The verse below, as found in The Immanence Bible, is from what is now called Chapter Five of Matthew. Of course, Bibles did not have verse numbers until more than 1,000 years after Jesus' appearance on the planet. Humans did divide the writings into chapters early on. But verse numbers came much later. In TIB we go back in time: there are chapter numbers, but only subsections of 10 verses per unit within each chapter.
So, the first verse of Matthew 5 in TIB is this one:
Seeing the multitudes, he goes up
onto a mountain. When he sits down.
those who are thinking
come to him.
Mountains are good places to learn and think. And a good place leave the multitudes behind. When Jesus goes up onto a mountain, those who wanted to engage with him, as they thought things through, headed in his direction. It is an interesting commentary on our culture that most of our Bibles translate the Greek word MATHETES as "disciple." That is not necessarily a bad translation. The problem is that this Greek word comes from the root sense of "learning." Not from "to discipline." TIBIV tries to reflect that etymology a little more clearly and perhaps let us hear Jesus in a fresh way.
That's the point of this new translation, The Immanence Bible Book of Matthew, Compact Edition. Jesus was not dictating precisely how a human life is to be lived. He was thinking through the idea of "the kingdom of heaven." Or, as TIB translates (very literally), "the realm of upward vision." Jesus wants us to think about life: about how we all might live in accord with the highest vision we have of human society. That's the point of this challenge/teaching as found in Matthew 5.
Tuesday, December 3, 2013
Sunday, December 1, 2013
Matthew 3:3 Listening in the Wilderness
"The voice of one crying, 'In the wilderness make ready the way of the Presence.
Make the paths straight.'"
Part of the mission of The Immanence Bible, Book of Matthew is to allow the reader to think a little less anthropomorphically while reading the story of Jesus. One way to accomplish this mission is by translating KURIOS by a variety of words (as all English Bibles do). The primary translation used here is "Presence." It is this Presence that guides and leads us in our lives.
In the verse above, John joins with Isaiah in calling for a wilderness experience that makes way for the Presence. Sometimes it takes a less familiar, more 'primitive' setting, for us to hear the inner voice. And as we listen, we make ready the way for this Presence. And then as we live our guidance, we are making the paths straight (even if they take a very winding way!).
And sometimes it takes a different setting, in the area of Bible translation, to help us listen to the inward voice. Enjoy reading of Immanence.
Make the paths straight.'"
Part of the mission of The Immanence Bible, Book of Matthew is to allow the reader to think a little less anthropomorphically while reading the story of Jesus. One way to accomplish this mission is by translating KURIOS by a variety of words (as all English Bibles do). The primary translation used here is "Presence." It is this Presence that guides and leads us in our lives.
In the verse above, John joins with Isaiah in calling for a wilderness experience that makes way for the Presence. Sometimes it takes a less familiar, more 'primitive' setting, for us to hear the inner voice. And as we listen, we make ready the way for this Presence. And then as we live our guidance, we are making the paths straight (even if they take a very winding way!).
And sometimes it takes a different setting, in the area of Bible translation, to help us listen to the inward voice. Enjoy reading of Immanence.
Saturday, November 30, 2013
The Immanence Bible
Here's a verse from Matthew 3 about the new translation, The Immanence Bible, Book of Matthew, Compact Edition.
"In those days, John the Baptizer came, proclaiming in the wilderness of Judea,
"Change your thinking, for the realm of upward vision is so close!"
John's message was "in the wilderness." It was a primitive call, stripped of all theological embellishment. It cut to the quick. The crying need, from his perspective, was for all of us to "Change your thinking..." The Immanence Bible (TIB) translates the Greek word in a non-traditional way. Usually "repent", the Greek word comes from a two-part word, literally "after-mind."
The word repent is a good one, but has acquired too much theological baggage. John's call was for our minds to be renovated. The need for clarity of thought is still obvious in our day. It is our thinking process that lies at the root of many of our problems. We need to reorient our brains! The impetus for John's call was the realization of just how close this new realm was.
In the TIB, the literal translation of "realm" is used rather than "kingdom." And, the more literal "upward vision" is used as the translation for OURANOS, usually "heaven" in most versions. It is important, in this 21st century, that our thinking begin to be revived. We need to be able to hear Jesus (and John the Baptizer) as clearly as possible. TIB intends to help us think through our faith as we do some deep listening to Jesus' teaching. Yes, The Immanence Bible is definitely a supplemental version to use along with other translations. But, it remains an essentially literal Bible, even as it strives to remain faithful to the spirit of Jesus' Way.
Enjoy reading! And may you be driven back to the message of well-being that Jesus proclaimed.
"In those days, John the Baptizer came, proclaiming in the wilderness of Judea,
"Change your thinking, for the realm of upward vision is so close!"
John's message was "in the wilderness." It was a primitive call, stripped of all theological embellishment. It cut to the quick. The crying need, from his perspective, was for all of us to "Change your thinking..." The Immanence Bible (TIB) translates the Greek word in a non-traditional way. Usually "repent", the Greek word comes from a two-part word, literally "after-mind."
The word repent is a good one, but has acquired too much theological baggage. John's call was for our minds to be renovated. The need for clarity of thought is still obvious in our day. It is our thinking process that lies at the root of many of our problems. We need to reorient our brains! The impetus for John's call was the realization of just how close this new realm was.
In the TIB, the literal translation of "realm" is used rather than "kingdom." And, the more literal "upward vision" is used as the translation for OURANOS, usually "heaven" in most versions. It is important, in this 21st century, that our thinking begin to be revived. We need to be able to hear Jesus (and John the Baptizer) as clearly as possible. TIB intends to help us think through our faith as we do some deep listening to Jesus' teaching. Yes, The Immanence Bible is definitely a supplemental version to use along with other translations. But, it remains an essentially literal Bible, even as it strives to remain faithful to the spirit of Jesus' Way.
Enjoy reading! And may you be driven back to the message of well-being that Jesus proclaimed.
Wednesday, November 6, 2013
Matthew 18:15
"And if thy same-uterus un-mark against thee, under-lead, expose his fault between thee and him alone: if he hear thee, thou hast gained they same-uterus."
On the back cover of the Etymological New Testament we read this sentence, "The ENT can feel both didactic and literary; stilted and lovely." In the verse above, the language definitely tends toward the stilted and didactic! But the purpose of the ENT is provide information while encouraging us to slow down as we read the text.
In this case, the etymology of the word "brother" is from two words. The ENT hyphenates to show that they are one word in Greek. Our brother or sister is ultra-literally from the "same-uterus." While this feels very strange to the ears of an English reader, the information can be helpful.
Rather than the common word "sin", the ENT uses the very literal "un-mark." When our family member misses the mark in their relationship with us, we are then to "under-lead" (go) and "expose" their fault. The literal sense of the word typically translated "rebuke" is simply to make clear, or expose, in what way there has been a missing of the mark. Human relationships can easily malfunction. And it is good to make the nature of that "miss" very clear. The word rebuke can be a good translation, but in this context, may be a little too emphatic.
If we under-lead and expose the un-mark AND if our same-uterus truly hears us, we have gained back our family member. If they do not hear, then there is a further step to take, which will be covered in the next post.
On the back cover of the Etymological New Testament we read this sentence, "The ENT can feel both didactic and literary; stilted and lovely." In the verse above, the language definitely tends toward the stilted and didactic! But the purpose of the ENT is provide information while encouraging us to slow down as we read the text.
In this case, the etymology of the word "brother" is from two words. The ENT hyphenates to show that they are one word in Greek. Our brother or sister is ultra-literally from the "same-uterus." While this feels very strange to the ears of an English reader, the information can be helpful.
Rather than the common word "sin", the ENT uses the very literal "un-mark." When our family member misses the mark in their relationship with us, we are then to "under-lead" (go) and "expose" their fault. The literal sense of the word typically translated "rebuke" is simply to make clear, or expose, in what way there has been a missing of the mark. Human relationships can easily malfunction. And it is good to make the nature of that "miss" very clear. The word rebuke can be a good translation, but in this context, may be a little too emphatic.
If we under-lead and expose the un-mark AND if our same-uterus truly hears us, we have gained back our family member. If they do not hear, then there is a further step to take, which will be covered in the next post.
Thursday, October 24, 2013
Matthew 18:8
"And if thy hand or they foot causeth thee to stumble, cut it off, and cast it from thee; it is good for thee to enter into life maimed or halt, rather than having two hands or two feet to be cast into a fire of unconditional-being."
Much of the Bible is not literally true. That sounds like an odd thing to say. "God is Light." Literally true? Of course not, God is not a set of photons (or particles, depending on your theory of light). We know that God is spirit (or "wind" as in the Etymological New Testament). But we still speak of many of his bodily parts in a very anthropomorphic way.
But some readers of the NT tend to miss the point of this figure of speech, above, as Matthew quotes Jesus. Yes, Jesus is using hyperbole to make a very clear point about offending other human beings. And about the importance of life and entering into it as freely and gracefully as possible.
To become a stumbling block in the way of others is to find ourselves "cast into a fire of unconditional-being." Another figure of speech to help us grasp the importance of his teaching. As noted earlier, the family of words typically translated as "age" or "eternal" or "everlasting" stem from the literal three part word UN-IF-BEING. Or, unconditional-being. We can find ourselves growing into this "life without limits." Or spiraling downward into a fire of our unconditional being.
Much of the Bible is not literally true. That sounds like an odd thing to say. "God is Light." Literally true? Of course not, God is not a set of photons (or particles, depending on your theory of light). We know that God is spirit (or "wind" as in the Etymological New Testament). But we still speak of many of his bodily parts in a very anthropomorphic way.
But some readers of the NT tend to miss the point of this figure of speech, above, as Matthew quotes Jesus. Yes, Jesus is using hyperbole to make a very clear point about offending other human beings. And about the importance of life and entering into it as freely and gracefully as possible.
To become a stumbling block in the way of others is to find ourselves "cast into a fire of unconditional-being." Another figure of speech to help us grasp the importance of his teaching. As noted earlier, the family of words typically translated as "age" or "eternal" or "everlasting" stem from the literal three part word UN-IF-BEING. Or, unconditional-being. We can find ourselves growing into this "life without limits." Or spiraling downward into a fire of our unconditional being.
Saturday, October 5, 2013
Matthew 18:7
"Woe unto the system because of occasions of stumbling! For it must be that the occasions come; but woe to that human through whom the occasion cometh!"
The Greek word KOSMOS indicates an orderly or systematic arrangement. It is translated most frequently as "world" in conventional Bibles. But they also translate this word as "jewelry" and "order" etc. The Etymological New Testament consistently translates with the ultra-literal English word "system." In the verse above, the system is the culturally organized system of human beings. Too often this system works against human life. The structures of our society can become our enemies if they become an end unto themselves.
Jesus pronounces a woe upon the type of culture, or system, that harms children. Because of the way society is structured, this occasion will come, but woe to the particular people who implement the harm to others. Just because the system is evil, we are not innocent in our participation within it. To listen to Jesus' teaching is to feel the imperative to challenge the system within which we find ourselves.
The Greek word KOSMOS indicates an orderly or systematic arrangement. It is translated most frequently as "world" in conventional Bibles. But they also translate this word as "jewelry" and "order" etc. The Etymological New Testament consistently translates with the ultra-literal English word "system." In the verse above, the system is the culturally organized system of human beings. Too often this system works against human life. The structures of our society can become our enemies if they become an end unto themselves.
Jesus pronounces a woe upon the type of culture, or system, that harms children. Because of the way society is structured, this occasion will come, but woe to the particular people who implement the harm to others. Just because the system is evil, we are not innocent in our participation within it. To listen to Jesus' teaching is to feel the imperative to challenge the system within which we find ourselves.
Wednesday, August 28, 2013
Matthew 18:1,2
"In that hour came the learners unto Jesus, saying, Who then is greatest in the realm of upward-vision? And he called to him a little girl, and set her in the midst of them,"
Those who travelled with and followed Jesus were not called "disciples", but "learners." That is, the Greek original stems from the word for learning rather than from the word for discipline. Our attitude toward life is to be one of learning. And part of this learning involved the understanding the essential nature of greatness. At least in the "realm of upward-vision", this openness to life, that every child begins with, is the hallmark of greatness.
The Etymological New Testament twofold purpose is to provide literal etymological information concerning the Greek text AND to cause the reader to think a little more deeply of Jesus' message. In this passage, the Greek word means a boy or girl. Virtually all English translations imply through male pronouns that the child is a boy. In order to convey the possibilities, the ENT opts for the feminine sense. Thus, Jesus calls "a little girl" to himself and "set her in the midst of them."
May our hearts and minds continue to be open to Life.
Those who travelled with and followed Jesus were not called "disciples", but "learners." That is, the Greek original stems from the word for learning rather than from the word for discipline. Our attitude toward life is to be one of learning. And part of this learning involved the understanding the essential nature of greatness. At least in the "realm of upward-vision", this openness to life, that every child begins with, is the hallmark of greatness.
The Etymological New Testament twofold purpose is to provide literal etymological information concerning the Greek text AND to cause the reader to think a little more deeply of Jesus' message. In this passage, the Greek word means a boy or girl. Virtually all English translations imply through male pronouns that the child is a boy. In order to convey the possibilities, the ENT opts for the feminine sense. Thus, Jesus calls "a little girl" to himself and "set her in the midst of them."
May our hearts and minds continue to be open to Life.
Tuesday, August 6, 2013
New Lower Price
The price for the complete Etymological New Testament has been reduced for the paperback edition to $18.60. The price for the Kindle edition remains the same at $2.99 each. This is effective immediately, August 6th.
Sunday, August 4, 2013
Matthew 5:48
"You therefore shall be mature, as your upward-vision Abba is mature."
The Etymological New Testament consistently translates the Greek "TELOS" family of words by the root sense of maturity. The basic meaning is that of full grown, perfect, ripe, etc. It is striking to see the various contexts in which this word is used. In this verse, we are to grow into maturity in the same way our "upward-vision Abba" is mature. Rather than a call for religious perfection, Jesus' concern if for grown-ups: people who are mature and ready for living life to the full.
The Etymological New Testament consistently translates the Greek "TELOS" family of words by the root sense of maturity. The basic meaning is that of full grown, perfect, ripe, etc. It is striking to see the various contexts in which this word is used. In this verse, we are to grow into maturity in the same way our "upward-vision Abba" is mature. Rather than a call for religious perfection, Jesus' concern if for grown-ups: people who are mature and ready for living life to the full.
Thursday, July 18, 2013
Matthew 5:45
"that you may be children of your Abba who is in upward-vision: for the same maketh the sun to rise on the misery-gushing and the good, and sendeth rain on the just and the unjust."
After teaching us love our enemies and to "toward-good-have" those who persecute us, Jesus make clear the result of this non-violent love: we are then children of our Abba who is in upward-vision. And this is the same One who oversees the indiscriminate sunlight. Rather than "the evil and the righteous", the Etymological New Testament has more literally "the misery-gushing" and "the just." There are those humans who are passionate about justice/righteousness. And there are those who gush with misery/evil. Yet, upward-vision's sunlight blesses all. And so should we.
After teaching us love our enemies and to "toward-good-have" those who persecute us, Jesus make clear the result of this non-violent love: we are then children of our Abba who is in upward-vision. And this is the same One who oversees the indiscriminate sunlight. Rather than "the evil and the righteous", the Etymological New Testament has more literally "the misery-gushing" and "the just." There are those humans who are passionate about justice/righteousness. And there are those who gush with misery/evil. Yet, upward-vision's sunlight blesses all. And so should we.
Monday, July 8, 2013
Matthew 5:43, 44
"You have heard that it was said, Thou shalt love thy neighbor, and hate thy enemy; but I say unto you, love your enemies, and toward-good-have for those who persecute you."
There had been a time when Israel understood that they were to kill their enemy without pity: men, women, children and suckling babe. 1 Samuel 15. Nursing children were to be exterminated for what their ancestors had done almost four centuries previous. Now Jesus brings a new message and increasing light.
Part of this new message is that we are to "toward-good-have" for those who persecute us. This three part Greek word is translated with hyphens in the Etymological New Testament. Typically "prayer", this word indicates that we are to hold others (even those who hate us) in goodness or well-being. This is the concrete practice of loving one's enemies: the willingness to pray or hold them toward the good.
There had been a time when Israel understood that they were to kill their enemy without pity: men, women, children and suckling babe. 1 Samuel 15. Nursing children were to be exterminated for what their ancestors had done almost four centuries previous. Now Jesus brings a new message and increasing light.
Part of this new message is that we are to "toward-good-have" for those who persecute us. This three part Greek word is translated with hyphens in the Etymological New Testament. Typically "prayer", this word indicates that we are to hold others (even those who hate us) in goodness or well-being. This is the concrete practice of loving one's enemies: the willingness to pray or hold them toward the good.
Tuesday, July 2, 2013
Matthew 5:40, 41
"And if any human would go to law with thee, and take away thy tunic, from-let to him thy cloak also. And whosoever shall compel thee to go one mile, under-lead with him two."
Jesus had already taught that, as we resist evil, we are to resist it non-violently. And now he gets specific. If any human (the Etymological New Testament differentiates "male" from "human" in the Greek text) uses the law to take your undergarment, then "from-let" to him your outer garment. The Greek word often translated "to forgive" comes from a two part word meaning literally "to let go from." Whether it is someone else' wrongs or our own outer garment, there are times to "from-let." In this verse, it is a way to resist evil without employing violence.
In the same way the ENT translates ultra-literally with the word "under-lead." By acquiescing to being compelled to go a mile, we begin to transform the relationship from victim/abuser to something new.
In addition to providing interesting information about etymologies, the ENT also allows the reader to see how the same word is uses in a variety of passages where it simply cannot be translated by the same English word. It is fascinating to read the New Testament and see the number of things that we are to "from-let."
Jesus had already taught that, as we resist evil, we are to resist it non-violently. And now he gets specific. If any human (the Etymological New Testament differentiates "male" from "human" in the Greek text) uses the law to take your undergarment, then "from-let" to him your outer garment. The Greek word often translated "to forgive" comes from a two part word meaning literally "to let go from." Whether it is someone else' wrongs or our own outer garment, there are times to "from-let." In this verse, it is a way to resist evil without employing violence.
In the same way the ENT translates ultra-literally with the word "under-lead." By acquiescing to being compelled to go a mile, we begin to transform the relationship from victim/abuser to something new.
In addition to providing interesting information about etymologies, the ENT also allows the reader to see how the same word is uses in a variety of passages where it simply cannot be translated by the same English word. It is fascinating to read the New Testament and see the number of things that we are to "from-let."
Monday, June 17, 2013
Matthew 5:38,39
"You have heard that it was said, An eye for an eye, and a tooth for a tooth: but I say unto you, resist not violently the misery gushing: but whosoever smiteth thee on thy right cheek, turn to him the other also."
Occasionally, very literal translation requires an additional word to clarify the meaning of the original one. In the passage above, the Etymological New Testament makes the meaning clear with the translation "resist not violently." Jesus' point is not to forbid all resistance to evil (gushing misery), but that we not employ violence as we resist. To miss this sense of the original can make a critical difference in how we engage society around us. In this way, the turning of our cheek is not mere passivity to evil aggression, but a strategic part of our resistance to miserable evil around us in this world...as followers of Jesus' way.
Occasionally, very literal translation requires an additional word to clarify the meaning of the original one. In the passage above, the Etymological New Testament makes the meaning clear with the translation "resist not violently." Jesus' point is not to forbid all resistance to evil (gushing misery), but that we not employ violence as we resist. To miss this sense of the original can make a critical difference in how we engage society around us. In this way, the turning of our cheek is not mere passivity to evil aggression, but a strategic part of our resistance to miserable evil around us in this world...as followers of Jesus' way.
Saturday, April 20, 2013
Matthew 5:36 , 37
"Neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your speech be, Yea, yea; No, no: and whatsoever is more than these is of misery-gushing."
Jesus embraces what could be called the Minimalist Theory of Morality. Rather than recommending the elaborate oaths common to the middle eastern culture of his day, Jesus instructs us to keep it simple. The best way to communicate one's integrity is to simply affirm with one word...and then do it.
The Etymological New Testament notes the problem with any further speech, "...and whatsoever is more than these is of misery-gushing." Shakespeare would later write, Methinks thou dost protest too loudly. Jesus identifies the source of extraneous affirmation: "misery-gushing." Typically translated "evil", this Greek expression is a two-part word from "misery" and "to gush." As we see too often among our political leadership (and religious institutions), when they wish to obscure they multiply words. Let's embrace the minimalist idea and "swear not at all", even if a court asks us to do so. Our yes or no will mean just that.
Jesus embraces what could be called the Minimalist Theory of Morality. Rather than recommending the elaborate oaths common to the middle eastern culture of his day, Jesus instructs us to keep it simple. The best way to communicate one's integrity is to simply affirm with one word...and then do it.
The Etymological New Testament notes the problem with any further speech, "...and whatsoever is more than these is of misery-gushing." Shakespeare would later write, Methinks thou dost protest too loudly. Jesus identifies the source of extraneous affirmation: "misery-gushing." Typically translated "evil", this Greek expression is a two-part word from "misery" and "to gush." As we see too often among our political leadership (and religious institutions), when they wish to obscure they multiply words. Let's embrace the minimalist idea and "swear not at all", even if a court asks us to do so. Our yes or no will mean just that.
Friday, April 5, 2013
Matthew 5:33,34
"Again,
you have heard that it was said to them of old time, Thou shalt not on-oath,
but shalt from-give unto the Affirmer thy oaths: 34 but I say unto you, swear
not at all..."
In both the Old Testament and the New, the importance of doing what we promise is critically important. But, there's a definite difference in how we personally assure others (and God) that we will perform as stated. In the verse and a half above, Jesus makes this difference as clear as possible. He says, in the Etymological New Testament that "Thou shalt not on-oath..." The ENT's ultra-literal translation allows the reader to see the two-part word Jesus used to indicate a superficial ("on") oath. The OT forbade superficial oaths, on-oaths. One had to genuinely "from-give" what one had sworn. This is one method to help ensure that one does as promised: make the oath more elaborate. Add a phrase like "so help me God" to a promise. Perhaps, if we make our oaths more intense and complex, we will really perform them.
Jesus takes a different tact. By stripping our affirmations of all verbal clutter, we are left with simply our Yes or our No. Nothing else...except our integrity. This minimalist approach is the New Testament answer to human perfidy. We do as we say because we wish to retain our dignity, our self respect. We claim allegiance to Jesus and his teaching. And now we will do as we have promised.
In both the Old Testament and the New, the importance of doing what we promise is critically important. But, there's a definite difference in how we personally assure others (and God) that we will perform as stated. In the verse and a half above, Jesus makes this difference as clear as possible. He says, in the Etymological New Testament that "Thou shalt not on-oath..." The ENT's ultra-literal translation allows the reader to see the two-part word Jesus used to indicate a superficial ("on") oath. The OT forbade superficial oaths, on-oaths. One had to genuinely "from-give" what one had sworn. This is one method to help ensure that one does as promised: make the oath more elaborate. Add a phrase like "so help me God" to a promise. Perhaps, if we make our oaths more intense and complex, we will really perform them.
Jesus takes a different tact. By stripping our affirmations of all verbal clutter, we are left with simply our Yes or our No. Nothing else...except our integrity. This minimalist approach is the New Testament answer to human perfidy. We do as we say because we wish to retain our dignity, our self respect. We claim allegiance to Jesus and his teaching. And now we will do as we have promised.
Sunday, March 24, 2013
Matthew 5:32
"but
I say unto you, that every one who doth from-loose his woman, except for the
cause of fornication, attempteth to
make her an adulteress: and whosoever shall marry her when she is from-loosed is perceived to commit adultery."
Most translations of the Bible that profess to be literal, also add italic words. These additional words are not literally present in the text, but clarify the sense of the verse. The Etymological New Testament also uses this same method. In the verse above two key words are added to make clear Jesus' teaching on divorce and remarriage.
The husband (or wife) who divorces a partner for frivolous reasons is actually attempting to make their spouse an adulterer. And, in that particular Jewish culture, the person who married the divorcee is often perceived to be committing adultery. Jesus teaching on marriage, here and elsewhere, shows that two things are important concerning marriage: a very strong commitment AND a non-judgmental attitude toward the one who is unfairly divorced.
Most translations of the Bible that profess to be literal, also add italic words. These additional words are not literally present in the text, but clarify the sense of the verse. The Etymological New Testament also uses this same method. In the verse above two key words are added to make clear Jesus' teaching on divorce and remarriage.
The husband (or wife) who divorces a partner for frivolous reasons is actually attempting to make their spouse an adulterer. And, in that particular Jewish culture, the person who married the divorcee is often perceived to be committing adultery. Jesus teaching on marriage, here and elsewhere, shows that two things are important concerning marriage: a very strong commitment AND a non-judgmental attitude toward the one who is unfairly divorced.
Wednesday, March 20, 2013
Matthew 5:31
"It
was said also to those of old time,
Whosoever shall from-loose his woman, let him give her a writing of from-stand."
In this section of Matthew 5, Jesus says some words about what we call divorce. The Etymological New Testament translates the verb and noun ultra-literally in verse 31 above. The verb is "from-loose" while the noun is "from-stand." To divorce one's spouse is to loose that person from the marriage bond. The resulting state is that they now stand from that former relationship.
In this case, the person being divorced, or from-loosed, is "his woman." The Greek text has no special word for "wife" (or "husband"). Rather, the context determines the translation...for most Bibles. The ENT consistently uses the literal "woman" or "man" which allows the reader to see the semantic range of these words in various contexts.
In this section of Matthew 5, Jesus says some words about what we call divorce. The Etymological New Testament translates the verb and noun ultra-literally in verse 31 above. The verb is "from-loose" while the noun is "from-stand." To divorce one's spouse is to loose that person from the marriage bond. The resulting state is that they now stand from that former relationship.
In this case, the person being divorced, or from-loosed, is "his woman." The Greek text has no special word for "wife" (or "husband"). Rather, the context determines the translation...for most Bibles. The ENT consistently uses the literal "woman" or "man" which allows the reader to see the semantic range of these words in various contexts.
Saturday, March 2, 2013
Matthew 5:29 ...and Figures of Speech
"And
if thy right eye causeth thee to stumble, pluck it out, and cast it from thee:
for it is profitable for thee that one of thy members should be
from-whole-loosed, and not thy whole body be cast into Hinnom-Ravine."
The genres of scripture are many and varied. Even within Matthew's Account of Jesus' life, the reader must be aware of the various literary types. In this 29th verse of the fifth chapter, the Etymological New Testament remains very literal. The ENT provides no additional clues to the figures of speech being used. That is a limitation of ultra-literal translation. Versions of scripture that tend toward paraphrase can be very helpful in passages such as these. And, many good commentaries also make clear the hyperbole intentionally used by Jesus with his first century audience.
After his use of hyperbole to encourage us to pluck out our eye, Jesus speaks of what happens to us if we fail to live a disciplined life. The end result is being cast into Hinnom-Ravine. Many translations that are known as being very literal, translate "Hinnom Ravine" as "hell" in this and related verses. The problem is that translating as "hell" is actually a paraphrase rather than literal translation. It could be that one might be able to demonstrate that Jesus' linguistic use of the Hinnom valley southwest of Jerusalem was figurative. But, one would then need to go on to show what the specific literal concept was. But, if a translation is set forth as being a literal one, then it needs to fulfill that role. The proper place for speculation or theological argumentation is in a commentary or at least in a paraphrase of the text.
The Aramaic word GEHENNA is thus rendered ultra-literally in the Etymological New Testament as Hinnom-Ravine. How to understand this expression, whether literally or as a figure of speech, is left to the research of the reader.
The genres of scripture are many and varied. Even within Matthew's Account of Jesus' life, the reader must be aware of the various literary types. In this 29th verse of the fifth chapter, the Etymological New Testament remains very literal. The ENT provides no additional clues to the figures of speech being used. That is a limitation of ultra-literal translation. Versions of scripture that tend toward paraphrase can be very helpful in passages such as these. And, many good commentaries also make clear the hyperbole intentionally used by Jesus with his first century audience.
After his use of hyperbole to encourage us to pluck out our eye, Jesus speaks of what happens to us if we fail to live a disciplined life. The end result is being cast into Hinnom-Ravine. Many translations that are known as being very literal, translate "Hinnom Ravine" as "hell" in this and related verses. The problem is that translating as "hell" is actually a paraphrase rather than literal translation. It could be that one might be able to demonstrate that Jesus' linguistic use of the Hinnom valley southwest of Jerusalem was figurative. But, one would then need to go on to show what the specific literal concept was. But, if a translation is set forth as being a literal one, then it needs to fulfill that role. The proper place for speculation or theological argumentation is in a commentary or at least in a paraphrase of the text.
The Aramaic word GEHENNA is thus rendered ultra-literally in the Etymological New Testament as Hinnom-Ravine. How to understand this expression, whether literally or as a figure of speech, is left to the research of the reader.
Monday, February 18, 2013
Matthew 5:28
"but
I say unto you, that every one who doth view-cast on a woman to on-feel after
her, hath committed adultery with her already in his heart."
Some verses of Scripture seem particularly prone to misinterpretation. Or to strange and even esoteric application. Through ultra-literal translation, the Etymological New Testament provides a way for us to take our time as we consider Jesus' teaching on adultery.
Two words of interest in this verse are "view-cast" and "on-feel." Through literal translation of the Greek components of these words, the ENT helps suggest the nature of this adultery of the heart. In both cases, the Greek text uses intensifiers: view-casting and on-feeling. This is an action and mental state that require time and prolonged focus of our heart. The issue for Jesus in this passage is not casual interest, but something much more intense. To stay after someone with "on-feel" is to begin to cross the line of healthy sexuality.
Some verses of Scripture seem particularly prone to misinterpretation. Or to strange and even esoteric application. Through ultra-literal translation, the Etymological New Testament provides a way for us to take our time as we consider Jesus' teaching on adultery.
Two words of interest in this verse are "view-cast" and "on-feel." Through literal translation of the Greek components of these words, the ENT helps suggest the nature of this adultery of the heart. In both cases, the Greek text uses intensifiers: view-casting and on-feeling. This is an action and mental state that require time and prolonged focus of our heart. The issue for Jesus in this passage is not casual interest, but something much more intense. To stay after someone with "on-feel" is to begin to cross the line of healthy sexuality.
Thursday, February 14, 2013
Matthew 5:25
"Well-mind
with thy adversary quickly, while thou art with the same, in the way; lest the
adversary beside-give thee to the judge, and the judge beside-give thee to the
officer, and thou be cast into prison."
Jesus' instruction in this verse above is to come to terms, to be reconciled with your adversary. The Etymological New Testament provides the ultra-literal translation "well-mind" for this sense of concord we are to reach with those who consider themselves our opponents. Coming to a place of agreement, of wellness with those who work against us: this can be a way forward in tough situations. If we do not make the effort to "well-mind" with an adversary, then we may find ourselves "beside-given", derailed to our own prison, entrapped by our own hubris.
Jesus' instruction in this verse above is to come to terms, to be reconciled with your adversary. The Etymological New Testament provides the ultra-literal translation "well-mind" for this sense of concord we are to reach with those who consider themselves our opponents. Coming to a place of agreement, of wellness with those who work against us: this can be a way forward in tough situations. If we do not make the effort to "well-mind" with an adversary, then we may find ourselves "beside-given", derailed to our own prison, entrapped by our own hubris.
Thursday, February 7, 2013
Matt 5:21
"You have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in-had of judgment:"
The Greek word that the Etymological New Testament translates as "in-had" is often rendered "danger" by many versions in this passage. The ENT's translation reflects the literal two part Greek word that means to hold or have very closely. In Hebrews 2, the word is usually translated as "bondage" rather than danger or guilt. In the papyrus, the word is used of a broad range of things that can bind us to themselves. That binding agent can be something like killing (as in the verse above) or zeal or even passionate love.
In the verse above, Jesus makes the observation that the act of killing binds us with judgment. We are "in-had" of judgment. Similarly, as the next verse will show, it is our core thoughts and attitudes which bind us to certain outcomes in our lives. We can be bound to love...or to its opposite.
The Greek word that the Etymological New Testament translates as "in-had" is often rendered "danger" by many versions in this passage. The ENT's translation reflects the literal two part Greek word that means to hold or have very closely. In Hebrews 2, the word is usually translated as "bondage" rather than danger or guilt. In the papyrus, the word is used of a broad range of things that can bind us to themselves. That binding agent can be something like killing (as in the verse above) or zeal or even passionate love.
In the verse above, Jesus makes the observation that the act of killing binds us with judgment. We are "in-had" of judgment. Similarly, as the next verse will show, it is our core thoughts and attitudes which bind us to certain outcomes in our lives. We can be bound to love...or to its opposite.
Sunday, January 27, 2013
Matthew 5:20
"For I say unto you, that except your justice shall exceed the justice of the writers and Expounders, you shall in no way be entering into the realm of upward-vision."
As noted earlier in this blog, the Greek word translated as "justice" by the Etymological New Testament is often "righteousness" in many versions. They do tend to translate the verb as "justify". In the ENT, all the various forms of the word are translated with the literal root sense of "justice."
Commonly rendered "scribes and Pharisees", the ENT makes the etymologies of these words clear. As noted in the Concordant Publishing Concern's Lexicon and Concordance, the root sense of the Aramaic word "Pharisee" comes from the verb "to expand" or expound. They loved to embellish and expound upon the divine law. And thus sometimes missed the essential nature of these very directives.
Unless our hunger for justice exceeds that of the religious literati, we are unable to be entering into this new realm. It is not that we are prohibited. We are simply incapable (without a hunger for justice) of coming into this highest vision for humanity.
As noted earlier in this blog, the Greek word translated as "justice" by the Etymological New Testament is often "righteousness" in many versions. They do tend to translate the verb as "justify". In the ENT, all the various forms of the word are translated with the literal root sense of "justice."
Commonly rendered "scribes and Pharisees", the ENT makes the etymologies of these words clear. As noted in the Concordant Publishing Concern's Lexicon and Concordance, the root sense of the Aramaic word "Pharisee" comes from the verb "to expand" or expound. They loved to embellish and expound upon the divine law. And thus sometimes missed the essential nature of these very directives.
Unless our hunger for justice exceeds that of the religious literati, we are unable to be entering into this new realm. It is not that we are prohibited. We are simply incapable (without a hunger for justice) of coming into this highest vision for humanity.
Wednesday, January 9, 2013
Matthew 5:19
"Whosoever
therefore shall loose one of these least directions, and shall teach humans so,
shall be called least in the realm of upward-vision: but whosoever shall do and
teach them, the same shall be called great in the realm of upward-vision."
The Greek word LUO is employed in very many ways in the New Testament. The Etymological New Testament makes the usage of this Greek verb much more transparent to the English reader than most translations. And, it allows the reader to think about the possible ways to understand this verse. It may well mean to "break" per the KJV and its descendants. Or, it may convey a more subtle way of "loosing" Jesus' teaching. Often, we say that we embrace what he is teaching and then twist or otherwise ignore what he is saying. To employ any tactic that diminishes Jesus' "directions" is to become least in this new realm of highest, upward vision. One example among many: we affirm that we love the Prince of Peace and his teachings of non-violence, then we proceed to excuse our own violence toward others, e.g. "it's state sanctioned" or "I'm helping them learn." May our aspiration be: "called great in the realm of upward-vision."
The Greek word LUO is employed in very many ways in the New Testament. The Etymological New Testament makes the usage of this Greek verb much more transparent to the English reader than most translations. And, it allows the reader to think about the possible ways to understand this verse. It may well mean to "break" per the KJV and its descendants. Or, it may convey a more subtle way of "loosing" Jesus' teaching. Often, we say that we embrace what he is teaching and then twist or otherwise ignore what he is saying. To employ any tactic that diminishes Jesus' "directions" is to become least in this new realm of highest, upward vision. One example among many: we affirm that we love the Prince of Peace and his teachings of non-violence, then we proceed to excuse our own violence toward others, e.g. "it's state sanctioned" or "I'm helping them learn." May our aspiration be: "called great in the realm of upward-vision."
Thursday, January 3, 2013
Matthew 5:18
"For verily I say unto you, Till upward-vision and land be beside-coming, one jot or one tittle shall in no way be beside-coming from the law, till all things be becoming."
The Greek word PARERCHOMAI is translated ultra-literally by the Etymological New Testament as "beside-coming" from its two components. English versions translate this word in a large variety of ways, from "pass away" (as in this passage) to "arrive." Whether coming or going, this word has a large semantic range. One advantage of very literal translation is tracking a word in its various contexts. In this verse, to move to the side of one's original position is to "pass away."
But not the smallest part shall beside-come from the law until all things are "becoming." Jesus' message is one of fullness and becoming, of fulfillment rather subtraction. There is a time for beside-coming, but fulfillment comes first.
The Greek word PARERCHOMAI is translated ultra-literally by the Etymological New Testament as "beside-coming" from its two components. English versions translate this word in a large variety of ways, from "pass away" (as in this passage) to "arrive." Whether coming or going, this word has a large semantic range. One advantage of very literal translation is tracking a word in its various contexts. In this verse, to move to the side of one's original position is to "pass away."
But not the smallest part shall beside-come from the law until all things are "becoming." Jesus' message is one of fullness and becoming, of fulfillment rather subtraction. There is a time for beside-coming, but fulfillment comes first.
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