"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.
Monday, February 18, 2013
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.
Friday, December 28, 2012
Matthew 5:17 ...and slowing down our experience of the New Testament
"Think not that I came to down-loose the law or the before-staters: I came not to down-loose, but to make full."
What was Jesus' relationship to the older ways of seeing the Torah? In the verse above, he makes clear that we should not think that he came to "down-loose" the law. The Etymological New Testament translates ultra-literally with this two part word to reflect both components of the Greek. The word KATA is often used to intensify the verb it precedes. In this case, LUO, "to loose" becomes more intense, or as typically translated, "destroy." The Greek word often translated "perish" is usually "from-loose" or "from-whole-loose" in the ENT. Jesus goes on to say that he understood his teaching to be bringing the Torah to fullness. The ultra literal etymologies don't change the meaning of the text, but they do allow one to quickly note relationships between families of words. They also allow us to see how the same Greek word has a broad semantic range in different contexts.
And, the literal language has at least one more effect on a reader of the New Testament. In the Special Note to the Reader of the ENT, it is observed that the ENT allows the reader "some additional perspective, to slow down and consider some other possible readings that the Greek text offers." And as we slow down and think through a passage, we gain "some space...where we might hear from the living Placer."
What was Jesus' relationship to the older ways of seeing the Torah? In the verse above, he makes clear that we should not think that he came to "down-loose" the law. The Etymological New Testament translates ultra-literally with this two part word to reflect both components of the Greek. The word KATA is often used to intensify the verb it precedes. In this case, LUO, "to loose" becomes more intense, or as typically translated, "destroy." The Greek word often translated "perish" is usually "from-loose" or "from-whole-loose" in the ENT. Jesus goes on to say that he understood his teaching to be bringing the Torah to fullness. The ultra literal etymologies don't change the meaning of the text, but they do allow one to quickly note relationships between families of words. They also allow us to see how the same Greek word has a broad semantic range in different contexts.
And, the literal language has at least one more effect on a reader of the New Testament. In the Special Note to the Reader of the ENT, it is observed that the ENT allows the reader "some additional perspective, to slow down and consider some other possible readings that the Greek text offers." And as we slow down and think through a passage, we gain "some space...where we might hear from the living Placer."
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