all three scriptures in the New Testament. The proper candidate for bishop must not have a spiritually immature faith. This lack of faith my lead one to be subject to the conceit of power or to the conceit of the devil. Those, who teach things opposed to the words of Jesus, show conceit. In the last days, the self-centered people will express qualities such as conceit.

Scripture:

“He should not be a recent convert, so that he may not become conceited and thus incur the devil’s punishment.” 1Tim.3:6

Recent convert (novice): This person is who is lacking in faithfulness, experience, testing, and resistance to struggles and temptations. This refers does not refer to one who is “young in years”, but rather to one who is “young in faith.”

Become conceited: This person is “puffed up” in one’s own pride, arrogance, pride, and worldly ways.

Being influenced by the devil: This person is more concerned about worldly concerns, rather than heavenly concerns. This person is unfaithful, lacking in faith, and more susceptible to the blatant and more subtle influences of the world and the devil. This person is presumptuous in changing doctrine and Church teachings.

“Whoever teaches something different and does not agree with sound words of the Lord Jesus Christ and the religious teaching is conceited, understanding nothing, and has a morbid disposition for arguments and verbal disputes.” 1Tim.6:3-4

Paul warns Timothy those give false teachings. False teachers can be discerned by their pride, envy, quarrelsomeness, and greed for material gain. Paul is concerned about the preservation of the purity of the Church’s doctrine against false teachings.

Typhoon: Like a hurricane, a typhoon is a well-developed circular weather pattern. These storms are characterized by low pressure, high humidity, heavy winds, and hot air. A typhoon differs from a hurricane only in terms of location. A typhoon occurs in the western part of the Pacific Ocean.

Conclusion:

Typhoon, superb, voluptous

I would have never expected this term would be identified with being haughty, conceited, or proud. It was interesting to discover that there are more Old Testament passages talking about the pitfalls of pride.

So it is not surprising that these principles are continued in the New Testament. Jesus stresses that one must be like a child, who is naturally humble. Jesus also stated that one must be a servant rather than selfish, and humble rather than prideful.

An arrogant and conceited person is like a typhoon is filled with hot hair and is high winded. Sometimes we encounter people who are “full of hot air” or “puffed up.” You know them. They talk a lot and say nothing. They may also be often proud and “full of themselves.” Yet, there are sometimes when we are so “wrapped up in our own smoke” that we can’t see what we are doing.

2Tim.3:4: In the last days there will be moral depravity and false teaching. There will be lovers of money, pride, disobedience, lovers of pleasure rather than lovers of God, those make a pretense of religion but deny its power, those opposing truth, and foolishness.

[Greek] καυστηριάζω (kaustēriazō), [Latin] cauterians: to mark by branding, to be seared, to brand, to cauterize, to render insensitive, to sear with a hot iron, to be insensitive to, to sear the conscience, to be branded; 1 Tim.4:2

Background Information:

New Testament: Paul urgently requests that Timothy stay in Ephesus to instruct certain people not to teach false doctrines. This letter warns against a false asceticism against marriage and some acceptable foods. These false teachers, with “branded” consciences, turn away from the truth of God’s Word.

Scripture:

“Now the Spirit explicitly says that in the last time some will turn away from the faith by paying attention to deceitful spirits and demonic instruction through the hypocrisy of liars with branded consciences.” 1Tim.4:1-2

These false teachers have been corrupted by demonic influences. As a result their consciences have been deadened or calloused. These false teachers are unable or unwilling to distinguish right from wrong. Their branded consciences turn away from the truth of God’s Word.

Cauterization: Cauterization is an established medical practice in which part of the body is burned or seared for medical purposes. This was a widespread method for the treatment of wounds before the advent of antibiotics. Cauterization is used to remove necrotic tissue, to stop bleeding, and to close amputations. As a result of this procedure, nerve endings are deadened and the tissue is calloused and hardened.

Conclusion:

Cauterize, caustic

We all know what a conscience is. It is that voice inside each of us that tells us what we should do. But how does one describe or provide a picture of a “seared” (“branded”) conscience? This is one of those intangible ideas.

Understanding the process of cauterization is very helpful in understanding how a conscience acts. I can imagine how cauterization had become a very frequent practice over history. This would be evident from lack of available medical treatment and injuries (due to wars and conflicts).

Therefore, we can now understand how a “deadened”, “numb”, or “calloused” conscience may not be able or may be unwilling to make a right choice. So a “branded” conscience may become a metaphor for the uncertain or questionable choices we may make in life.

[Greek] ‎σάκκος (sakkos), [Latin] saccus; sackcloth, mohair garment, coarse cloth, garment of goat or camel’s hair, sack, penitent garment, mourning garment; Mt.11:21, Lk.10:13, Rev.6:12, Rev.11:3

John the Baptist, as a prophet, wears a camel’s hair sackcloth

Background Information:

Origin and meaning: This term comes from Babylon by way of Palestine into the Greek and Latin world. The original meaning is not “sack” in the current sense but hair-cloth. This is a coarse fabric, from goats’ hair or camels’ hair. This material is used for tent-making, sails, carpets, clothes, aprons, hair bands, and hair nets. This hair-cloth seems to be an ancient institution in the Semitic world. This hair-cloth begins as an ancient form of human clothing. Upon discovering their nakedness, Adam and Eve made loincloths for themselves (Gen.3:7).

Mourning garment: Over time, this term becomes a larger garment for mourning, penitential rites, and for prophets. The garment is usually fastened around the waist, leaving the upper part of the body uncovered. In their customs of mourning, penitents would beat their chests (Isa.32:11). The goats’ hair was mostly dark or black. Black was the ancient color of mourning among many peoples. The custom of wearing sackcloths was established for personal and national mourning. Reuben, thinking that his son Joseph was dead, mourned his son by wearing a sackcloth on his loins (Gen.37:4). David hears of the death of Abner, Saul’s cousin and commander-in-chief of the army. David mourns Abner’s death by putting on a sackcloth (2 Sam.3:34).

Penitential garment: In earlier times, this penitential garb was worn before gods and men. Babylon was probably the origin of its penitential use. This practice quickly spread to Israel. The penitent garment was worn to attain self-humiliation before God, to win favor, to win reconciliation, to ward off impending disaster, to wear in times of national emergency, danger, imminent eschatological destruction, and to plea for help. In her self-humiliation before God, a woman cuts her hair (Sir. 25:17). In his self-humiliation before God, King Hezekiah, tears his garments and wraps himself in sackcloth (2 Kgs.19:1). With compassion for his friends, he fasts and puts on sackcloth (Psa.35:13). Israel is instructed to mourn in sackcloth and ashes for those who die from the avenging angel (Jer.6:26). This remained an established custom in Judaism.

Prophetic garments: The garment of skin (hair) becomes representative of the prophetic figure. This depiction is based generally on Moses and Elijah. Elijah wears a hairy garment with a leather girdle about his loins (2Kgs.1:8). An archaic style of clothing is probably adopted to identify with the prophet. The prophet’s task involves preaching and warnings of punishment/judgement. John the Baptist later also wears the garment of camel’s hair in the New Testament.

New Testament: This term occurs as a penitential garment, prophetic garment, and a color reference. In the book of Revelations, the eschatological darkening of the sun is seen as black as a sackcloth. This also makes reference to darkening of the Sun upon the death of Jesus (Mk.13:24). In Matthew’s gospel, conversion and repentance are seen with a sackcloth and ashes on the head. In Luke’s gospel, repentance comes with sitting on a penitential mat. In Mark’s gospel, John is seen clothed in camel’s hair with a leather belt around his waist.

Scripture:

“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been in Tyre and Sidon, they would long ago repented in sackcloth and ashes.” Mt. 11:21

Tyre and Sidon were pagan cities denounced for their wickedness in the Old Testament. Wearing a sackcloth and ashes (on the head) was the proper way to seek repentance.

“Then I watched while he broke open the sixth seal, and there was a great earthquake; the sun turned as black as dark sackcloth and the whole moon became like blood.” Rev.6:12

Sackcloth was made from the skin of a black coat. Black becomes the color of mourning.

Conclusion

Sack

It was interesting to discover that this term never intended to be a sack for carrying things. It was just intended to be a garment. Loin clothes were the precursors of sackcloths. I guess it would make sense in that loin cloths would be made of the same type of goat or camel skin, hence Adam and Eve.

Many of us already know that black is the color of mourning and sorrow. People often wear black at somber occasions like a funeral. I guess it would make sense that such a sackcloth would be used in such situations. However, I didn’t know that sackcloths were made from black goat skins. Perhaps, this is not a coincidence. When one undergoes fasting, penitence, or some type of physical discipline, it may become difficult to bear.  Wearing a sackcloth may also be uncomfortable. Perhaps, this is not also a coincidence.

I did not realize that the prophet Elijah also wore a sackcloth. So John the Baptist was just following his example, wearing camel’s hair. Like Elijah, John the Baptist becomes the voice in the wilderness, preparing the way for Jesus.

[Greek] κλείω (kleiō), [Latin] claudare, [Latin] clausa: to shut, to close, to shut up, to shut up compassion, to block the entrance, to have no pity, to lock; Mt.23:13, Mt.25:10, Lk.4:25, Lk.11:7,Jn.20:19, Act.5:23, Act.21:30, Rev.3:7, Rev.11:6, Rev.20:3, Rev.21:25

Background Information:

Old Testament: This term takes on the sense of shutting or closing. In Gen.7:16, Noah was making preparations to place his family and animals into the ark. The Lord had shut Noah in the ark. This term also is associated with its related noun form kleis (key). Interestingly, this is what a key precisely does: to control access (close or shut). Therefore, the holder of the keys had substantial authority.

Eliakim: Isa.22:15,19-24:

1. Eliakim, the prime minister for King David, managed and controlled access to the palace.
2. Eliakim was responsible for executing the will of King David.
3. Eliakim held the keys (authority of the master of the palace).
4. Provisions are made for a successor in the event of the death of this gate keeper.
5. Eliakim becomes a precursor to Peter as a holder of the keys of authority.
6. Peter also essentially becomes a prime minister to Jesus.
7. Provisions are also made to provide for the popes (successors to Peter).

New Testament: This term means to close, to lock, to close off (refuse). For purposes of brevity, I will exclude scriptural examples of closed doors and closing doors.

Scripture:

Mt.6:6:”When you pray, go to your inner room, close the door, and pray to your Father in secret

Mt.25:10: “While they [virgins] went off to buy it (oil), the bridegroom came and those who were ready went to wedding feast. Then the door was locked

Scribes and Pharisees lock the kingdom of heaven before human beings: Mt.23:13

1. Woe to you: scribes and Pharisees: a prophetic warning against the horrors and punishment for sin
2. The scribes and Pharisees are hypocrites in their actions and speech. They seek to embellish their reputation
3. By their authority they have the key (control) of knowledge of heaven
4. They are restricting access (entrance) into heaven
5. They shut up access by teaching false doctrines, human traditions, and restricting the truth of Jesus
6. The scribes and Pharisees do not themselves through this entrance.

Love for one another: 1Jn.3:11-18

1. We should love one another.
2. Cain, whose works were evil, belonged to the evil one.
3. Do not be amazed if the world hates you.
4. Whoever does not love remains in death.
5. Everyone who hates his brother is a murderer.
6. You know that a murderer has no eternal life remaining in him.
7. As Jesus did for us, we ought to lay down our lives for our brothers.
8. If one who has worldly means sees a brother and refuses (closes off) him compassion, how can God’s love remain in him?
9. Let us love in deed and truth and not in word and speech.

Why is everyone who hates his brother a murderer?

1. One who has within his heart has the spirit of the murderer leading the destruction of others.
2. God will hold one responsible as God will judge people for what is “in their hearts”.
3. God regard the inward disposition as to the tantamount act which would flow from it.
4. This “murderous spirit” contrasts with one laying down one’s life for the good of others.
5. Whoever hates his brother can potentially “murder” others’ souls and even “murder” one’s own soul.
6. Moral life: the intention and outward act is primary consequence.
7. Jn.8:44: The devil was a murderer from the beginning.

“If you excuse yourself in confession, you shut up sin within your soul, and shut out pardon.” St. Augustine

“You will never enjoy the sweetness of a quiet prayer unless you shut your mind to all worldly desires and temporal affairs.” St. Norbert

“What is reprehensible is that while leading good lives themselves and abhorring those of wicked men, fearing to offend, shut their eyes to evil deeds instead of condemning them and pointing out their malice.” St. Augustine

+

Conclusion:

Keys, conclude, exclude, include, clause

Old Testament: Isa.22:15-19-24 provides the Catholic basis for Peter as the first prime minister for Jesus and first pope. Provisions were made for Peter’s successors.

I think many of us just take for granted what keys do: to control access to something. Keys open and shut (close) things. Keys are instruments of authority.

Mt.6:6: Besides being good advice, praying in secret provides for a more intimate relationship with the Father.

Mt.25:10: One must be prepared and ready to be able into the kingdom. Otherwise, the door will be shut.

[Greek] τρέμω (tremō), [Latin] tremens, [Latin] audaces: to tremble, to be afraid, to fear, to terrify, to be struck with fear, to quake, to quiver, to be scared, to be disturbed, to flutter, to fall away, to shake off, to let loose; Lk.8:47, Mk.5:33, Act.9:6, 2Pet.2:10

Locusts that you may eat leap on the ground. (Leviticus 11:21) Locusts move in a fluttering motion.

Background Information:

Arabic language: In the Arabic language, this term takes on the sense of to flutter, to fall away (off), and to leap. Job’s heart trembles and leaps out of its place (Job.37:1). This fluttering noise often makes the sound of dry and withered leaves falling to the ground. Divine appearances disrupt the paths of the heavenly bodies. The disturbances make the nations tremble with shattered mountains (Hab.3:6). Locusts were leaping on the ground (Lev.11:21). Locusts move in a fluttering motion.

Aramaic language: In the Aramaic language, this term takes on the sense of to shake off, to loose, and to free. Authentic fasting leads to blessing. Proper fasting releases those bounds and unties the throngs of the yoke (Isa.58:6). Through God’s providence, the Egyptian pharaoh released Joseph (Psa.105:20). The Lord had set the prisoners free (Psa.146:7). God would let loose His “hand” and crush Job (Job.6:9). God “stretched out His hand” to keep David from erring (2Sam.22:33).

New Testament: In the New Testament, this term takes on the sense of to tremble, to fear, and to respect. The New Testament provides another nuanced meaning or contra-example: the lack of respect. In other words, instead of showing reverence one is showing contempt for someone or something. Interestingly, yet a common thread appears with all these examples. In one form or another, a physical, emotional, or psychological effect from trembling results.

Scripture:

“When the woman realized that she had not escaped notice, she came forward trembling. Falling down before Him, she explained in the presence of all the people why she had touched Him and how she had been healed immediately.”

This hemorrhagic woman, perhaps being fearful being out in the public, approached and touched Jesus. The people took notice of her and she came to Him trembling. Jesus claimed that her faith had healed her.

“Now get up and go into the city and you will be told what you must do.” Act. 9:6

Paul has just been struck down blind by a bright light. Needless to say, Paul was in fear and trembling upon being struck blind. Then Jesus gives Paul instructions to begin in his new path in ministry.

“And especially those who follow the flesh with its depraved desire and show contempt for lordship. Bold and arrogant, they are not afraid to revile glorious beings.” 2 Pet. 2:10

This scripture refers to those who show no reverence or respect.  They will get their just punishment.

Conclusion:

Tremor, tremble, tremendous, audacious

Interestingly the word tremendous originally meant awful, dreadful, and terrible. Essentially, this was something to be feared or trembled at. However, in the early 18^th century, this term takes on a different meaning. Instead of describing something terrible, this term begins to describe a massive size. Then later this term takes on a positive sense. Tremendous now also means wonderful, extraordinary, excellent, and memorable.

You have to admit that this Greek term tremo now has a “tremendous” number of meanings, ranging from leaping grasshoppers to showing reverence.  Whether it’s trembling hearts, loosing yokes, or showing nerves, a sense of movement ties all these aspects together.

[Greek] ἐντροπή (entropē), [Latin] reverentiam: shame, respect, ashamed, a turning inward, confusion, a turning in upon oneself (recoiling from what is unseemly), embarrassment; 1 Cor6:5, 1 Cor 15:34,

Background Information:

Old Testament: Interestingly, this term entrope refers to a turning in when one experiences shame or embarrassment. This turning in emphasizes the confusion or disorderliness that follows the shame experience. David confesses to God his shame and revulsion at his sin (Psa.35:26). The people have disgrace before them, their faces covered with shame (Psa.44:15). David, filled with shame and dishonor, before God is broken-hearted and sick (Psa.69:19-20). An old man, experiencing contempt and scorn, asks God to bring this to a shameful end (Psa.71:13).

New Testament: In both illustrations in scripture, Paul uses shaming in a constructive way. The Christians in Corinth appear to be corrupted by the immoral values and practices in Corinth. The Christians cannot find it among themselves to settle their own disputes. Paul again criticizes the Christians for failing to live a faithful and disciplined life. Not surprisingly, confusion and disorder occur.

“I say this to shame you. Can it be that there is not one among you wise enough to be able settle a case between brothers?” 1 Cor.6:5

The Christians in Corinth, are not able to settle their disputes with Christian principals and morals. Instead, these Christians are settling their cases before pagan courts. Paul is intentionally shaming the Christians in order for them to see the error of their ways.

“Become sober as you ought and stop sinning. For some have no knowledge of God; I say this to your shame.” 1 Cor.15:34

Paul again needs to correct the Corinthians for their sinning and lack of knowledge. Instead of living a life of pleasure, the Corinthians must exercise moral discipline and faith.

2^nd Law of Thermodynamics:  This law states that entropy is the measure of disorder of a system. There is a natural tendency of any isolated system to move to a more disordered state. This explains why ice melts into water.

Conclusion:

Entropy, reverence

I would have never thought that shame and entropy would be related. At first glance, there does not seem to be a relationship. It was interesting to discover that the original Greek language used the idea of turning inward to describe shame and embarrassment. In the Psalms, shame and confusion go hand in hand. It is from this idea of turning that we can understand the idea of matter turning from order to disorder.

So the Greeks had it right after all. We all have been down this road. We get very unsettled (disturbed or unsettled) when we cringe in situations. When we do something stupid or embarrassing, we just want to “turn in” and hide. Then we need to pick up the pieces.

[Greek] διατρίβω (diatribō), [Latin] conferentes, [French] rester: to rub hard, to rub away, to spend time, to stay, to continue, to tarry, to remain, to abide, to pass time, to wear away, to make a path, to rub off of; Jn.3:22, Act.12:19, Act.14:3, Act. 14:28, Act.15:35, Act.16:12, Act.20:6, Act. 25:6, Act. 25:14

Paul uses a diatribe, a Greco-Roman rhetorical device, to engage in dialogue with fictitious Jewish opponents.

Background Information:

Classical Greek culture: This term refers to a diatribe, a rhetorical method of teaching and exhortation, in ancient Greek philosophical schools. This was a Socratic method used when a teacher uses questions and answers to lead the student from error to truth. This rhetorical style was used by traveling philosophers who brought philosophy to the masses. Cynic and Stoic philosophers utilized the diatribe as a form of preaching. Diatribe uses amplification, personification, maxims, brief sayings, comparisons, historical examples, irony, sarcasm, and paradox. Originally, this rhetorical form did not take on a negative sense. This rhetorical method involved extensive reflection (spending time), discourse, and dialog with someone. Essentially, one “wears away” the subject matter until the matter is completely examined. This involves spending time and influencing (“rubbing others”) in such a discussion. Depending on the circumstances and the individuals, such discussions could create the potential for friction.

New Testament: Paul often taught his various congregations in a manner reminiscent of a philosophical school teacher. Paul often uses rhetorical questions, dialogue techniques, argumentation, hypothetical objections, and false conclusions. In a sense, Paul spending (rubbing) time with and instructing (influencing) Timothy and Barnabus in an apprentice relationship, are aspects of a diatribe. Paul actually employs the Hellenistic rhetorical device of diatribe in his letters. In the 1^st Letter to the Corinthians, Paul undermines the Corinthians’ indifferent views on sexual morality. In the Letter to the Romans, Paul uses a fictitious Jewish opponent to demonstrate the importance of justification.

Scripture:

“After this, Jesus and His disciples went into the region of Judea, where He spent some time with them baptizing.” Jn.3:22

The disciples are spending time with or abiding in Jesus’ presence. In a sense, Jesus is setting an example (rubbing them in the best possible way) for the disciples.

“So Paul and Barnabus stayed for a considerable period in Iconium, speaking out boldly for the Lord, who confirmed the Word about His grace by granting signs and wonders to occur through their hands.” Acts 14:3

Pau and Barnabus remained for a while in Iconium.  They both converted Jews and Greeks and angered disbelieving Jews.

Conclusion:

Diatribe, conference, rest

It was quite interesting to see how this term changed over time to a negative sense. The early Classical use of diatribe was primarily used for spending time, reflecting, and as a rhetorical method. This was used quite frequently by philosophers. It was many years later that a diatribe becomes a forceful or bitter attack against someone or something. Everyone has heard of the expression “rubbing someone the wrong way.” Supposedly, this origin comes from petting a cat. Cats like to be petted from head to tail. Petting the cat from to tail to head annoys or angers the cat.

I think this idea goes much deeper than that. Perhaps, this goes back to its historical meaning, when someone encounters one another. When someone influences another person, that person’s ideas/values “rub off’ on that person. I can imagine that this could occur in both a positive (Jesus) and a negative sense (arguments). In a very bad situation, this “rubbing” can result in irritation, friction, and frayed nerves. Hence, “rubbing someone the wrong way” happens when you irritate that person.

[Greek] χορηγέω (chorēgeō), [Latin] praestare, [Latin] adiministrare, [French] surpasser: to lead a chorus (group of performers), to lead a play, to be a choreographer, to defray the cost of a chorus, to supply, to minister, to be a dance leader, to provide for, to supply things, to subsidize, to be a patron; 2Cor.9:10, 1Pet.4:11

Choragic Monument of Lysicrates erected (by and for himself) for the festival victory of his production in 335 B.C.

Background Information:

Patron (choregos): In the tradition of the ancient Greek theater, the choregos, a wealthy Athenian citizen, assumed the role of financing (subsidizing) the preparation of the chorus and play. The patron was appointed by the government authority. It was an honor to be selected to support the theater. The patron paid for costumes, rehearsals, chorus expenses, training, salaries, board and lodging, scenery, and props. Prizes were awarded for drama at the Athenian festival competitions.   Awards were jointly given to the playwright and the patron. Such victories carried prestige for the patron. The winner was expected to display his trophy in a place of honor. Monuments were built in honor of the victorious patrons

Notable patrons: Themistocles was the patron for Phoenissae by Phrynichus. Pericles was the patron for The Persians by Aeschyus. Plato and Dionysius II were the patrons for a boys’ chorus. Lysicrates was the wealthy patron of musical performances in the Theater of Dionysus.

New Testament: In the New Testament this term primarily has the sense of to share, to provide for, and to supply. These gifts and the capacity to give these gifts all come from God whom will provide in abundance. Paul challenges others to follow the example of God’s generosity in supplying and providing for others. Peter states this generosity of giving gifts and serving comes through from the power of God. The desired purpose of these gifts is to illustrate the glory of God.

Scripture:

“The one who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness.” 2 Cor.9:10

God’s abundance cannot not be outdone. Paul is calling his followers to make available what is necessary to help or supply the needs of others. Paul calls others to follow the example of God’s generosity.

“Whoever preaches, let it be with the words of God; whoever serves, let it be with the strength that God supplies, so that in all things God may be glorified through Jesus Christ, to whom belong glory and dominion forever and ever.” 1Pet.4:11

Christians are called to be stewards of these gifts received from God. The sharing of these gifts is to illustrate the glory of God.

Conclusion:

Choreography, choreographer, present, restore, surpass, administer

It was quite interesting to discover the motivations for these wealthy Greek patrons in supporting the arts. Perhaps, it was the prestige in being recognized by the government. Perhaps, it was partly due in pleasing certain gods. Whatever the motivation, vanity and prestige were very much important considerations. Even to the point of building a monument to oneself.

Like many people, I suppose I had always known that God, the greatest patron of all, is the source (and giver) of all these gifts. To be honest, I hadn’t really thought much about it. This posting helped to remind me that we all are the recipients of these gifts. Paul and Peter were writing to ordinary people, not wealthy people. This is a good reminder for me that we all have time and treasures to support the drama (events) that unfolds in our lives.

First of all, kudos to all those foundations and philanthropists who contribute their resources for the community, ministry and disaster relief. Even today, there is nothing wrong in receiving accolades and recognition. This is seen as foundations, businesses, and schools are often named after a philanthropist or patron. But just don’t build a monument to yourselves!

[Greek] πατέω (pateō), [Latin] calcare: to make a path, to tread on, to be trampled under, to tread under foot, trample, to step on, to conquer, to treat dispairingly, to walk; Lk.10:19, Lk.21:24, Rev.14:20, Rev.19:15, Rev.11:2

Jesus give His disciples the power to overcome the powers of Satan

Background Information:

Septuagint/Old Testament: In classical Greek, this term means to walk, to tread, to treat disparagingly, and to maltreat. This term does not denote purposeful movement, but treading of the feet on something. Treading on a winepress indicates the early agricultural activity in cultivation of the vine. Corn and grain are trodden by oxen. Wheat is threshed. This term, used in a negative sense, denotes God judgments in history. This judgment is depicted under the image of the winepress. Treading a land means to take possession of this land. Treading and trampling is the characteristic attitude of the arrogant and ungodly conqueror.

Wine press: In the book of Isaiah 63:1-6 a majestic figure, from Edom, wears crimson red garments. This figure represents the Lord. He treads the wine press in anger. God shows His wrath. The wine press is a symbol of a bloody judgment. The Lord’s garments become red from the judgment battle. The crushed grapes represents the spilled blood. The scripture passage provides the background for the notion of “the grapes of wrath” (wrath of God).

New Testament: This term, as used in the Old Testament, is only found in Luke and Revelations. In Lk.10:19 Jesus grants to His Apostles the power to tread on (overcome) every power of Satan. This makes reference to Psa. 91:13 in which someone, in the shelter of the Most High, was given the power to tread upon the asp and the viper. Lk.21:24 prophecies that Jerusalem will be trampled underfoot by the Gentiles. This foreshadows the Gentiles “conquering and subduing” the Jewish opposition against this growing Christian movement. It will be through the Gentiles that Christianity will flourish and spread to the ends of the earth. In Rev.14:20 the winepress will be trodden in God’s anger. This revisits the Old Testament image of the winepress as a symbol for the judgment of divine wrath.

Scripture:

“Behold, I have given you the power to tread upon serpents and scorpions and upon the full force of the enemy and nothing will harm you.” Lk.10:9

Jesus grants to His disciples the power to overcome every power of Satan

“They will fall by the edge of the sword and be taken as captives to all the Gentiles; and Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles are fulfilled.” Lk.21:24

The house of Israel is to be scattered. The Gentiles will be permitted to have full power over Israel and over all nations of the world. This time begins with the apostleship of Paul, the apostle to the Gentiles.

“The angel threw his sickle into the great wine press of God’s fury. The wine press was trodden outside the city and blood poured out of the wine press to the height of a horse’s bridle for two hundred miles.” Rev.14:19-20

This is a stark warning to the enemies of God. This continues the Old Testament imagery of God’s wrath. All enemies of God, however powerful, will be trodden as easily as grapes are crushed. To tread a person as in a winepress is to destroy or crush that person. The crushed grapes make us think of the image of the spilling of blood.

Conclusion:

Path, calcium

To tread is to make a path. This path may involve trampling, overpowering, conquering, owning, and cultivating. I think most of us already can associate treading upon with agriculture and farming. And most of us already know that a winepress is used to tread or stomp grapes in order to make wine. But I really never connected the dots in how treading a winepress can lead to God’s wrath. I never would have thought to put these two ideas together.

It was quite interesting to discover that there were many nuanced uses of this term in the Old Testament. I was not aware of these non-literal uses. Treading upon someone sounds like what an oppressor or tyrant might do. I would have never thought that this term would be used in a positive sense in Lk.21:24. Perhaps this provides an apt image in how the Gentiles had overcome the Jewish opposition to this growing Christian movement. This is how the Gentiles made their path to all the ends of the earth.

So now you know how we get the “Grapes of Wrath”! So, John Steinbeck borrowed this line for his famous book.

[Greek] ὄγκος (ogkos), [Latin] impedimenta: hindrance, bulk, baggage, impediment, encumbrance, heaviness, challenge, swelling, tumor, volume, loftiness; Heb.12:1

The Roman army bringing a supply/baggage wagon (impedimenta) for support for extended campaigns

Background Information:

Roman army: During the Roman Empire, the Roman armies often went out on various military campaigns. Supply wagons or trains were needed to carry supplies, provisions, food, equipment, and weapons. Large amounts of provisions and supplies were needed to support an extended campaign. These baggage vehicles were called impedimenta. In the event of taking on casualties in battle, the wounded soldiers were also placed in and cared for in these vehicles. These vehicles, travelling at the end of the Roman regiment, often slowed down or impeded the progress of the soldiers.

New Testament: This Greek term is only found in Hebrews 12:1-2. These scripture passages sets the scene of those running a race before a great cloud of witnesses (saints). Essentially, this race is a metaphor for the Christian way of life. These Christians are being encouraged to finish the race, by focusing on Jesus. In order to finish the race, it may be necessary to get rid of any burden, hindrance, or sin in this journey.

Scripture:

“Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin and clings to us and persevere in running the race that lies before us.” Heb. 12:1

This brings to mind an athletic contest (running race) before the many spectators. Christians are called to reflect on what they need to do remove any impediments, hindrances, “baggage”, and sins that will slow them down in their race to live the Christian way of life.

Oncology: In the Greek language, the “g” sound produces a nasal “n” sound. In other words, the Greek ogkos is pronounced “onkos”. Oncology is the study and treatment of cancerous and non-cancerous tumors. Tumors can sometimes become an abnormal swelling or mass of tissue.

Conclusion:

Oncology, oncologist, impediment, impede

I had an interesting experience learning about the meaning of this term. First of all, I was already aware of this scriptural passage about the Christian removing any burdens to finish this race. Recently, I attended a vocations workshop at St. Mary’s Seminary in Houston, Texas. In his homily, our local Cardinal mentioned that the Latin impedimenta means baggage (which slows or hinders, or prevents our response to Jesus). Ok. That sounds interesting.

I really did not think much about it. Then I later discovered that ogkos would refer to that burden in Heb.12:1. I think it is quite interesting how ogkos becomes linked with burdens, slowing us down. Perhaps, these could be situations where God causes us slow down to re-evaluate our situation (there is something wrong). To be honest, one doesn’t need to have a sickness to be in this situation! This could apply to any of us. Not surprisingly, medical issues, such as cancer, can become an overwhelming burden.

Many of us are still willing choose to carry our  own “baggage” (bad habits, vices, etc.) in life. Also, many of us, because of circumstances, often are forced to carry other burdens and challenges in life, making this a difficult journey.  Yet, when we reach our final destination (heaven), we can leave all this baggage behind.

[Greek] λείπω (leipō), [Latin] deficiente, [Latin] indigere, [German] fehlen: to lack, to need, to leave behind, to fall away, to be destitute, to be left behind, to fail, to leave, to be inferior, to be wanting, to be in need, to be forsaken; Tit.1:5, Tit.3:13, Jas.1:4,5, Jas.2:15, Lk.18:22

Solar Eclipse: the sun falls away behind the moon

Background Information:

New Testament: This term is used primarily in the sense of lacking, wanting and being left behind. However, these examples involve both literal and more nuanced contexts. In one example, one is left physically behind in a location. Paul leaves Titus behind in order appoint presbyters in every town. Other examples make mention of those who lack food and clothing. One who is lacking in nothing is self-sufficient. One who lacks in wisdom asks God for this gift. One who lacks for nothing focuses less on material possessions. One is instructed by Jesus to sell what he has and give it to the poor.

Scripture:

“For this reason I left you (Titus) in Crete so that you might set right what remains to be done and appoint presbyters in every town, as I directed you.” Tit.1:5

Paul leaves Titus behind in Crete for purposes of ministry. Being left behind is not a punishment, but continues this unfinished work in Crete.

“And let perseverance be perfect, so that you may be perfect and complete, lacking in nothing. But if any of you lacks wisdom, he should ask God gives to all generously and ungrudgingly, and he will be given it.” Jas. 1:4-5

Hopefully, this testing of faith will lead to a more perfect perseverance. Like a cleansing fire, this perseverance will “burn” off impurities and obstacles in your walk of faith.

“When Jesus heard this He said to him, ‘There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come follow me.’” Lk.18:22

Jesus call us to be mindful of the poor who lack food and clothing. Jesus also calls us to remove our attachment to material possessions. By following Him one may hope to find lasting spiritual treasures.

Ellipsis: This … is a common literary device used to intentionally omit a word, series of words, or sentences. Such words, being unnecessary or obvious, are left out or left behind. Removal of these words do not alter its intended meaning. An ellipsis is illustrated by a series of three dots in place of these missing words. An ellipse can be used to indicate an intentional pause, hesitation, an unfinished thought or ending in silence. An ellipsis is often used in texting.

Conclusion:

Eclipse, ecliptic, ellipsis, ellipse, fail, deficient, indigent

Apologies to all those of you who already know this. But for those of you who are still really “in the dark” about what exactly an eclipse is, a solar eclipse occurs when the moon moves in between the earth and the sun. The sun is obscured by the moon. A lunar eclipse occurs when the Earth is between the sun and the moon. The sun is obscured by the earth. An eclipse is essentially a falling away or waning. A  person, who overshadows or diminishes (minimizes) someone else’s accomplishments, often may eclipse that person.

An ellipse, a geometry term, is a curve in a plane. An ecliptic is the apparent path of the sun on the celestial sphere. So…I was surprised by the nuanced uses of this term in scripture. I would have never figured that this could be mean being destitute or being in need.

Update: As you know, we just recently experienced a solar eclipse.  We stood in wonder of God’s handiwork in the heavens! At least for a short period of time, our nation came together. This event briefly overshadowed the current issues and events that our nation is dealing with.

[Greek] ἀνάξιος (anaxios), [Latin] minimis : (adjective) failing to follow an axiom (principle), unworthy, unfit, not competent, unreasonable, inappropriate, unqualified; 1 Cor. 6:2

[Greek] ἀναξίως (anaxiōs): (adverb) failing to follow an axiom (principle), unworthily, improperly; 1 Cor.11:27,29

Paul has concerns that the Corinthians have been eating and drinking unworthily and unknowingly

Background Information:

New Testament: These two Greek terms are very closely related. The first term is an adjective, while the second term is its related adverb. This Greek adverb is identified by an accent mark over the letter “o”. The Christians at Corinth are suing one another before pagan judges in Roman courts. Paul has concerns as to why these Christians cannot settle disputes among themselves. The Corinthians are also eating and drinking the sacred mean unworthily. To do otherwise brings judgment upon themselves. This is a matter about properly eating the Bread and drinking the Blood.

Scripture:

“Therefore, whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the Body and Blood of the Lord…For anyone who eats and drink without discerning the Body eats and drinks judgment on himself.” 1 Cor.11:27-29

The Corinthians have been eating and drinking improperly. This is a sacred meal. The only proper way to celebrate the Eucharist is to follow Jesus’ command to reproduce this action in the proper spirit. In addition one must have some understanding of this meal. To do otherwise is to eat and drink improperly.

“Do you not know that the holy one will judge the world? If the world is to be judged by, are you unqualified for the lowest law courts?” 1Cor.6:2

Paul has some concerns about why the Corinthians cannot settle these disputes within themselves.

Conclusion:

Axiom, axiomatic, minimal

Sometimes axioms can be factually true, but are pointless. Here is a early classical Greek axiom: “When an equal amount is taken from equals, an equal amount results.”  Duh!

An axiom is essentially a statement, proposition, or accepted truth. This self-evident truth shouldn’t need further proof. But in more serious matters, one does not partake of the eating the Bread and drinking the cup without respect and reverence, and without understanding.

This also applies to today. Therefore, non-Catholics, out of respect, do not partake of the Eucharist at Mass. To do otherwise would be acting unworthily. Non-Catholics are welcome to receive a blessing from the Eucharistic minister. This can also apply to Catholics. Even Catholics are instructed to be mindful of worthily receiving the Eucharist. Then it goes without saying that Catholics must show the same respect (even not partake) for non-Catholics when important doctrinal beliefs (and practices) may differ.

So perhaps Jesus says it best of all: “Do unto others as you would have them do unto you” (The Golden Rule)

‎

[Greek] λευκαίνω (leukainō), [Latin] albus: to make white, to whiten, to bleach; Mk.9:3, Rev.7:14

The Ancient One (God) on His throne, with snow bright clothing and hair white as wool (Dan.7:9)

Background Information:

Greco-Roman culture: This term primarily has the sense of having to whiten. Various nuanced expressions indicating “to make white” are found in literature and poetry. Such examples are “they beat the water white with the oars” and “the time which makes hair white”. Greek writers make reference to leuce, a disease characterized with shining patches on the skin and hair turned milky white. White plays a prominent role in being a color pleasing and suitable to the gods. White is the color of helpful gods and goddesses. Often sacrificial animals had to be in white, which indicates their purity. In addition, white is the color of joy, shining, fortune, and victory. Likewise, black was the color of mourning, misfortune, and defeat.

Hebrew/Jewish culture: White plays an important color used in ceramics, murals, frescoes, linens, and clothing. White is predominately used for priestly garments. White is the basic cultic color in general. White represented vitality, life, light, holiness, and joy. The Old Testament scriptures provide several examples of the sense of to whiten. His clothing was snow bright, and the hair on His head as white as wool (Dan.7:9). Brighter than snow were her princes, whiter than milk (Lam.4:7). Suddenly, a horseman appeared clothed in white garments (2 Macc.11:8). The stutterers will speak fluently and clearly ( Isa.32:4). Many shall be refined, purified, and tested (Dan.12:10).

New Testament: White is presented as the heavenly color in an eschatological and apocalyptic context. This makes sense in that Jesus is presented in the Transfiguration with dazzling white clothes. Interestingly, Jesus did not wear white cloths like the priests and Levites. From the few references to Jesus’ clothing, Jesus did not wear royal clothing. Most likely, Jesus wore ordinary colored garments like the common folk. In Revelations white clothes do not point to angels, but to membership of the heavenly world. White denotes radiance of the heavenly being.

Scripture:

“And His clothes became dazzling white, such as no fuller on earth could bleach them.” Mk.9:3

This is Jesus’ Transfiguration. White is the color of the heavenly realm.

“He said to me, ‘These are the ones who survived the time of great distress; they have washed their robes and made them white in the blood of the Lamb.’” Rev. 7:14

The great distress represents the persecution of the Romans. White also represents purity and victory.

Conclusion:

Leukemia, leukocytes, albino

I think pretty much it is a given that we would associate gods or goddesses with white vestments. So that is not a surprise. It was interesting to discover such flowery or poetic imagery indicating to make something white. I guess this sounds much more interesting than saying “my hair is getting white.” On the other hand, at least you now know how to say this in a flowery and verbose manner!  (You will be a hit at your next party).

It would make sense that Jesus would wear clothing that would identify with the common person. I never really thought about it before, but white wool is considered a bright color. Then you have such white lambs being sacrificed. This certainly becomes a shining (bright) allusion pointing to Jesus!

How this term is related to albino, I didn’t see that coming (not even with a bright light)!  To be honest, I am not personally familiar with one who has this disease. Leukemia is associated with an elevated number of white blood cells (leukocytes) in the blood stream, which fight against diseases and infections. This Greek term leukaino just happened to be next post in my queue of Greek terminology to look at.

[Greek] κρύπτω (kryptō), [Latin] absconditus, [Latin] non revelare, [Latin] occultus: to hide, to conceal, to keep secret, to keep things hidden; Mt.13:44, Lk.13:21, Col.3:3, Mt.11:25, Heb.11:23, Mt.25:18, Mt.5:14, Mt.10:26, Lk.12:2, Mk.4:22, Lk.8:17, Jn.19:38, Jn.3:2, Jn.7:4, 2 Cor.4:2, Eph.5:12

The Finding of Moses: a painting by Nicolas Poissin (1638)

Background Information:

Secular culture: In secular culture this term is primarily used in the sense of to conceal, to hide, to deceive, to overlook, and to pretend. In poetry, mention is made of a helmet concealing protectively. Concealment is often used for selfish reasons to prevent others from using the object (to keep it for oneself). Hiding can involve hiding treasure or hiding things of which one is ashamed. Overlooking can mean pardoning faults or grievances. The keeping of entrusted secrets becomes part of the Delphic rules of life. Pretending (dissembling) involves hiding one’s true feelings and intentions.

Greek Hellenism: The gods (deities) are hidden. Even the worldly Homeric man and common man are aware of this. The presence of the gods evoke ominous meanings. To see a god at an unfortunate time means destruction. The gods do not have absolute control over man, but their reality is upheld for purposes of oaths. Man have greater access to the gods. On the other hand, Gnosticism provides knowledge, information, and access to a select few.

Old Testament: In the Old Testament, this term takes on the sense of to hide, to cover and to bury. Rahab was ordered to hide two men (Joshua 2:4). The infant Moses is hidden in the reeds in the Nile River (Ex.2:3). God ponders hiding His intentions from Abraham (Gen.17:17). One ponders covering a misdeed (Prov.17:9). Several passages involve burying someone or digging a pit.

God and hiddenness: God, because of His nature, remains hidden from man. Man would otherwise die from seeing God. Sinful man often hides from God, who sees all. Nothing is hidden from God. The righteous man does not hide from God. Man discloses everything, follows, and serves Him. Although hidden, God still provides protection, guidance, and wisdom. God restores man’s broken relationship with Him. He reveals Himself through the Messiah.

New Testament: This term means being hidden, hiding, being buried, being ignored, being misunderstood, and escaping. The disciples’ deeds (actions) can only be seen if they are not hidden. He will announce what has laid hidden. The kingdom of heaven is like a valuable treasure that is buried in the ground. Jesus’ third prediction of the Passion remained hidden (was not understood) to the disciples. The master scolded the servant for squandering the talent by burying it. Jesus’ words for peace remained hidden (were ignored), resulting in Jerusalem experiencing devastation. Jesus escaped and hid from being hit with stones. Joseph of Arimathea, secretly a disciple of Jesus, hid from the authorities. All actions, both good and bad, cannot be hidden. The infant Moses was hidden by his parents for three months.

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 that field.” Mt.13:44

The kingdom of heaven is initially hidden waiting to be discovered. In the form of a simile, the kingdom is shown to be like a hidden treasure. In order for the disciples to understand, Jesus presents the image of heaven in the simplest terms.

“Similarly, good works are also public; and even those that are not cannot remain hidden.” 1Tim.5:25

All actions are public

“So out of fear I went off and buried your talent in the ground. Here it is back.” Mt.25:25

The master scolded the servant for not productively using or investing in his talent.

Conclusion:

Cryptic, cryptic, encryption, decryption, crypt, abscond, occult

First of all, I was glad that I was able to “uncover” this word krypto, hidden with rich meanings and themes. I really did not consider that this term would have many nuanced uses and meanings. Aside from literal hiding and burying, this term also deals with man’s motivations and desires.

Not surprisingly, I discovered a constant theme of hiddenness involving gods, deities, and even God. It was fascinating to see how the hiddenness of God helps define His relationship with His people. This hiddenness really sheds some light on how the gospel message was presented in the form of parables. The gospel message was hidden to many people because of lack of understanding or lack of interest in hearing it.

In Palestine, it was often a customary practice to bury valuable and priceless items in the ground. I try to keep this valuable information hidden.

[Greek] ‎μυωπάζω (muōpazō), [Latin] myops, [Latin] improvidus: to fail to understand, to be myopic, to be short-sighted, cannot see far off, to see only what is near, to shut the eyes; 2Pet.1:9

When we see only what we want to see and when we cannot clearly see ahead.

Background Information:

2Peter: This book was written for the purposes of encouraging the Christians in the provinces of Asia Minor. These Christians were threatened by false teachers, false doctrines, and Gnosticism. The author exhorted the Christians to remain faithful to the true teachings of the Church. In his greeting, the author prayed that these Christians receive an abundance of knowledge of Jesus and God. It is through this knowledge that one can obtain a share in the divine nature. Seeking knowledge was a highly sought Hellenistic value.

Scripture:

“Anyone who lacks them is blind and shortsighted, forgetful of the cleansing of past sins.” 2Pet.1:9

The writer encouraged the Christians to supplement their faith with virtue, knowledge, self-control, endurance, devotion, and love. This passage deals with spiritual blindness. This person does not understand that he needed to be cleansed from his sins. He does not pay attention or does not want to see it. He sees only what he wants to see.

Etymology: The Latin adjective myops means short-sightedness (near-sightedness). The Latin adjective improvidus means sudden, unsuspecting, and unprepared. Improvidus consists of (im-) not and (-providere) to provide, to foresee, to look after, and to be cautious. Improvident means lacking foresight and not looking ahead.

Short-sighted quotes:

“The eyes are useless when the mind is blind.” Unknown

“The only thing worse than being blind is having sight but no vision.” Helen Keller

“Materialistic perception of life makes us spiritually shortsighted.” Horace Walpole

“Society today is being fragmented by a way of thinking [relativism] that is inherently short-sighted because it disregard the full horizon of truth- the truth about God and about us.” Pope Benedict XVI

“It seems that not being religious is a form of risk-taking, consistent with other patterns of short-sighted behavior.” Rodney Stark

“I am very short-sighted, and if I don’t like a situation, I take my glasses off.” Jenny Eclair

Conclusion:

Myopia, myopic, provide, providential, provision, improvident

It was interesting to discover that this term originally meant to fail to understand. This helped me to “see” that there is such a thing as spiritual blindness. Depending on the circumstances, this spiritual blindness can be intentional or unintentional.

This spiritual blindness may result because we cannot see the big picture of our situation. Perhaps our path ahead is very blurry. Perhaps we only see what we want to see. Now today some of us experience this as nearsightedness. Prescription glasses can easily solve this problem. If it was only that simple for getting a prescription for spiritual blindness….

We now live in secular post-Christian society where many are not faithful to the teachings of the Church.

Update: Pope Benedict XVI rightfully points out that our society is often influenced by the dictatorship of relativism where each person advocates (only sees) his own truth.

In seeing one’s own truth, this allows or enables one to decide for himself (herself) what gender/sex to identify as (aside from objective reality).

Many people still are unaware or cannot come to terms with seeing that the devil seeks to undermine God’s design for creation and procreation. As a result, we are now experiencing the breakdown of traditional marriage, abortion, gay marriage, homosexuality, and gender ideology and confusion.

Many people, only concerned about the right to do these actions (only seeing what is near), often cannot clearly see ahead the moral consequences of such actions. Each one of us will ultimately be judged by God for our sinful actions. [Abortion, gay marriage, euthanasia, etc.]

A woke Bud Light marketing executive, inserting transgenderism with its beer product, could not see that this would offend many of Bud Light’s customers. Bud Light has never recovered from this epic fail.

Miller Lite, seeking to create some new good sh#t, at least had the sense to remove its ads before greater damage was done to its brand.

Target, selling a questionable swimsuit line, has a ‘proverbial target’ on its back from customers. Customers are already to starting to boycott.

California Governor Gavin Newsom signed off on a blacks’ reparations petition but failed to see the expensive cost of such an undertaking.

Black reparations supporters are naive in thinking such a costly proposal will be ever be approved by Governor Newsom.

Many Democrats and Progressive are short-sighted in thinking that the southern US border is secure.

The NAACP issues travel advisories in Florida but ignores blacks’ safety concerns in democratically controlled US cities. The NAACP fails to see that this is a such a political gimmick.

The current woke culture continues to view history from a naive and short-sided  perspective. Instead of having a more nuanced understanding that cultural values naturally evolve over time, the woke culture looks at history from a childish perspective.

Gender ideology (transgenderism) advocates are deluding themselves in disregarding the objective reality that God created only two sexes: male and female.

Church leaders advocating the ending of the Traditional Latin Mass (TLM) are short-sighted in thinking that this will stop Catholics’ desire for traditional worship and practices.

Many Church leaders are short-sighted in not only seeing the disastrous spiritual “fruits” of Vatican II but also in continuing these modernist practices. On the other hand, many Catholics are seeking a restoration and return to traditional practices.

The Los Angeles Dodgers organization, inviting the ‘Sisters of Perpetual Indulgence’, evidently cannot see, refuse to see, or don’t even care that they are mocking Catholicism.

Next post: a post to remember (Memorial Day)

June 1: those who mock us

[Greek] κλίνη (klinē): bed, couch, reclining couch, table, stretcher, cot, sofa, banqueting couch; Mt.9:2, Mt.9:6, Mk.4:21, Mk.7:4, Mk.7:30, Lk.5:18, Lk.8:16, Lk.17:34, Rev.2:22

An upholstered kline (reclining couch) belonging to an affluent Roman household

Background Information:

Greco-Roman culture: This term is derived from the Greek word klino, meaning to lean or recline. The Greeks followed the Eastern tradition of lying down to eat. This piece of furniture, made of wood or bronze, could be used for both eating and sleeping. This reclining chair had a headboard that could be used as a backrest while sitting. Often elegantly upholstered, these klines were placed around the walls. Small tables were placed next to them to hold the food and drinks.

Old Testament: In the Old Testament, this term is primarily used as a bed. Several passages in Ezekiel and 1 Samuel describe a bed for resting at night. Several passages in Genesis make mention of a bed of sickness (death bed). Jacob is seen on his death bed in the book of Genesis. This term is often used in reference to inclining or bowing down to God. This is often depicted by one praying to God or God directing one to His will.

New Testament: This term is used in the sense of a stretcher, bed, mat, and death bed. This is expressed in the story of the paralytic, in a stretcher, lowered down through the roof to see Jesus. Scriptures also make mention of a lamp being placed under a bed. A death bed is mentioned in book of Revelations. Beggars have been known to lay and sleep on a mat.

Scripture:

“And there people brought to Him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, ‘Courage, child, your sins are forgiven.’” Mt. 9:2

It is their faith that saves and heals the paralytic. This also speaks to the motivation of the paralytic’ friends.

“He said to them, ‘Is a lamp brought in to be placed under a bushel basket or under a bed, and not be placed on a lampstand?’” Mk.4:21

The lamp could represent the Word of God. This light allows people to see clearly the way of life pleasing to God. This light cannot be hidden.

“So I will cast her on a sickbed and plunge those who commit adultery with her into intense suffering unless they repent of her works.” Rev.2:22

The sickbed is the place where one dies.

Conclusion:

Recline, recliner, incline, inclination

It is interesting to note how this these modern day words developed from the physical actions of leaning, inclining, bending, and reclining. One, who is inclined to listen to God, is “bending” himself towards Him.

The [Greek] klinikos and [Latin] clinicus refer to the medical practice of the sick bed. These involve the clinical activities which happen at the bed side. In a sense, the doctors and nurses lean toward their patients in order to understand their condition.

[Greek] τράπεζα (trapeza), [Latin] mensa: table, dining table, bank, food, stool, meal, money counter, eating table, food on the table, mat, meat, privileges granted, what is provided on the table; Lk.16:21, Jn.2:15, Act.16:34, Lk.19:23, 1Cor.10:21, Act.6:2, Lk.22:21, Mk.14:18

In the Temple Jesus overturns the tables of the money-changers, bankers, and sellers.

Background Information:

The Dining Table

Early Historical Development: The early notion of the table began with a cloth (leather) mat or wooden plate, which was used to place foods on. The Bedouins in the Near East continue this practice. The form of the table was determined by bodily posture for eating. The Greco-Roman culture developed the custom of reclining on a couch next to a low table. This is depicted in Greek banquet and Roman feasts, where tables are placed in a horse-shoe layout. Servants would serve from the inside area. In palaces and well-to do circles, stools and benches at regular tables would be present.

Palestine: The Palestinian culture borrowed from the Greco-Roman custom. In typical Passover meal settings, it was assumed that the usual posture at ordinary meals was sitting or crouching. Reclining at table was a continuing Hebrew theme of hospitality. This practice typically consisted of supporting oneself on the left arm and using the utensils with the right hand. In Jesus’ world, the common practice was sitting or crouching, except at feasts and banquets. A specific seating arrangement illustrated the seating positions of the master of the house and his guest of honor.

The Moneychangers’ Table

Greco-Roman culture: This was a public location (venue) where various transactions were made. Often near a temple, these places provided for the exchange of money for offerings (sacrifices) to the gods. In addition, other money exchanges and commerce transactions took place. This developed the early sense of a bank. Salesmen, putting their coins on table, became known as money-changers or bankers.

The Table of the Show-Bread

Cultic space: These tables in the Temple were used for cultic purposes. In the Greco-Roman culture, these were offering tables near the idols in the pagan temples. On these tables were placed gifts offered to the deity. In the Old Testament, this was the table for the show-bread. In Hebrew this show-bread literally means “the bread of the face.” The show-bread signified the presence of God. In contrast, the bread of the Last Supper signifies the presence of Jesus.

Scripture:

“And as they reclined at table and were eating, Jesus said, ‘Amen, I say to you, one of you will betray me, on who is eating with me.’” Mk.14:18

This passage refers to table fellowship. Jesus is with His disciples, His inner circle of friends. This betrayal comes from within this inner circle.

“So the Twelve called together the community of the disciple and said, ‘It is not right for us to neglect the Word of God to serve at table.’’ Act.6:2

The Christian community was growing. The Apostles created an additional ministerial position of deacon to handle the finances and serve the poor. This allowed the Apostles to focus on preaching.

“You cannot drink the cup of the Lord and also the cup of demons. You cannot partake of the table of the Lord and of the table of demons.” 1Cor.10:21

This passage speaks to this communion, a sacrificial meal which binds to the Lord of the altar. This communion is incompatible to other meals or offerings to other gods. One cannot alternate between the two meals.

“Why did you not put my money in a bank? Then on my return, I would have collected it with interest.” Lk.19:23

This is a place where money is kept or managed or where credit was established. These venues were run by bankers or moneychangers.

Early Christianity: Early Christian worship was a feast embracing Word and sacrament. Primitive worship took place in private homes and gathering around tables. Once the sacramental meal was distinguished from the general meal, a table was specifically used for the consecration.  This consecration table was later called an altar. From the later 3^rd century on, this Eucharistic table was honored as the holy place.

Trapeze: The art of trapeze performance was developed by Jules Leotard, a French acrobat and aerialist. He invented the flying trapeze. This stretchy, tight fitting garment was made famous by him. It was in the 1920’s and 1930’s that this fabric influenced the style of bathing suits.

Conclusion:

Trapeze, trapezoid, trapezius (muscle), mesa

A trapezoid, meaning “table-like”, has two parallel sides. A trapeza comes from “tetras” (four) + “peza” (foot). The trapezius muscle is kite-shaped muscle which stabilizes the shoulder blade and extends the head at the neck. The trapeze, connected to the ceiling (top), forms a trapezoid shape. The trapeze bar is always parallel to the ceiling.

[Greek] ‎τραχηλίζω (trachēlizō), [Latin] apertus: to take by the throat, laid bare, to seize the throat (trachea), to expose the neck, to bend the neck, to grip the neck; Heb. 4:13

Background Information:

Pankration: Pankration literally means all of power, from pan- (all) and kratos (strength). This was an ancient mixed martial arts sports, combing wrestling moves and boxing. This sport, introduced in the Greek Olympics in 648 B.C., involved kicking, holds, locks, and chokes. The only things not acceptable were biting, gouging out the opponent’s eyes and attacking the groin. The contest wouldn’t finish until the loser submitted or was knocked out. Pankration was the favorite sport of spectators.

Scripture:

“No creature is concealed from Him, but everything is naked and exposed to the eyes of Him to whom we must render an account.” Heb. 4:13

The scripture passage presents a figurative meaning of having one’s neck exposed to all and laid bare on the altar. As we will be easily exposed by God, we will have to face His judgment.

“I will seize fate by the throat. It shall certainly not bend and crush me completely” Beethoven (1801)

Beethoven: Beethoven was becoming deaf. He saw his deafness as a challenge to fight and overcome. Beethoven’s greatest gift (sense) was hearing. What a cruel irony in not being able to hear the music you compose!

Conclusion:

Trachea, aperture

The ultimate referee God, who sees all our pinfalls, losses, tap outs, submissions, intentional disqualifications, and low blows in life, will make the best decision for each of us.

When I think about the sport Pankration, professional wrestling immediately comes to mind. I see that big bad guy ready to give his opponent a choke slam in the ring. It could be the Undertaker, the Big Show, or even Kane! Or MMA sports may come to mind for others. Just like those many years ago, we see how the fans get riled up, cheering for the good guy (face) or yell at the bad guy (heel). At least they are clothed!

I am a big Beethoven fan. I cannot even imagine the anguish and vulnerability he must have faced in his career. Yet he continued to fight his opponent (deafness).

[Greek] νικάω (nikaō), [Latin] vincere, [Latin] victoria: to conquer, to have the attitude of to just “do it”, to prevail, to overcome, to overpower, to get the victory, to subdue, to gain victory, to come off victorious; Mt.12:29, Mk.3:27, Lk.11:22, Jn.16:33, Rom.3:4, 1Jn.2:13, 1Jn.5:4, Rev.2:7, Rev.3:5, Rev.5:5, Rev.6:2, Rev.17:14, Rev.21:7, Rom.12:21

Background Information:

Greek Hellenism: This term can denote victory or superiority in the physical, legal, and metaphorical sense. This can refer to mortal conflict or peaceful competition. This prevailing notion is demonstrated by an action, by the overthrow of an opposing force, and by a success which is plain to see by all eyes. However, another school of thought states that victory can be achieved without a direct public manifestation of such occurrence. This sense of victory pertains to one’s character and countenance. This could be considered as a hidden victory.

The gods: It has often been claimed that mortals by themselves cannot achieve victory. A god alone conquers, is unconquered and unconquerable. Only divine power by the gods can bring this about. Through history mortals (man) have called upon the gods to seek favor, fortune, and victory. The Greek goddess Nike is shown as a victor on monuments. Nike, most often depicted as having wings, is the goddess of victory (in war and peaceful competition). The Greeks, who worshipped Nike, believed she could grant them the human strength and speed needed to be victorious in any task they undertook. The related Roman goddess was named Victoria

Old Testament: The uses of this term in the Old Testament are found in various and nuanced ways. This term is found in the sense of successes in battles, victories, receiving strength, and upholding moral conduct. A success in the battle with weapons is depicted in 2 Sam.2:26. A success in the battle with words is depicted in 2 Macc.3:5. Scriptural references are made to Isaiah’s victory and the prophets’ victories. Upholding moral conduct is characterized by standing innocent before judgment and striving in good conduct (Psa. 50:4, Prov.6:25). In Hab.3:19 God is the One who gives strength. God’s victory is the only answer one can give to the question of the meaning of evil.

New Testament: Victories in the games are often used as a metaphor for the victories in life. Victories and defeats may be temporary or provisional in life. But Christ has the ultimate victory, when He overcomes evil. Yet, the enemies of Jesus are deluded or fail to recognize the victory of Jesus. Ultimately, evil is overcome with goodness. This promised victory, through His Blood, eschatologically brings forth the new earth and new heaven.

Scripture:

“How can anyone enter a strong man’s house and steal his property, unless he first ties up the strong man? Then he can plunder his house.” Mt. 12:29

This is the parable of the vanquished strong man. The strong man is Satan, whom Jesus has tied up and whose house He is plundering. This refers to the Jewish expectation that Satan would be chained up in the last days (Rev.20:2).

“I have told you this so that you might have peace in me. In the world you will have trouble, but take courage, I have conquered the world.” Jn.16:33

Jesus attains the ultimate victory or evil.

“Do not be conquered by evil but conquer evil with good.” Rom. 12:21

God has justified the believers. It will be God who will administer justice. Showing good to your enemies will confound them.

Conclusion:

Nike, victory, invincible

I really had never really considered sports as an important metaphor for struggles, competition, and victories in life. As in life, endurance is needed for the victories and losses that will come ahead.

It is not surprising that the Christian life can be comparable to sports. It has been said that the Christian life is a race faced with obstacles and opponents. Christians must prepare and equip themselves to reach the finish line. Those Christians, who have been martyred, won the ultimate victory in being faithful to Christ. Interestingly, these Christian martyrs’ bones have been called trophies. Not only that, but they also may have obtained some great spiritual endorsements (perhaps sainthood) for a that winning performance in life. So one does not necessarily have to fly high (like a certain basketball player) to achieve that victory.

‎[Greek] ἰδιώτης (idiōtēs), [Latin] idiota: private individual, layman, simpleton, rustic, bumpkin, outsider, alien, outsider, unskilled person, simple person, commoner; Act.4:13, 2Cor.11:6, 1Cor.14:16, 1Cor. 14:23-24

Ancient Greek farmers (idiotai)  living a simple life

Background Information:

Greco-Roman culture: This term means a private individual, laymen, unlearned person, outsider and alien. Interestingly, this meaning never takes on the sense of ignorance or stupidity. Instead, only a subtle stigma is attached to this person. Participation in the local community and government was viewed as a highly favored value for the individual. Those, who shunned participation in the community and who kept to themselves, were deemed unfit for office. These people were viewed as not having the “brains” to carry out this function.

Old Testament: This term has the sense of private citizen, layman, and common man. Upon considering being King Saul’s son-in-law, David mentioned he was a poor and insignificant man (1 Sam.18:23). As Moses was the meekest man on earth, God chose to speak to him. God speaks plainly and not in riddles to Moses (Num.12:8).

New Testament: This term takes on the general sense of being uneducated or lacking something. The disciples are seen as simple and uneducated followers. Paul acknowledges that he does not have the skills of eloquent speaking. Reference is made to those who do not have the gifts of tongues and the gifts of interpreting tongues.

Scripture:

“Observing the boldness of Pete and John and perceiving them to be uneducated, ordinary men, they were amazed, and they recognized them as the companions of Jesus.” Act.4:13

The Sanhedrin, recognized that Peter, a simple fisherman, performed this act.  This was why they were amazed.

“Otherwise, if you pronounce a blessing with the Spirit, how shall one who holds the place of the uninstructed say the “Amen” to your thanksgiving, since he does not know what you are saying?” 1 Cor.14:16

These uninstructed people are the uninitiated inquirers or catechumen. They lacked this knowledge.

“Even if I am untrained in speaking, I am not so in knowledge; in every way we have made this plain to you in all things.” 2 Cor.11:6

Paul acknowledges that he is deficient in rhetorical abilities. However, God has revealed the truth to Paul.

Conclusion:

Idiot, idiocy

It was interesting to discover that this term did not originally have the meaning of a fool or imbecile. This person was essentially a simple private laymen. The Roman-Greco value of participation in community affairs/government had defined this private person in a negative way.

Interestingly, this Greco-Roman belief system really was not a hindrance to the growth of Christianity. In fact, Jesus welcomed and identified with the simple person/layman. The disciples are such examples. It was then over time, that this term took on its very negative sense.

[Greek] ἱλαρός (hilaros): cheerful, merry, hilarious, joyfully ready, joyous, gracious, eager to give, willing, good humored; 2Cor. 9:7

King Solomon bestows favor on Sheba and his other subjects

Background Information:

Classical Greek: This term, meaning glad, merry, or cheerful, can be used for daylight, songs, messages, and persons. The later usage takes on the sense of benevolence, related to deities and gods, who bestowed good fortune on man. It is unclear whether or not if there was a clear connection between cheerfulness and benevolence. At this time in history, this term has nothing to do with being hilarious.

Old Testament:  In the Septuagint the Hebrew understanding of the related verb hilaruno means to cause to shine. Therefore, one who is “radiant” with cheerfulness and kindness is more open to help and serve others. Interestingly, this term hilaros is never considered as an attribute of God. Instead, God is more likely shown bestowing or giving favor to others. In addition, kings are portrayed bestowing favor, being kindly bestowed, and being gracious. The rabbis emphasize the connection between generosity and cheerfulness: “He who gives alms, let him do so with a cheerful heart.”

New Testament:  As with Judaism and the Gentile world, in Christianity cheerfulness is tied to the inner freedom of generosity. This Christian value is highly valued by Jesus. Paul makes reference to Prv. 22:9 which states that the kind person will be blessed, for he gives to the poor. Reception of this gift of God makes us cheerful.  With this comes the motivation to share this gift in service to others, as we are all are stewards of these gifts and graces.

Scripture:

“Each must do as already determined, without sadness or compulsion, for God loves a cheerful giver.” 2Cor.9:7

Cheerfulness allows for greater expression for generosity.

Conclusion

Hilarious, hilarity

I was surprised that our current understanding of what means hilarious is not reflected or even conceived in scripture or in secular Greek culture. Perhaps the sociological notion was far too removed to be even be considered in ancient society. It was only until the early 19^th century that the term hilaros takes on the sense of being funny or hysterical.

[Greek] διχοτομέω (dichotomeō), [Latin] dividere: to cut into two, to cut asunder, to cut into pieces, to bisect, to cut up by scourging, to punish severely, to separate, to cut in half, to dismember; Mt. 24:51, Lk.12:46, Heb.11:37, Lk.19:27

Background information:

Old Testament: This was an ancient form of punishment of cutting asunder with the sword or saw. This refers to cutting, dividing, or cleaving into two parts. This term is found only in a literal sense of cutting people, oxen, and animals. At this time in history, there was only a literal sense of this term.

New Testament: This literal sense of this term continues in the New Testament culture. However, a figurative meaning develops in the sense of punishing severely. Instead of a literal cutting in two, separation and punishment occur. This is associated with a place of judgment of which there is no turning back. Wailing and grinding teeth comes. This is hell (separation from God).

Wailing and grinding teeth: This is a final judgment for sinners, lasting for eternity. Those who do not belong to Christ will suffer a terrible fate. Hell will be a “place” of anguish, remorse, pain, wailing, and grinding teeth. Those who reject God will not have a second chance. This separation from God becomes their hell.

Hell becomes the separation and punishment from God

New Testament: This term means to cut into separate parts (cut asunder). If the unfaithful servant choses to beat his fellow servants and eat and drink with drunkard, he will be severely punished. The master will come at an unexpected day and hour to punish this servant.

Scripture:

“Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me.” Lk.19:27

The king uses his authority to kill his enemies.

“And will punish him severely and assign him a place with the hypocrites, where there will be wailing and grinding of death.” Mt.24:51

Literally, this can mean cutting someone in two. This also can take on the meaning of separating (banishing). Wailing and grinding of teeth depicts the final judgment in hell.

Modern examples of dichotomy: Math (logic): incompatible or opposing principles, Astronomy: phases of the moon,  Biology: division and branches of organisms, Politics: opposing political beliefs

Conclusion:

Dichotomy, divide

This term originally took on a literal meaning of cutting into two. It was only later that the New Testament culture develops the figurative meaning of separation and punishment, associated with hell. Essentially, hell is separation from God. Over time, more meanings of dichotomy developed.

“God does not put you in hell. You put yourself there because your hearts become so hardened, so stubborn and inclined to seek your comfort.” Mother Angelica

“Hell is a terrible way to find out that there is a hell.”  Mother Angelica

[Greek] διαλογίζομαι (dialogizomai), [Latin] cogitare, [Latin] disputare: to consider, to deliberate, to discuss, to reckon, to reason, to resolve in one’s mind, to ponder, to dispute, to hold a discussion, to engage in dialogue, Mk.2:6, Mk.2:8, Lk.1:29, Lk.3:15, Lk.5:21-22, Lk.132:17, Mk.8:16Classical rhetoric originated in ancient Greece 6th B.C.  The Romans further develop this speaking method.

Background Information:

Greek Hellenism: This term is mostly found in the secular sense of to balance (reckon) accounts, to consider, and to engage (debate) in a discussion. In ancient Greece, a legal proceeding was initiated to determine which parties were responsible for the pilfering and assumption of funds from a bank account. Considering or pondering takes on considerable importance in philosophical circles and schools. Formal discussions and investigations in various subjects were developed under the authority of an administrator. These meetings took on the form of conventions and judicial hearings.

Old Testament: This term is primarily found in the sense of to ponder and to consider in the Old Testament. Reckoning takes on the same meaning of considering. The object of such considering (pondering) involve various matters and topics. Such subjects include the nature of God, one’s troubled nature, the days of old, and the dead. There is sparse explicit mention of formal discussion and investigations. Perhaps, the existing Jewish (Hebrew) leadership structures assumed these roles.

New Testament: This term is found both with the sense of to consider (ponder) and to discuss with. It is interesting to note Luke and Mark were considered Hellenistic evangelists. Luke and Mark would have been familiar with the literary devices indicating the sense of conversing or discussing, rather than pondering. In reference to individuals (like Mary), Mark and Luke would not need to add the specific qualifiers such as “in her heart.” These qualifiers would have been redundant. On the other hand, Matthew makes references to considering (pondering).

Scripture:

“But Mary was greatly troubled at what was said and pondered what sort of greeting this might be.” Lk.1:29

Mary was trying to sort out by herself what the angel meant. Mary need to reason out this situation.

“Then the scribes and Pharisees began to ask themselves, ‘Who is this who speaks blasphemies? Who but God alone can forgive sins?'” Lk.5:21

Luke presents the scribes and Pharisees reflecting and discussing among themselves about Jesus’ claim to forgive sins

“Jesus knew their hearts and said to them in reply, ‘What are you thinking in your hearts?’” Lk.5:22

Luke presents the Pharisees pondering Jesus’ claim to forgive sins. The Pharisees considered this to be blasphemous. Luke adds “in your hearts” to indicate that the Pharisees were silently reflecting on this.

“They concluded among themselves that it was because they had no bread.” Mk.8:16

The disciples had only one loaf of bread with them in the boat. The disciples did not understand that Jesus was talking about the Pharisees’ actions, not real bread. The disciple were discussing among themselves about real bread. The disciples did not realize that Jesus is the Bread of Life.

Conclusion:

Dialogue, dialog, cogitate, dispute

I can immediately associate pondering with philosophers.  However, I would have never associated this term with legal proceedings. The Old Testament begins to take on the traditional sense of pondering and considering. It was interesting to discover that Luke and Mark were considered Hellenistic evangelists, who conveyed both internal dialogue (pondering) and discussion. Luke and Mark employ literary devices to indicate when a group of people are discussing and/or pondering. In other words, the phrase “in their hearts” indicates pondering. When this involves an individual (like Mary), the words “in her heart” are unnecessary.

When I think of the word dialogue, I immediately think of spoken words. I guess pondering can be considered as a form of unspoken words “said” by oneself. With that being said, I have a better understanding of the expression “in their hearts”. One can only imagine what Mary was pondering after what the angel had said to her. I “reckon” that she must have had a lot to think about!

[Greek] χαρακτήρ (charaktēr), [Latin] character: exact representation, engraving, impression, impress, mark, brand, reproduction, stamp, image; Heb.1:2-3

Background Information:

Greco-Roman culture:

Representations/copies: Images were impressed upon coins, wood, stone, brass, and other surfaces. Having the emperor’s image on coins was a widely held practice of bestowing honor to the emperor. This also served to raise currency for infrastructure projects and to provide commemorative coins for the populace. An impress of something is a sign of what it is significant or important. Hence the copy of a book still attains significant value.

Moral typology: This term becomes identified with the qualities, traits, and persona of an individual. Greek playwrights Euripides and Menander developed characters, defined by a specific trait, such as arrogance. In addition, stock characters, historically having dull and flat qualities, have been often subject to ridicule and parody. Sometimes, an ambiguous characters appear, being unable to be clearly understood.

Greek truism: ‘Why is there no mark engrave on men’s bodies by which we could know the true one from the false one.’ Euripides (431 B.C). Appearances can be deceiving. This mark serves to define that person.

Distinctiveness: An important official placing hiss seal or stamp can illustrate his authority and influence. A medical doctor leaving his “mark” on a prescription illustrates this medical authority. This distinctiveness applies to language, rhetoric, and philosophy. Their style defines the kind of poet, orator, or philosopher that person could be. As a result, several philosophical schools of thought had developed over time.

Judaism: Interestingly, this term occurs only two times in the Old Testament and once in 4 Macc. Lev.13:28 refers to the scars that result from burning of the skin. 2 Macc.4:10-11 refers to being initiated (marked) into the Greek way of life. 4 Macc.15:4 refers to the likeness between parents and children. Man was created after the image of God.

New Testament: God’s glory has impressed itself on Jesus as the One exalted by God. Jesus is the reflection and image of God. Jesus impresses His glory on the cosmos, especially in relation to man. His humiliation and exultation become the cause of eternal salvation. This image of God brings about His saving work.

Scripture:

“In these last days, He spoke to us through a Son, whom He made heir of all things and through whom He created the universe, who is the refulgence of His glory, the very imprint of His being, and who sustains all things by His mighty Word. When He had accomplished purification from sins, He took His seat at the right hand of the Majesty on high.” Heb.1:2-3

God’s revelation of His saving purpose is achieved through His Son, whose role is redeemer and mediator of creation. He is made heir of all things through His death and exultation to glory. Yet He existed before He appeared as man. Through Him, God created the universe.

This line comes from Menander’s play Thais

Conclusion:

Character, characterize, characterization

It was interesting to discover that this term originally meant a representation or copy of something. Over time character embodied the moral nature of a person (persona) on the stage and in real life. Most of us had already known this, but it is fascinating to see how this idea developed. So making (leaving) one’s mark means making your presence and character known to others.

It is remarkable that the ancient Greek dramatist Menander  (343 -291 B.C) had an influence on Paul. Paul cites from Menander’s play of the line, “Bad company corrupts good character.” This is referenced in 1 Corinthians.

“Do not be led astray: ‘Bad company corrupts good morals.’” 1 Cor. 15:33

[Greek] ‎στρατεύομαι (strateuomai), [Latin] interrogare, [Latin] militaris: to serve in a military campaign, to wage war, to engage in war, to fight, to be a soldier, to make war, to undertake a campaign, to go to war, to engage in spiritual warfare, to execute apostolate enemies; 2 Cor. 10:3, 1 Tim. 1:18, Jas. 4:1, 1 Pet. 2:11, Lk. 3:14, 1 Cor.9:7, 2 Tim.2:4

The Battle of Mycale (79 B.C): the Greeks attack the Persians’ encampment

Background Information:

Greek Hellenism: This term takes on a sense of undertaking a campaign or doing military service. Used primarily in a military sense, this term refers to an army or group of soldiers. Rarely used for an individual soldier, this means to undertake a campaign, to do military service, to become a military officer, and to spread out camp. Historically, the army was composed of either citizen soldiers or professional solders. Since the beginning of the Peloponnesian War (431 – 404 B.C.), long service professional soldiers were found to be superior to citizen soldiers. From these professional soldiers came career soldiers, soldiers of fortune, and mercenaries. Later, the Roman army developed the reputation of such efficiency and ruthless qualities. In its non-military use, it makes reference to higher beings (gods), who undertake missions to intervene for man.

Old Testament: The Old Testament is filled with frequent examples of wars, conflicts, and struggles. However, this term is only found three times. The horde of all nations who make war against Mount Zion (Isa. 29:7).  makes reference to the horde of all the nations making war against Zion. He told his son-in-law to fortify himself for the journey (Judg.19:8). Everyone twenty-five years old shall perform the required service in the meeting tent (Num.8:24). The father, whenever he went on campaigns, would name his successor (2 Macc.9:23). The just Providence of our ancestors may take vengeance on the accursed tyrant (4 Macc.9:24). Interestingly, a significant number of this term’s related nouns (army, soldier, etc. ) are found the Books of Maccabees.

New Testament: The Christian communities of the New Testament period were often subject to abuse or persecution from the Roman military. Jesus foretold and encouraged a readiness to prepare for such persecution. Although there was constant tension between the Roman Empire and Christians, both understood the importance of obedience to authority. While the Christians were obedient to the authority of Jesus, the Roman soldiers understood the importance of following orders from superior officers. Paul recognizes a Christian may need the discipline of a good soldier to endure the struggles and to carry out the mission of the gospel. James points out the individual may experience an internal struggle (battle) within oneself as one faces temptation and the enticements to sin.

Scripture:

“To satisfy the one who recruited him, a soldier does not become entangled in the business affairs of life.” 2Tim.2:4

The Christian life can be filled with obstacles and struggles. Christians sometimes must act like soldiers engaged in active service for Christ.

“Where do the wars and where do the conflicts among you come from? Is it not from your passions that make war within your members? Jas.4:1

Christians may often finding themselves with their own internal struggles (battles) against temptation to sin.

“Soldiers also asked Him, ‘And what is it that what we should do?’ He told them, ‘Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages.’” Lk.3:14

Since the beginning of the Christian movement, there has historically been tension between the Roman soldiers and the Christians. Soldiers have been known to take advantage of the Christians.

Conclusion:

Strategy, strategize, strategic, interrogate, interrogation, military

To be honest, I was just expecting to find the traditional military sense of this term throughout history. I was also surprised that this military sense is rarely found in the Old Testament. When one has empires to defend and uphold, it is not surprising that there would be a need for an army. I did not expect to see the various nuanced meanings of this term in both the Old Testament and New Testament. In life outside the army, there is always the need for making preparations, protecting oneself, and encountering obstacles. Sometimes I think the same can said for spreading the gospel message.

[Greek] πρόγνωσις (prognōsis), [Latin] praescentia: foreknowledge, prophecy, prognostication, foretelling, perceiving beforehand, knowing beforehand; Act.2:23, 1Pet.1:2

The Oracle at Delphi: a place to seek guidance and knowledge for healing

Background Information:

Greek Hellenism: The classical sense of prognosis means knowing, perceiving, and learning beforehand. Subject matter included matters of war, politics and healing. Apollo was an oracular god, the prophetic deity of the Delphic Oracle. Medicine and healing  were associated with Apollo. Greek physicians would often seek the help (advance knowledge) and guidance of Apollo in making a medical prognosis. Ordinarily the ancient physician, lacking pathological and diagnostic tools, would rely just upon the available physical evidence concerning the patient.

Old Testament: The idea of prognosis, for the most part, is not highly stressed in the Old Testament. This is generally found with the prophets, whom impart God’s knowledge and truth. Prognosis is exemplified in the prophets’ efforts to warn and reform the behavior of others. In the book of Wisdom, Wisdom hastens to make herself known to those who desire her (Wis.6:13). Wisdom knows the things of old and infers the things to come (Wis.8:8). The book of Wisdom foretells the destruction of the firstborn. When they determined to put to death the infants of the holy ones, that night was known beforehand to our ancestors (Wis.18:5-6). The book of Judith makes reference to the predetermined knowledge and prophetic foreknowledge of God. Judith says to God, ‘All your ways are in readiness, and your judgment is made with foreknowledge (Jud.9:6)

New Testament: In the New Testament, prognosis essentially means advance knowledge. This consists of having knowledge beforehand and the content of this foreknowledge. Jesus was known before the foundation of the world, but He is later revealed. God foreknew His people since He conforms them in His image. Often, God’s judgments and decrees were made in the eternity past with the aid of His foreknowledge. This prophecy of the Word can be used of His believers. The sense of knowing previously comes from a Hellenistic tradition in medicine.

Scripture:

“This man, delivered up by the set plan and foreknowledge of God, you killed, using lawless men to crucify Him.” Act.2:23

God, outside of time, knew and permitted this happen as part of His Providence. God allow His Son to be crucified in order to take upon the sins of the world.

“He was known before the foundation of the world but revealed in the final time for you, who through Him believe in God who raised Him from the dead and gave Him glory, so that your faith and hope are in God.” 1Pet. 1:20-21

God had known beforehand that He would bring His Son for our redemption.

First Apology by Justin Martyr (148-155 A.D)

“We are convinced of the truth of all that He taught us, because whatever He foretold would happen is actually happening. This is the work of God: He tells of a thing before it happens, afterwards showing that it happens as it was foretold.”

Justin Martyr, recently converted to Christianity, used his philosophical skills to evangelize his fellow pagan philosophers in the temple grounds. These pagan philosophers encouraged Justin Martyr to be able to present his arguments for Christianity. God is viewed as the One who simply knows beforehand.

Conclusion:

Prognosis, prognostication, prescient

Justin Martyr, as a philosopher, would have already been versed in the idea of the foreknowledge of God. I would say that modern doctors today would cringe at the methods the ancient Greek doctors used in making prognoses. Seeking the help of an oracle to make a prognosis is not a very sound scientific method. I suppose these ancient Greek doctors tried their best, despite their lack of diagnostic tools. The Hippocratic Oath is a moral code for ethical conduct and practice in medicine. Its principles are to treat the sick to the best of one’s abilities, to preserve patient privacy, and to teach the secrets of medicine to the next generation. Interestingly, the earliest known oath states, “I swear by Apollo, the Healer…”

I do not think one has to be given special insight to realize that God is all-knowing. This is the very definition of God!  It also make sense for the prophets to be involved in this knowledge. Otherwise, they wouldn’t be prophets.

[Greek] ἀνταγωνίζομαι (antagōnizomai), [Latin] contendere, [Latin] certare, [Latin] sollicitus, [French] disputer: to strive against, to struggle against, to resist, to fight against, to stand firm, to be a competitor in a contest, to struggle with; Heb.12:4

Background Information:

Competition/contest metaphor: At the beginning of Hebrews chapter 12, the writer sets the stage of running a race that lies before us. The runners are challenged and encouraged to finish the race (Christian life) by keeping their eyes on Jesus. Later, the writer provides the image of a “face to face combat” (struggle) against sin. This image is likened to a wrestling match or gladiatorial contest. The Christians are exhorted to strive against sin.

New Testament: This may take on an internal, external, or supernatural nature. Internal sin may involve the inclination and enticement to sin. External sin may involve persecution from others against Christians. Supernatural sin involves being tempted by demonic forces of the spiritual realm. The writer encourages the Christians to stand firm and resist sin, even to the point of shedding blood.

Scripture:

“In your struggle against sin you have not yet resisted to the point of shedding blood.” Heb. 12:4

The writer of Hebrews encourages his readers to see their trials as discipline and to keep their eyes focused on Christ. These struggles against sin may take on various forms. These may become ongoing “face to face” struggles.

Conclusion:

Antagonism, antagonize, contend, contention, dispute, certain, solicit

The writer of Hebrews presents a clear and realistic image of the Christian life, which can be a competition/contest filled with obstacles and adversaries. These Hebrew Christians can find solace and support by looking at Jesus’ example. Therefore, meaning can be found with these struggles. Contemporary readers, familiar with sports/athletic metaphors, can identify with these contests. Like good athletes, Christians must train themselves (strengthen their faith) and prepare themselves as they face their opponents.

[Greek] ‎ἀναλογίζομαι (analogizomai), [Latin] recogitare: to consider, to ponder, to reflect, to deliberate, to think over, to reckon up, to consider by way of comparison, to reflect upon; Heb.12:3

Background Information:

Classical Greece: This term is commonly used in classical Greek culture, appealing to the philosophical and intellectual schools of thought. This idea expresses the careful estimation of one object to another. Having an analytical and mathematical context, this term can mean corresponding to a right relationship, proportion, or conclusion. Plato and his fellow contemporary philosopher Xenophon would have quite frequently used this terminology. Interestingly, this term does not appear in the  Septuagint (Old Testament).

New Testament: This term occurs only once in the book of Hebrews. In contrast to the secular meaning, this term actually refers to a person. That person is Jesus. However, the Christians are the ones who ponder and reflect on what Jesus has done for them. This helps to provide the Christians consolation and perspective when they themselves grow weary and lose heart. By reflecting on Jesus’ sufferings, Christians can find the courage to continue the struggle.

Scripture:

“Consider how He endured such opposition from sinners, in order that you may not grow weary and lose heart.” Heb. 12:3

The Christian life is to be inspired by Jesus. The Christians should find comfort and draw strength from Jesus’ example.

Conclusion:

Analogy, recognize, recognition

I can understand how this term would appeal to philosophers and mathematicians in the Greek sciences. I can imagine seeing a philosopher, pondering in response to about what one of his proteges has just said to him. But, I wouldn’t have “considered” that this term would involve reflecting on what Jesus has done for us. This most likely would have been an emotional reflection, not an analytical decision. Perhaps, this becomes a form of prayer. Yet, this term now predominately means making comparisons.

[Greek] συμπαθέω (sympatheō), [Latin] conpati: to suffer with, have a fellow feeling, to sympathize, to bear with,  to commiserate, to have sympathy for, to be touched with, to share in suffering

Jesus, the High Priest, is the one who perfectly atones for our sins

Background Information:

Old Testament: Interestingly, this term is not found in the Septuagint. However, 4 Macc., although not considered canonical, contains Hebrew theology and Greek philosophy. This book was written for the Hellenized Jews. 4 Macc. speaks of brotherly affection and God having sympathy for His people. When sympathy and brotherly affection had been established, the brothers were more sympathetic to each other (4 Macc.13:23). The Law, established by God, provided that the people do not eat defiling foods. It is in the nature of things that the Creator has shown sympathy to His people. In other words, God knows what is best for His people.

New Testament: Suffering is widely discussed in the New Testament. However, this term is only found twice in the book of Hebrews. The predominate sense of this term is to convey understanding, sympathetic participation, and concern for the welfare of others. Essentially, Jesus manifests a “fellow feeling” for us. This provides the motivation for the Son to take on flesh and our sins on the Cross. This term is also used to provide support for those who have endured abuse, hardship, and affliction.  Jesus tells them not lose their confidence in what God has promised them.

Scripture:

“For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been similarly been tested in every way, yet without sin.” Heb. 4:15

This gives the reason and motivation for Christ to take on flesh and sin. He is the only one who is righteous and obedient to make atonement for our sins. This speaks to His authority as High Priest.

“You even joined in the sufferings of those in prison and joyfully accepted the confiscation of your property, knowing that you had a better and lasting possession.” Heb. 10:34

Christ’s compassion exists in those who can also suffer with those who suffer. It was fairly common for Christians to be imprisoned for their faith. Joyfully accepting confiscation of property allows one to focus less on material possessions. This better possession is reliance on Jesus.

St. Ignatius’ Letter to the Romans (written 110 A.D.): “Permit me to be an imitator of the passion of my God.”

Ignatius asks the Roman Christians for their understanding (“fellow-feeling”) of his motives for martyrdom.

Conclusion:

Sympathy, sympathetic, compassion

I was surprised how infrequently this term appears in the Old Testament. It doesn’t appear at all! Perhaps, other Greek terms are used to convey this meaning. Instead, this term appears in 4 Macc. In my research, I have developed a greater appreciation for all the Maccabees books (including the non-canonical books). It was interesting to see the more nuanced meanings of this term in both the Old Testament.  God seeing what is best for us. You cannot get more nuanced than that! This also has helped me to get a little more insight on Heb.4:15 on why Jesus put Himself on the Cross for us.

[Greek] σκηνή (skēnē), [Latin] tabernaculum, [Latin] habitare: dwelling, tabernacle, tent, scene, building background for a dramatic performance, habitat, shelter, booth, place; Mt.17:4, Heb.11:9, Act.7:44, Heb. 8:2,5

An existing model of the Tabernacle in Jerusalem

Background Information:

Greek Hellenism: Outside the bible, this term can mean dwelling, abode, lodging, and tent. In their travels, soldiers and herdsmen camped in tents. Those who took part in religious feasts and the games also camped in tents. Sometimes shrines were set up among them in portable tents.

The skene is the structure at the back of the stage

Greek stage: The skene was the structure at the back of the theater stage facilities. The skene, behind the stage, was a framework of pillars with movable walls. Painted panels provided the background scenes for the drama. Actors’ costumes were stored in this structure. Serving as a hidden stage, the skene allowed actors to perform and retreat from the stage. The theater of Dionysus is a major amphitheater in Athens. These structures became extremely widespread throughout the Greco-Roman culture.

Old Testament: The earliest sense of this term took on the meaning of a tent. The use of tents was very common during this time. This story begins with the patriarchs in the tents of Abraham. We find the biblical stories of Isaac, Jacob, and Jethro in tents. The wondering nomads and herdsmen lived in tents. In their travels, the army lived in tent encampments. Participants of the Feast of Tabernacles lived in tents. The tabernacle eventually becomes the successor to the tent in hosting religious functions.  The tabernacle has often been called the “tent of meeting” or “place of dwelling.” Tabernacles are generally enlarged tents, booths, or huts with roofs made of thatched leaves or other materials. The tabernacle is seen as the place where God may visit or dwell in the community. Moses was given instructions from God on Mt. Sinai on how to build the tabernacle. This earthly tabernacle is built according to the pattern of the heavenly tabernacle. The purpose of the Tabernacle was to house the Ark of the Covenant, containing the manna, the tablets, and Aaron’s staff.

New Testament: According to Luke, the rise of the Christian community (Jewish Christians and Gentile Christians) fulfills the restoration of David’s hut. The distinction is made between the heavenly tabernacle and the earthly tabernacle built by human hands. From Mt. Sinai, Moses received instruction to build the earthly tabernacle. Jesus, becoming the new tabernacle who will dwell among us, refers to Christology. Revelation points forward to future eschatological salvation.

Scripture:

“By faith Abraham sojourned in the promised land as in a foreign country, dwelling in tents with Isaac and Jacob, heirs of the same promise.” Heb 11:9

Wanderers and travelers resided and rested in these movable tents.

“They worship in a copy and shadow of the heavenly sanctuary, as Moses was warned when he was about to erect the tabernacle. For He says, ‘See that you make everything according to the pattern shown you on the mountain.’” Heb.8:5

The tabernacle that was built was built by Moses was only a shadow of the heavenly sanctuary. Jesus is the true tabernacle.

“Then Peter said to Jesus in reply, ‘Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah.’” Mt.17:4

Tents were set up to celebrate religious events. A tent of meeting is a place where one encounters God. This recalls the feast of Tabernacles.

Conclusion:

Scene, scenic, tabernacle, habitation

It can be said that the tent of meeting or tabernacle provides the scene (setting) for encountering God in the Old Testament. As societies moved away from a nomadic culture, it is understandable that tents would be replaced by temples and synagoges. The Eucharist is stored in the tabernacle of Catholic churches. In addition to Mass, this is where Catholics encounter Jesus in the Eucharist.

The Greco-Roman use of skene should not be minimized. This term  provides a very important contribution to the stage and performing arts throughout history. Now I will take my cue and exit the stage.–[End Scene]–

[Greek] ἀπειθέω (apeitheō), [Latin] incredulus, [Latin] non credere, [latin] infidelibus: to disobey, to be apathetic, to be disobedient, to not believe, to refuse to believe, to refuse to be persuaded, to disregard, to not comply with, to decide against; Rom. 11:30-31, Rom.10:21, Heb.3:18, Heb.11:31, 1Pet.2:8, 1Pet.4:17, Jn.3:36, Act.14:2, Jn.19:9, Rom.2:8, Rom.15:31, 1Pet.3:1

Background Information:

Old Testament: This becomes a significant theological term, identifying the sinful attitude of the people. This essentially means breaking man’s relationship with God. Disobedience applies to Israel, the Jews, the wilderness generation, the generation of the flood, and sinners in general. Isa.65:2 and Prov.1:25: foreshadow this disobedience. Isa.65:2 makes reference to Isaiah’s prophecy of unbelief in the gospel that Jesus is Lord and has been raised from the dead. The Jews have disobedience to God in refusing to believe that salvation includes the Gentiles. In Prov.1:25 God allows man the choice to disregard or disobey Him. When we do not heed God’s advice or will, we often find ourselves in trouble. We expect God to bail us out. Instead, it is often these times that God teaches us a greater lesson.

New Testament: The New Testament continues the Old Testament idea of the sinful attitude of the people. In the book of Romans and Acts, Paul makes references to the disobedience of Jews to Jesus. Paul also points out that Christians can be disobedient in refusing to believe the Christian gospel (kerygma). Faith is obedience to this new order of salvation. Disobedience can be asserted by Jews or Gentiles, regardless of nationality.

Scripture:

“Although the disbelieving Jews stirred up and poisoned the minds of the Gentiles against the brothers.” Act. 14:2

In Iconium Paul spoke to the Jews and Gentiles in the synagogue. The Jews were creating a disturbance against the Gentiles.

“Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remain upon him.” Jn. 3:36

Disobedience can also apply to the Christian or Gentile. There will be consequences for such unbelief.

“Likewise, you wives should be subordinate to your husbands so that, even if some disobey the word, they may be won over without a word by their wives conduct when they observe your reverent and chaste behavior.” 1Pet.3:1-2

It must be acknowledged that there existed a patriarchal society in the family setting. The Christian wives are called upon to set a good example for their husbands. The husband has a sub-mission (his vocation) to be faithful and supportive of his wife. Likewise, the wife has a sub-mission (her vocation) to allow her husband to be faithful and supportive of her.

Conclusion:

Apathy, apathetic, incredible, infidelity

I was struck by the notion that Jews and Christians (Gentiles) can both be disobedient but in their own unique ways. At first glance, the idea of disobedience seems pretty straightforward. However, there are many nuances concerning disobedience. It can mean refusing to believe, refusing to be persuaded, stubborn, and indifferent. Apathy is another word for indifference, meaning one just doesn’t really care. However, there may be consequences when this concerns faith.  To be honest, this applies to all of us. We certainly cannot be apathetic about this.

[Greek] ἐπισκέπτομαι (episkeptomai), [Latin] visitare, [Latin] considerare, [French] examiner: to go to see, to be concerned, to visit, to look upon, to examine with the eyes, to inspect, to render assistance, to be present, to take care of, to seek out, to help, to look out for, to select carefully; Act.6:3, Mt.25:43, Act7:23, Act.15:36, Mt.25:36, Act.14:14, Heb.2:6, Jas.1:27, Lk.1:68, Lk.7:8, Lk.17:16

The Emperor Diocletian watches over and demands obedience from his subjects

Background Information:

Hellenistic Greek culture: This term is used in several ways in showing concern as authority figures, reflecting on something, and visiting people. A king looks upon and shows concern for his subjects. The gods and deities watch over and protect the people. Reflecting may include examining one’s character or investigating documents. Visiting may include doctors visiting patients or others ministering to friends.

Old Testament: This term is used in the sense of to visit, to look upon, to investigate, to be concerned about, to find out about something, to account for, and to be absent. Visiting the sick and the sheltering of strangers become important Rabbinic values. When God becomes the subject matter, this term takes on a profoundly religious sense. Throughout salvation history, God intervenes into the lives of His people, bestowing His will, blessings, and judgment. In addition, this term takes on the sense of to appoint someone in authority. This idea plays a significant role in the installation of leaders in the early Christian Church.

New Testament:  Jesus highly stresses and values the Rabbinic notion of visiting the sick and caring for the less fortunate. Jesus states that this must be a fundamental attitude. Jesus claims man exists not just for himself, but for others, whom God is present in them. This helps to shed some light on why Jesus had said what is done or not done to the least of His brethren is done or not done to Him. This term also illustrates the sense that Moses and Paul show concern and responsibility for their followers. This is similar to the idea of the good shepherd caring for his flock. The New Testament continues the Old Testament tradition of appointing leaders in an office of authority to lead the Christians. God’s intervention into human affairs comes through in the actions of Jesus. The New Testament shows how this extends to the Jewish Christians and Gentiles.

Scripture:

“Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task.” Act.6:3

The Hellenists complained that their widows were being neglected in the daily distribution. Provisions were made to create the office of a deacon to minister to the needs of the widows. This was done through the election of the members of the congregation.

“For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you gave me no welcome, naked and you have me no clothing, ill and in prison, and not minister to your needs?” Mt.25:42-43

This is one of Jesus’ most famous commands to help the less fortunate. Jesus says one must have the attitude of service towards others.

“Blessed be the Lord, the God of Israel, for He has visited and brought redemption to His people.” Lk.1:6

This idea continues the Old Testament theme of God intervening into the affairs of man. Jesus continues this role in the New Testament.

“Paul said to Barnabas, ‘Come, let us make a return visit to see how the brothers are getting on in all the cities where we proclaimed the Word of the Lord.” Act.15:36

As leaders of the Church, Paul and Barnabas, are concerned about the welfare of their congregation.  Paul and Barnabas visit them.

Etymology: It was interesting to discover the nuanced meanings of this Latin verbs in reference of this term episkeptomai (to look over). This term pertains to person in authority who watch over others. The Latin verb visitare means to care for someone or to visit the sick. The Latin verb means to examine or to provide for.

Conclusion:

Episcopal, skeptic, skeptical, visit, visitation, consider, consideration, examine, examination

This term has a very important and rich meaning in history. Most of us are already aware that Jesus highly valued the importance of visiting the sick and helping the less unfortunate. It is interesting to note that this single term conveys this important value. I did not realize that this was originally an important Rabbinic ethical value. Instead, we know from scripture of the Jewish prohibitions against touching an unclean or diseased person.

At first glance, the word skeptic doesn’t look like it should be related to this term episkeptomai. However, there is no question that these words are related. The Skeptics were an ancient Greek school that doubted the possibility of real knowledge. Originally a skeptic was one who questions what he sees. This word later takes on the sense of one with a doubting attitude in 1610.

‎[Greek] ἄθλησις (athlēsis), [Latin] passio: contest, conflict, struggle, fight, competition, combat, trial, affliction; Heb.10:32

St. Bruno, born in 1030 A.D, was the founder of the Carthusian Order. He was a close advisor of his former pupil Pope Urban II (who led the Church from 1088-1099).

Background Information:

Greek Hellenism: This term means combat, contest, struggle, trial, practice, and training.

Polybius’ Histories 5.64.6: “By private and public exhortations, these officers inspired their men with a zeal and enthusiasm for the struggle which awaited them.”

Olympic Events:

1. The first ancient Olympic Games can be traced back to 776 BC. These games were dedicated to the Olympian gods on the ancient plains of Olympia.
2. They continued for nearly twelve centuries until Emperor Theodosius decreed in 393 A.D. that such pagan cults be banned.
3. All male Greek citizens, regardless of their social status, were entitled to participate in these games. Married women were not allowed to participate or to watch these games.
4. Single women were able to attend the competition.
5. Running, long jump, shot put, javelin, mixed martial boxing and wrestling, boxing, foot race (with armor and shield), and equestrian events.

Old Testament era: 4 Macc. (written between 1st century B.C and and 1st century A.D.)

1. This book is not included in the Septuagint. 4 Macc.17:14 refers to a competition against a tyrant, with the world and the human race as the spectators.
2. This book was a blending of both Jewish faith and Hellenistic philosophical ideas. The author was writing to the Hellenized Jews.
3. This book was written during the time of the Jewish persecution. The Emperor Claudius issued an edict in 49 A.D. ordering the Jews to leave Rome.
4. This book refers to martyrs who endured in their fidelity to God. They received their ultimate victory of salvation in remaining faithful in their reverence to God.
5. This theme continues years later in the persecution of the Jewish Christians in Jerusalem.

New Testament: Following the resurrection of Jesus, the Jewish Christians experienced persecution from the Jews in Jerusalem. Steven and James, the brother of John the disciple, were martyred at the hands of the Jewish leaders. The book of Hebrews, written around 64 A.D., was written to the Jewish Christians.

Athlesis:

1. The meaning of this term changed over time, taking on much more serious undertones during the persecutions of the Jews and Christians.
2. These contests now involved persecution and martyrdom.
3. A strong athlete was one who has experienced great faith struggles.
4. Now this term is predominately used again with sports and competitions.
5. Not surprisingly, an athlete must have discipline and training in order to confidently have his opponents (adversaries).

Scripture:

“Remember the days past when, after you had been enlightened, you endured a great contest suffering.” Heb. 10:32

This enlightenment is an ancient metaphor for baptism. This scripture passage refers back to the earlier persecution of the Jewish Christians in Jerusalem. These Hebrew Christians had once successfully endured a great struggle with suffering. Like good athletes, they were encouraged to endure and to do God’s will. In doing so, they might receive their promise (victory).

Other scriptures:

1 Cor.9:24: “Do you not know that the runners in the stadium all run to win the prize?”

1 Cor.9:25: “Every athlete exercises discipline. They seek to win a perishable crown. We seek to win an imperishable crown.” (faithfulness to Christ or even martyrdom)

2Tim.4:7: “I  [Paul] have competed well. I have finished the race.” (The Christian martyr bones were originally called trophies.)

Ignatius’ Letter to Polycarp (110 A.D.): “Bear the maladies of all as a perfect athlete. Where there is more toil, there is much gain.”

Ignatius, a disciple of the Apostle John, was writing to the younger Polycarp, the bishop of Smyrna. Ignatius was encouraging Polycarp to lead his followers and to remain firm in the face of adversity, persecution, and even martyrdom.

Conclusion:

Athletic, athlete, athletics, passion

Old Testament: It is really not that important that 4 Macc. is not considered part of the Septuagint. However, this book helps to shed some light on how the Jews were being persecuted for their faith.

Fellow Christians: enjoy the Olympics, exercise disciple, limber up, and consume your “spiritual electrolytes”. The competition is strong. It’s going to be a tough race!

[Greek] φαντάζω (phantazō), [Latin] terribilis: to make visible, to become visible, to make manifest, to show, to appear as a sight, to cause to appear; Heb.12:21

Moses, in fear and trembling, kneels in the presence of God

Background Information:

Greco-Roman culture: This term involves the manifestation of extraordinary, supernatural, and strange phenomena. Phatasma is the related noun, meaning ghost or spirit. The Greco-Roman culture provides a unique perspective and understanding of the manifestation of visible phenomena. Jesus’ walking on water (Mk.6:45-5) perhaps provides a good example how the Greco-Roman/Hellenistic reader would have interpreted these scripture passages. These readers, already familiar with classical literature and ghost stories, would know that ghosts do not hover over water. Water is a boundary and hazard for ghosts. Only gods and divine beings can walk or hover over water. These readers would have been amused that the Jewish disciples thought of Jesus as a ghost. Mark seems to focus on the disciples’ lack of understanding of Jesus.

Old Testament: In a spiritual sense, Wisdom is personified appearing to others. Wisdom. seeking those worthy of her, appears to them with all solicitude (Wis.6:16). Divinations, omens, and dreams are imagined. The mind depicts unreal divinations, omens, and dreams (Sir.34:5). Led astray by strong drink, they see visions (Isa.28:7). There are Jewish traditions that taught spirits of the night bringing disaster. One cannot approach or see God for fear of death. Even Moses is filled with terror and trembling upon approaching God. These situations help provide some insight into the disciples’ reactions to such phenomena.

New Testament: The book of Hebrews is written to the Jews who believe in Jesus. In contrast to the unapproachable God on Mount Sinai, Jesus makes Himself approachable to all. Yet, the Jews still must overcome their fears of what they perceive as manifestations. Jesus often stated to His disciples to not to be afraid and to come to Him. Jesus, as the Son of God, comes into their midst. The only New Testament reference to a “ghost” is in Mk.6:49. The disciples thought they saw a ghost walking on the sea.

Scripture:

“Indeed, so fearful was the spectacle that Moses said, ‘I am terrified and trembling.’” Heb.12:21

The sight (spectacle) would have been terrifying to the disciples.

Conclusion:

Phantasm, phantom, fantasy, fantastic, fancy, terrible

Fancy is a contraction of fantasy. This can be fanciful imagination. Fantasy is a genre set in an imaginary universe, often with the presence of magic and supernatural elements. I myself prefer science fiction. Isaac Asimov once stated that science fiction, grounded in science, is possible, but fantasy, not grounded in reality, is not possible.

It was interesting to learn about the Greco-Roman culture’s attitudes toward about phantasms. It would be understandable that the Greeks would have seen Jesus as a god, rather than as a ghost. I also can see how the Greeks would have been amused by the disciples’ reactions. Yet, given the Hebrews’ (Israelites’) historical apprehension about supernatural phenomena, it is not surprising that the disciples reacted as they did upon seeing Jesus on the water.