"Happy are you when people
shall reproach you, and persecute you, and say all manner of misery-gush
against you falsely, for my sake."
Often translated as "blessed", the Greek word MAKARIOS indicates a deep sense of fulfillment and satisfaction: happiness in the best sense of the word. In the verse above, Jesus notes that if our lives have an overriding sense of purpose, found in his teaching, then we will know this kind of deep happiness. Even if it brings on tough times. The Etymological New Testament provides the literal elements of one of the words often translated as "evil" in the NT. From the root for "to gush" combined with "misery" we have a word that describes the vituperative falsehoods that can spew from peoples' mouths. This was how the religious leaders of the day fought Jesus' message of a new Realm of justice. They gushed forth as much misery as they could....and it was met with a deep sense of happiness.
Saturday, November 24, 2012
Monday, November 19, 2012
Hebrews 11:26
"...accounting
the reproach of Anointing greater riches than the placed-into-tomorrows of
Egypt: for he looked unto the hire-from-giving."
The Etymological New Testament consistently translates the Greek word often rendered "treasure" as "placed-into-tomorrow." This ultra-literal translation reflects the three part original. Our treasure is that which we place into tomorrow, that on which we stake the future. The Egyptian culture, like so many today, was banking on its golden riches as its security. Because he trusted, Moses was able to see a little longer term. He was looking "unto the hire-from-giving." The meaning of the word is "reward." But, it is interesting to note the etymology. The word "hire" (or "wage") is part of its etymology. This reward toward which he looked, was a hire-from-giving. As noted earlier in this eleventh chapter of Hebrews, one's reward is in direct relationship to one's trust. Reward and trust are intimately related in the divine sphere.
In the verse above, Moses' sense of value appears by our modern standards to be completely misplaced. Bearing "the reproach of Anointing" makes one far wealthier than the riches of the dominant culture of that time. Moses staked his life, placed-into-tomorrow his life, on his trust in this anointed way.
The Etymological New Testament consistently translates the Greek word often rendered "treasure" as "placed-into-tomorrow." This ultra-literal translation reflects the three part original. Our treasure is that which we place into tomorrow, that on which we stake the future. The Egyptian culture, like so many today, was banking on its golden riches as its security. Because he trusted, Moses was able to see a little longer term. He was looking "unto the hire-from-giving." The meaning of the word is "reward." But, it is interesting to note the etymology. The word "hire" (or "wage") is part of its etymology. This reward toward which he looked, was a hire-from-giving. As noted earlier in this eleventh chapter of Hebrews, one's reward is in direct relationship to one's trust. Reward and trust are intimately related in the divine sphere.
In the verse above, Moses' sense of value appears by our modern standards to be completely misplaced. Bearing "the reproach of Anointing" makes one far wealthier than the riches of the dominant culture of that time. Moses staked his life, placed-into-tomorrow his life, on his trust in this anointed way.
Friday, November 16, 2012
Hebrews 11:24, 25
"By trust
Moses, when he was grown up, refused to be called the son of Pharaoh's
daughter; 25 choosing rather to share ill
treatment with the people of Placer, than to enjoy the pleasures of un-mark for
a season;"
As verse 23 notes in the Etymological New Testament, Moses was an "urbane" child. And when he was grown, he made a decision about the culture with which he would be identified. One aspect our our trust in the anointed one is that we, like Moses, decline to understand ourselves as part of Pharaoh's culture. In fact, like Moses, we seem to make a very poor decision: ill treatment with people of God.
In verse 25, the writer of Hebrews acknowledges a certain transient pleasure in "un-mark." But it is only for a season. HAMARTIA is, of course, typically translated as 'sin' in most versions. Ultra-literally, it is from two component parts in Greek "un-mark." The real pleasures of life are found in hitting the mark rather than in missing out. The word "sin" can be useful, but does have many centuries of theological baggage that it conveys. The truth is crystal clear, as are the decisions we make: to reject positions of privilege and power. And, instead, hit the mark by identifying our lives with others, "the people of Placer", who strive to love God and neighbor as oneself.
As verse 23 notes in the Etymological New Testament, Moses was an "urbane" child. And when he was grown, he made a decision about the culture with which he would be identified. One aspect our our trust in the anointed one is that we, like Moses, decline to understand ourselves as part of Pharaoh's culture. In fact, like Moses, we seem to make a very poor decision: ill treatment with people of God.
In verse 25, the writer of Hebrews acknowledges a certain transient pleasure in "un-mark." But it is only for a season. HAMARTIA is, of course, typically translated as 'sin' in most versions. Ultra-literally, it is from two component parts in Greek "un-mark." The real pleasures of life are found in hitting the mark rather than in missing out. The word "sin" can be useful, but does have many centuries of theological baggage that it conveys. The truth is crystal clear, as are the decisions we make: to reject positions of privilege and power. And, instead, hit the mark by identifying our lives with others, "the people of Placer", who strive to love God and neighbor as oneself.
Monday, November 12, 2012
Hebrews 11:21
"By trust
Jacob, when he was dying, blessed each of the offspring of Joseph; and toward-teemed,
leaning upon the top of his staff."
After all of his adventures as recorded in Genesis, Jacob ends his life with blessings for others. One of the hallmarks of a life well lived is just this: leaving a sense of blessing for one's family and friends. And, as he leaned upon the top of his staff, he "toward-teemed." [See the Lexicon and Concordance of the Concordant Publishing Concern.]
One of the important aspects of the Etymological New Testament is that the reader always be aware of the difference between etymology and meaning. In the Introduction to the ENT we read these words concerning "toward-teem":
So, meaning changes with usage while the linguistic origins of the word remain constant, even if unknown.
In the verse above, Jacob finds that the best place to "teem toward" God is on the top of his staff: worship may break out anywhere and in any setting!
After all of his adventures as recorded in Genesis, Jacob ends his life with blessings for others. One of the hallmarks of a life well lived is just this: leaving a sense of blessing for one's family and friends. And, as he leaned upon the top of his staff, he "toward-teemed." [See the Lexicon and Concordance of the Concordant Publishing Concern.]
One of the important aspects of the Etymological New Testament is that the reader always be aware of the difference between etymology and meaning. In the Introduction to the ENT we read these words concerning "toward-teem":
< Compound Greek words are rendered
into their English component parts with hyphens joining the units. Thus the
Greek word conventionally translated “worship” is always “toward-teem” in the
ENT. That is, PROS-KUNEO = toward-teem,
to teem (together) toward someone or something.
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. The meaning of PROSKUNEO has changed through Greek linguistic history,
from cringing like a dog to kissing an idol to worshiping Almighty God (see The Dictionary of New Testament Theology
by Colin Brown). But, its etymology has
remained, linguistically speaking, the same: to teem toward. And, that is how the word is translated in
this Etymological New Testament. Fun
information. Root words. But, meaning
is determined by usage, not by
etymology.So, meaning changes with usage while the linguistic origins of the word remain constant, even if unknown.
In the verse above, Jacob finds that the best place to "teem toward" God is on the top of his staff: worship may break out anywhere and in any setting!
Sunday, November 11, 2012
Hebrews 11:19
"...accounting
that Placer is able to raise up, even from the
dead; from where he did also in a beside-cast receive him back."
In some cases, particularly in didactic passages, the New Testament provides additional information on Old Testament stories. In the last post we saw the unconditional nature of Abraham's trust. In the verse above we see some of the specifics of that faith. In particular, the Epistle to the Hebrews is saying that Abraham's trust in THEOS, "Placer", was actuated by his "accounting" that God is able to raise from the dead. Abraham had thus thought through his impending offering and was convinced of a solution via resurrection.
In fact, we are assured that "he did also in a beside-cast receive him back." So, there really was, in a beside-cast, a resurrection for Issac. The Etymological New Testament translates the word (usually rendered "parable") rather than transliterating it. Most versions substitute English letters for the Greek ones: parable. The ENT provides the literal component parts of the word: beside-cast. By using language in a figurative way "alongside" the literal truth, a path for further understanding is opened. So parabolic language is often used in scripture to convey the substance of its literal teaching.
In some cases, particularly in didactic passages, the New Testament provides additional information on Old Testament stories. In the last post we saw the unconditional nature of Abraham's trust. In the verse above we see some of the specifics of that faith. In particular, the Epistle to the Hebrews is saying that Abraham's trust in THEOS, "Placer", was actuated by his "accounting" that God is able to raise from the dead. Abraham had thus thought through his impending offering and was convinced of a solution via resurrection.
In fact, we are assured that "he did also in a beside-cast receive him back." So, there really was, in a beside-cast, a resurrection for Issac. The Etymological New Testament translates the word (usually rendered "parable") rather than transliterating it. Most versions substitute English letters for the Greek ones: parable. The ENT provides the literal component parts of the word: beside-cast. By using language in a figurative way "alongside" the literal truth, a path for further understanding is opened. So parabolic language is often used in scripture to convey the substance of its literal teaching.
Thursday, November 8, 2012
Hebrews 11:17
"By trust
Abraham, being probed, toward-carried up Isaac: yea, he who had gladly received
the promises was offering up his uniquely-becoming son;"
Often translated as "tried" or "tempted" in most versions, the Etymological New Testament consistently renders the Greek word family as "to probe." To test by probing is the root sense of the original. Here, Abraham's trust in the Placer was probed and responded by offering up his son. The ultra literal translation of "toward-carry" shows that our offerings are always directional. In this case, the offering was Issac, his "uniquely-becoming" son. Typically translated as only begotten by most, the literal sense is of someone's uniqueness. Strictly speaking, Issac was not Abraham's "only begotten" son, but was his "uniquely becoming" son. He had a special purpose in his father's life.
May we receive the promises with the same spirit of trust that Abraham knew.
Often translated as "tried" or "tempted" in most versions, the Etymological New Testament consistently renders the Greek word family as "to probe." To test by probing is the root sense of the original. Here, Abraham's trust in the Placer was probed and responded by offering up his son. The ultra literal translation of "toward-carry" shows that our offerings are always directional. In this case, the offering was Issac, his "uniquely-becoming" son. Typically translated as only begotten by most, the literal sense is of someone's uniqueness. Strictly speaking, Issac was not Abraham's "only begotten" son, but was his "uniquely becoming" son. He had a special purpose in his father's life.
May we receive the promises with the same spirit of trust that Abraham knew.
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