John 1:12

"But as many as received him, to them he gave the out-being to be becoming children of Placer, even to those who are trusting on his name."  As noted in the post on Etymology vs. Meaning in this blog, the function of the Etymological New Testament is to cause us to slow down as we read and consider the words of scripture afresh. EXOUSIA means "authority" (or related synonyms) in English. But its etymology stems from the two Greek components "out" and "being."  This outward being is what we term authority. And those who received him, also received outward being...to be becoming Placer's children.  In the ENT, the qualifying phrase, "even to those who are trusting on his name," makes it clear that the action is linear: "are trusting."  If we believe in the sense of full faith and trust, and that continually, then we receive out-being to become children of Placer.

John 1:9

"There was the true light, even the light which lighteth every human coming into the system."  One of the distinguishing characteristics of the true light is that it enlightens every human being that comes into this KOSMOS, this system.  Any 'light' that is not universal in scope is not the true light.  Too often in this cultural system, the religious powers proclaim a very limited light, one that only they and their followers possess.  And these self appointed authorities are the ones who must dispense the light to the hoi polloi.  Much of our current versions of Christianity are severely infected with this disease.  Ironically, they have rejected their own experience of this true, genuine and universal light for a substitute glimmer.  By embracing their exclusive claim to this false enlightenment, we diminish our own capacity to see the burning light within us. 

John 1:4

"In the same was life; and the life was the light of humans."  Within the LOGOS, the word, reason, thought, logic (as Augustine understood LOGOS) was life.  Before the LOGOS becomes incarnate in Jesus (verse 14), life is to be found within.  It is quite an irony that some brief passages of scripture are often superficially cited as to why followers of Jesus should not think or otherwise engage in disciplined reasoning.  Our very life as humans lies precisely here, in LOGOS.  To reject reason is to cease living.  That much of the so-called church is characterized by pablum is the most severe indictment that can be brought against it.  In the last part of this verse,  the Logos-Life then becomes the light of humanity.  As Jesus noted, if our light is darkness, how great is our darkness.  Yes, as we shall see in the following verses, every person has the divine light.  But to reject this light is to reject the essence of being alive.

John 1:1

"In the beginning was the Word, and the Word was toward Placer, and Placer was the Word."  The Logos was there, in the beginning and was toward Placer. The direction of the Word was toward Placer.  And, unlike most English translations, the Etymological New Testament follows the Greek word order in this first verse of John.  That is, "Placer" precedes "Word" in the third phrase of this verse.  This is why Martin Luther, in his ground breaking German translation, the Luther Bible, also has Gott before Wort.  Part of purpose of the ENT is for the reader to slow down and reconsider the passage from a fresh perspective.  Ultra-literal language can help achieve this purpose, as can more literal word order when significant.

Matthew 5:10

"Happy are those who have been persecuted for justice' sake; for theirs is the realm of upward-vision."  The Greek word that is translated "justice" by the Etymological New Testament is typically rendered "righteousness" in most versions. It is part of a family of words stemming from the same root sense.  In the ENT, the reader can immediately see the connection between nouns (as in the case above) and a verb like "justify" in Romans 5:1.  Placer's concern is with justice. And if we have been persecuted because of our work for justice and a life lived for justice, then ours is, in fact, this realm of upward vision.  The highest vision for our human society is one where justice prevails. Jesus' ministry was often focused on this theme. Whether in personal or social or even spiritual concerns, may our lives reflect this same passion.

Matthew 5:9

"Happy are the peacemakers: for they shall be called children of Placer."  As documented in the Lexicon and Concordance of the Concordant Publishing Concern (http://concordant.org/Concordant%20Lexicon/Index.html) the etymology of the Greek word THEOS is part of a family of words having to do with 'placing'. The one or that which guides, directs or "places" us is what THEOS is.  In this verse above, Jesus connects the practice of peacemaking with the very nature of THEOS.  Those who work for peace are part of the family of Placer. 

Matthew 5:8

"Happy are the pure in heart: for they shall see Placer."  This is the first appearance of the Greek word for "pure" in the NT.  The last occurrence in the NT is in Rev 21:21 where the gold is so pure that it is transparent, or as the Etymological New Testament translates ultra-literally, "through-radiant."  The purity is so great that light can through-radiate the gold. If our lives, and particularly our hearts, become that transparent, we become able to see Placer. For more on seeing Placer, go to www.holywindlivingbreath.blogspot.com and to this same verse.

Matthew 5:7

"Happy are the merciful: for they shall inhabit-mercy."  It is striking that those who are merciful begin to live in the domain of mercy. And mercy becomes a feedback loop within their lives.  The Etymological New Testament uses a hyphen to indicate that "inhabit-mercy" is one word in Greek.  It could be translated "shall be mercified."  Traditionally this is rendered "shall receive mercy."  A good translation, but perhaps not as full as it could be.  Because we often reap what we sow, we tend to create the spiritual environment that we inhabit.  Rather than live in a negative place, Jesus' encouragement is to inhabit a sphere of caring about others.

Matthew 5:6

"Happy are those who hunger and thirst for justice: for they shall be satisfied."  As one reads the Etymological New Testament, the connection between the family of words stemming from DIKE "justice" becomes more clear.  Whether one is "justified" in Romans 5:1 or one has a real "thirst for justice" as here, the semantic range of the Greek becomes apparent. In this case, the promise is to all those who hunger for justice.  Whether personal or societal, this hunger will be satisfied in those who experience it and trust it and live it.

Matthew 5:5

"Happy are the meek: for they shall inherit the land."  When one considers what personal qualities might lead to long term happiness, being "meek" isn't necessarily the first one that comes to mind.  Even within the community of folks who proclaim loudly their fealty to Jesus, a propensity to name calling rather than reasoned discourse is very evident.  Sometimes, the missing characteristic of Christians on the Internet seems to be a meek spirit.  It is a very strange omission. And, perhaps the times have always been this way.  One thing is clear: Jesus was being counter-cultural even in first century Palestine. But, as we do follow this path, the deeper our sense of happiness becomes.  And we do inherit the land!

Matthew 5:4

"Happy are those who mourn: for they shall be beside-called."  Rather than the typical "comforted", the Etymological New Testament has "beside-called."  PARAKALEO is a two part Greek word (indicated in the ENT by a hyphen) that is ultra-literally "beside-called".  As one reads the ENT, the various ways that this word is used becomes evident.  Sometimes the sense is encouragement.  Other times rebuke.  In this case, the context is that the one who is calling alongside is there to comfort. An alternatively literal translation, one might read: "Happy are those who mourn, because they will be comforted by those calling alongside." This can be found at www.holywindlivingbreath.blogspot.com.

Matthew 5:3

"Happy are the poor, in wind: for theirs is the realm of upward-vision." 

Though it uses the framework of the American Standard Version, the Etymological New Testament provides many Greek etymologies in each passage of scripture.  This combination of a very literal ASV framework and ultra literal information can be very useful in personal reflection upon the text. 

In the ENT's translation of verse three of Matthew five, it is important to note that it is the poor as such and not the "poor in spirit" who are the subject of Jesus' beatitude.  And, these poor have a happiness, even in poverty: theirs is the new realm of a higher vision in life. 

Revelation 22:20

"The one who testifieth these things saith, Yea: I am coming swiftly, Amen: be coming, Affirmer Jesus."  Most contemporary Bibles have the word "soon" rather than "swiftly" in this verse.  What sounds like a fine difference can have some interesting implications, however, in how we understand what's being said. In this case, the Etymological New Testament seems to have the more consistent translation, one of speed rather than imminence.  As noted in the last post, the ENT makes clear in these several verses that Jesus "is coming", or as the request is here, in verse 20, "Be coming!" The ongoing nature of this coming of Jesus to us, to the holy-ones, can be both a promise and our present experience.

Revelation 22:17

"And the Wind and the bride say, Be coming.  And the one who heareth, let the same say, Be coming.  And the one who is athirst, be coming.  The one who is willing: be taking the water of life freely."  We hear the invitation from two sources: the Wind and the Bride.  The Spirit beckons as do the people of God.  Inward and outward calls to "be coming".  This English form is used several times in this passage in the Etymological New Testament to make emphatic the continuing, ongoing nature of the call.  If we are continually willing, we may be continually coming to the water of life.  The present tense helps us to grasp the realized eschatology of much of the Revelation. And as we shall see in the next post, Jesus is also said, to be continually coming.

John 3:13

"And no one hath up-stepped into upward-vision, but the one who down-stepped  out of upward-vision, even the Son of humanity, who is continually in upward-vision."  Jesus' self-described title is "Son of humanity."  Not only did this connect him to the prophetic motif of the OT, but it emphasizes his common humanity.  And, as a son of humanity, he is continually in upward-vision.  The ENT uses italics when a word is not literally present in the Greek text.  In this case, it is used to add a word that emphasizes the present tense used in the original.  This implied word makes clear that Jesus was amazingly living in upward vision even as conversing with Nicodemus.

John 3:8

 "The wind bloweth where it will, and thou hearest the voice thereof, but perceivest not from which place it cometh, and to where it is under-leading; so is everyone who is becoming of the wind."  There is an inherent mystery to our experience of the wind.  Its origin is undefined, as is its destiny.  We only know what we feel in the wind at the moment of our experience. Though we do not know from where it comes or where it goes, we are able to hear "the voice thereof".  The Wind's Voice can be heard!  That is the salient fact.  Listening to this voice is much more important than formulating some abstruse theological construction.  May we all be becoming of the wind.

John 3:6,7

"That which is becoming of the flesh is flesh; and that which is becoming of the wind is wind.  Marvel not that I said unto thee, You must be becoming up-place."  As human beings, we are true to our source.  If we are of the flesh, then we spill over with bitter invective, sarcasm, and just plain mean-ness.  If we are of the wind, then our speech and our writing are full of divine grace. Our lives genuinely reflect what our true natures are.  Given our tendency to "un-mark", to miss the mark, we stand in need, like Nicodemus (Public-Overcomer), of becoming "up-place", of being birthed from above in a new way.  Note that Jesus says "unto thee" (singular in Greek and, here, in English) that "you" (plural) must experience this new becoming.  It is a corporate need, expressed individually.

John 3:5

"Jesus answered, Verily, verily, I say unto thee, Except one be becoming of water and wind, the same cannot  be coming into the realm of Placer."  One advantage of retaining some of the flavor of the American Standard's Elizabethan English, is that (like Greek) one can easily see whether Jesus is addressing one person or a group.  Thee vs. You. Some Friends still retain some of this 'plain speaking' among themselves. In the Etymological New Testament, unlike many modern translations, one can see that Jesus is specifically addressing Nicodemus, here, in verse five by using "thee".  Two verses later, when he says, "You must be becoming up-place.", he is clearly addressing more than one person.  Perhaps the nation itself?  Perhaps all humanity.  As you read the ENT, notice the use of the 'old time' singular and plural second person...and enjoy the shades of meaning.  Finally, as Jesus notes, we must be becoming, be birthed from water and wind to be coming into this new realm.  The literal use of wind as translating PNEUMA will become very significant later in this passage.

Etymology vs. Meaning

In the last few days there have been several reviews on various blogs about the Etymological New Testament.  And they are genuinely appreciated!  Even when the blogger obviously did not understand the purpose of the ENT, the tone of the post has been fair.  One particular point, however, needs to be very clear.  As the back cover of the ENT has it, "Etymology is not meaning."  That is obvious.  However, as the next sentence states, "But it does provide fascinating insight into the origins of many New Testament words!" Not only is the reader thus cautioned, but the point becomes redundant when one opens the book and turns to page 3 (introduction) and  reads the last paragraph which begins, "This brings us to a very key point about this method and the ENT in particular: etymology must not be confused with meaning.  One cannot repeat this caution too often."  After illustrating the point with the word PROSKUNEO, the paragraph concludes with, "Fun information.  Root words.  But, meaning is determined by usage, not by etymology."  If one reads with this in mind, the info learned while reading the ENT can be quite fun and a blessing as well. 

Many of us love the New Testament.  The ENT is one more way for many readers to be drawn into the text as they pray for a spirit of wisdom and revelation in the knowledge of our Savior.  Thanks for reading this blog.  We'll be returning to John 3 in the next post. 

John 3:4

"Public-Overcomer saith unto him, How can a human be becoming when he is old? can he enter a second time into his mother's womb, and be becoming?"  We call him by his transliterated name, from Greek to English, Nicodemus.  In the Etymological New Testament, his name is rendered ultra literally from its two component parts.  And the irony is a fun one: "public-overcomer" proves to be neither!  He comes by night, very non-publicly.  And he doesn't overcome much!  At least not yet.  But, he is, at least, asking questions. "How can a human..." The ENT distinguishes between the Greek word for all humans and those specifically for males and females. Sometimes cumbersome in translation, this distinction between Greek words can prove very helpful in some contexts.   But the concern here is about a new birth, or etymologically, a new becoming.  The ENT, throughout the New Testament, allows one to see the connection between the family of Greek words stemming from the root sense of "to become".  We will look at Jesus' reply in the next post.

John 3:3

"Except one be-becoming up-place, he cannot be perceiving the realm of Placer." Nicodemus came toward Jesus by night, intrigued by the signs, or symbols, that he saw in Jesus.  It is in this context that Jesus says one must be becoming "up-place".  Some versions translate the Greek word ANOTHEN as "again" while others have "from above".  Ultra literally, it is a two part word in Greek. So, the Etymological New Testament hyphenates the two roots as up-place.  It would appear that John intentionally uses a double entendre, conveying both the idea of again or newness as well as the sense of upwardness.  To be able to perceive this realm that Jesus experienced, we must be becoming into an upward place...an entirely new and higher vision of life.

Luke 9:62

"But Jesus said unto him, No one, having cast his hand on the plow, and looking into the things behind, is well-placed in the realm of Placer."  The last few verses of Luke 9 are exchanges between Jesus and those who seem to want to embrace this new realm. After reminding one person that even foxes have holes, but that he does not, Jesus then encourages another to "from-let" the dead, to allow the deadness of life to stay buried.  In the last exchange Jesus notes that once we have our "hand on the plow", we cannot look "into" the things behind.  We can look back, but we cannot focus on the past, we cannot look "into" what we've left behind.  If we do lose focus on the present moment (by looking backwards too intently), then we are "un-placed" in Placer's realm.  The Etymological New Testament allows one to see the connection between the verb and the noun in this last verse of chapter 9.  Often rendered "fit" ( a good translation), it ultra literally refers to how well placed we are in this new placing realm.  The word doesn't imply that we are totally unfit.  We simply need to ensure that we are better placed in our lives to live in this new way, this new realm.

Luke 9: 55,56

"But he turned, and on-valued them and said, You know not what manner of wind you are of.  For the Son of humanity is not come to from-whole-loose human life, but to make whole."  The word typically translated as "rebuke" in verse 55 is a two part word in Greek.  So, the Etymological New Testament hyphenates its very literal English translation: on-value.  At the root of rebuking is the idea of "adding value"!  After this on-valuing, there comes the challenge to understand what kind of spirit, what type of "wind" we are of.  And, though not always explicit, this is often the point of much of the New Testament: in what spirit do we act or think or live?  Ultra literally, the ENT always uses "wind", whether human or divine.  Finally, if we are of the right kind of wind, then we will grasp how this son of humanity understood his purpose. Not to totally loose, not to destroy; but to make whole.

Luke 9: 50

"But Jesus said unto him, Forbid him not: for he who is not against you is for you."  The impulse to protect our niche in the marketplace of life seems to be very strong.  Jesus' learners returned, calling him On-Stander (ultra literal title), and reported an odd incident.  They had seen someone who "followeth not with us" AND who was also "casting out little-teachings in thy name".  The Etymological New Testament translates DAIMONIA, typically "demon", ultra literally from the root word for "teaching", which also has a diminutive grammatical ending.  Thus "little-teaching".  What is the right response to someone encroaching on our turf?  Doing what we do and using our motif? The necessary response is obvious: Stop Them.  Jesus' reply turns the exclusive impulse on its head.  If someone is not specifically against you, then they are for you!  If the ersatz followers of Jesus could only embrace this one concept...how different this world would look.

Luke 9:46-48

"And there arose a through-word among them, which of them was the greatest.  But when Jesus perceived the through-word of their heart, he took a little girl, and set her by his side, and said unto them, Whosoever shall receive this little girl in my name receiveth me:"  Of the various compound words in Greek, those having to do with LOGOS, Greek for "word" or message or saying or thought, etc, are very interesting.  Here, the Etymological New Testament very literally has a "through-word" arising among Jesus' learners.  Typically translated "dispute" or "argument" in this passage, it uses "through" as an intensifier.  They were having a very intense discussion!  But, Jesus also perceived that this intensity was heartfelt.  Often, intense discussions are among life' greatest joys, but if they are purely self-seeking, they are among the worst of afflictions. In this case, the argument was not so positive. They were trying to adjudicate who was the greatest!  The solution: Jesus set a little girl among them as an illustration.  The ENT allows the English reader to see the breadth of the semantic range of the Greek word in this passage, which includes both male and female children.  Because English is more male-centric than is Koine Greek, most of our English translations sound more gender specific than the original text actually intends.  One way to overcome this is to help the English reader feel the range of possibilities more explicitly...as in this passage!  One way to "receive" Jesus: receive a little girl, a little child, and so receive him. 

Luke 9:44,45

"Be placing these words into your ears: for the Son of humanity shall be beside-given into the hands of humans.  But they un-knew this saying, and it was beside-covered from them, that they should not be sensing it; and they were afraid to ask him about this saying."  Jesus had just "on-valued the unclean wind" in the preceding verses.  And as they were still astounded by that action, he asks them to "be placing" these words "into your ears."  Rather than the more mundane translation of "listen to what I'm saying", the Etymological New Testament ultra literally asks (all of us!) to continually (the linear action of the verb) be placing these words in our ears.  We need to listen with intentionality to this teaching. And the teaching is about suffering, the very thing we are inclined to tune out.  The word typically translated as "betray" is here "beside-given" reflecting the two Greek components that make up this word.  When someone was "given to the side", they were betrayed.  And this is what Jesus faces from foe and friend. By translating ultra literally and etymologically, the ENT lets us see the connection between what Jesus felt was coming for him vs. how his learners received the saying.  He is "beside-given" while his saying is "beside-covered" from them!  Off to the side and covered...that's why they "un-knew" what he was talking about.  They could not even "sense" what he was saying.  We certainly have to consider if we are willing to stand firm for the Jesus-way-of-life, even in the face of some serious opposition...and can we even hear the call?

Luke 9:30-32

"And behold, there talked with him two men, who were Moses and Elijah; who appeared in esteem and spoke of his out-way which he was about to make-full at Jerusalem.  Now Peter and those who were with him were heavy with sleep: but when they were fully awake, they perceived his esteem, and the men who stood with him."  Often translated "glory", DOXA is ultra literally "esteem".  To glorify someone or something is to genuinely hold in esteem.  In these verses, Jesus and Moses and Elijah are said to "appear" in esteem.  And, when "fully awake", the learners are able to "perceive his esteem".   And so for us!  The topic of the conversation was Jesus' "out-way", from Greek EXODUS.  And Jesus was about to make this full at Jerusalem.  As you read the Etymological New Testament, you will note the various usages of "making full".  Adding fullness to life (and death) as well as to Scripture itself, is a strong emphasis in the New Testament.  There are good themes in this brief passage, from esteem to fullness.

Luke 9:29

"And as he was toward-good-having, the perception of his face was altered, and his clothing became white and out-gleam-flinging."  The reality stayed the same, but the perception of his face changed as Jesus was having (or holding) himself and his learners toward the good.  And then his clothing, his outward appearance, became very white...to the perception. One of the fascinating aspects of reading the Etymological New Testament is noting connections between words.  The star that led the Magi to Jesus in Matthew 2 is ultra literally a "gleamer".  Jesus' early life begins with the gleaming leading the wise to teem toward him.  Now, Jesus' outward perception becomes "out-gleam-flinging".  One three-part word in Greek and thus hyphenated in the ENT.  Jesus is radiating star light, here, on the mount!  Just as the gleaming led the Magi years ago, so the gleaming shows his learners whom they are learning from.

Luke 9:28

"And it became about eight days after these words, that he took with him Peter and John and James, and up-stepped into the mountain to toward-good-have."  Luke intentionally connects this verse with the previous one by noting that it's just been eight days since Jesus' statement about perceiving the realm.  So the four of them proceed (ultra literally "up-step") to ascend the mountain for one purpose: to toward-good-have.  Typically translated as "prayer", the Greek PROSEUCHE is a three part word that is always rendered into English, by the Etymological New Testament, very literally.  Prayer is directional, "toward", it is toward goodness or, just as literally, it could be translated "well-being", and it is something we "have" or hold.  Etymologically, prayer is to have or hold ourselves or others toward well being/goodness.  Jesus and his close associates went up into the mountain to hold-toward-well being, themselves and others...and so should we.

Luke 9:27

"But I tell you of a truth, there are some of those who stand here, who shall in no way taste of death, till they perceive the realm of Placer." Over the next several posts we'll look at the entire episode of verses 27-36.  After discussing, in the immediately preceding verses, the idea of trading one's selfhood for the entire system (a terrible bargain!), Jesus now speaks of perceiving Placer's realm.  But first he establishes the time frame, "who shall in no way taste of death".  That is, Jesus is speaking of a realized eschatology.  Before some, who are standing here now, taste death, i.e. fully experience death, they shall have this experience of perceiving the new realm.  It is a "this life" experience that Jesus is speaking of.  His emphasis is unmistakable, the promise is that we become able to see the realm of Placer now, as we live and work today in this too often repressive system.  In the next post we shall see how they began to perceive the new realm, but here Jesus is clear, "tell you...truth", this ability to see the new realm that is here, even now, is something to see (present tense) being realized within the current system, cultural, political and religious, that encompasses all of us.  Jesus' vision of human relationships is not an unrealistic, futuristic pipe dream.  It is a way to live today so that we can see the new divine realm unfold.

John 4:24

The ultra literal etymological translation is this, "Placer is Wind: and those who toward-teem the same must toward-teem in wind and truth." Normally translated as "worship", PROSKUNEO has had a long usage in Greek literature.  Its semantic range has varied from cringing like a dog to kissing an idol to the worship of Almighty God.  But, its etymology has not changed: to teem toward something or someone. In this case, since Placer is wind, we must flow and teem toward the same in wind ourselves...and in truth, in reality! Let's keep flowing!

John 3:16b

"...that whosoever is trusting into the same, should not be from-whole-loosed, but have life of unconditional-being."  The Etymological New Testament consistently translates PISTEUO as 'to trust' rather than 'to believe'.  The semantic range of the English word 'believe' is more narrow than the Greek.  This allows some to think only of 'intellectual assent' rather than the full sense of PISTEUO in the NT.  And, the good news for those who trust: not being "from-whole-loosed!"  Often translated as "perish" ("destroyed" in the active sense), the Greek word is a three part word.  It is a total (or whole) loosing, away from the sense of Placer.  But, as we trust, we begin to experience a "life of unconditional-being!"  What a thought provoking challenge and promise: to really live life unconditionally in accord with this truth.

John 3:16a

"For Placer so loved the system, that he gave his uniquely-becoming son..."  The beginning of this favorite verse, in the Etymological New Testament, speaks of Placer loving the system!  This Greek word, KOSMOS, is an organized system, whether of people or culture or even, as in 1 Peter, of clothing.  Most often, the system refers to the organized cultural, religious, political structure that is the background of our lives.  Often, in the New Testament, it is something to be resisted.  But, in this verse it is the system of human beings...who are loved by Placer.  In fact this love is so great that the uniquely becoming son, MONOGENES, is given.  The uniqueness of Jesus and of his becoming are crystal clear in scripture and, here, with this word.  The biblical message is that, yes, there are many sons and daughters of Placer, but Jesus stands uniquely as a gift to the system of all humanity.  More on John 3:16 in the next post.

Romans 12:1

In most literal translations, Paul "beseeches" or "asks" the Romans to "present" their bodies as a living sacrifice. In the Etymological New Testament one can see the connection between these two verbs. Paul literally "beside-calls" them to "beside-stand" their bodies. His encouragement to them is ultra literally beside them. And, their action is to stand their bodies beside the living Placer! The use of beside in both words communicates urgency and intimacy.

John 1:32

In the Etymological New Testament, this verse contains John's exclamation: "I beheld the Wind descending as a dove out of upward-vision". There are a couple of notable differences with conventional literal translations. First, it is the Wind that he sees descending. PNEUMA is usually "Spirit" in most versions. Occasionally, as the KJV in John 3, it is translated ultra literally as "wind". But the ENT always uses "wind" to indicate the literal etymology of the Greek word. Similarly, most New Testaments have "heaven" as the source of the dove-like descent. The Etymological New Testament translates ultra literally as "upward-vision". The hyphen makes it clear that this is one word in Greek, but with two parts. One part is the literal word for "up", while the other means "to see". Thus, some fun insight into the Spirit as well as Heaven! We too can began to feel and see this Wind from Upward Vision...

After being officially published in May of this year, the Etymological New Testament has enjoyed increasing sales each month.  Now available in both Kindle and Nook formats as well as conventional paperback. The purpose of the ENT is clear: to provide insight into the text of the New Testament via literal etymology.  This begins with THEOS translated as Placer. [For the etymology of  THEOS, see the Concordant Publishing Concern's LEXICON AND CONCORDANCE...which is available online.] The verbal forms of this word are also rendered as "placing".  Thus, in Galatians 2:21, one can see Paul's use of both the verb and noun. "I do not un-place the grace of Placer".  Through etymological translation, one can see the interesting connection between verb and noun in Paul's claim. He did not un-god God!  And, if he were to remove grace from his teaching, that's what he would have been doing!

Coming This Year!

After several years of labor, the ENT should be published this year! The next post in a few months should be announcing the availability of ENT for purchase. We'll address any questions about the various etymologies here.