Sunday Morning Greek Blog

May 16, 2011

It Comes in Threes, Part β

Filed under: Biblical Studies,Ephesians,Greek,John Gospel of,New Testament,Numbers (Cardinal & Ordinal) — Scott Stocking @ 10:54 pm

Okay, so maybe there is something more to this pattern of threes. I am sure I only hit “Publish” once to submit my “It Comes in Threes” blog post this morning, yet somehow it wound up posting three times. Hard to believe that is any kind of coincidence.

Here is what I am thinking on all this. As Jesus kicks off his ministry here, the disciples must have thought they had it pretty good. After all, this man was going to be king of the Jews (or so they thought) and would overthrow Rome and Herod and anyone else who stood in the way of reestablishing a theocracy in Israel. Now I know I am spiritualizing here, but it seems rather obvious that whatever good things the world has to offer, Jesus offers more, and that more is so much better than anything we could ask or imagine. The water-turned-wine is better than the first stuff the steward brought out. God’s creation is great, but heaven is that much greater.

In keeping with the theme of water, I happened to look up the word for “draw” (ἀντλέω antleō), as in “draw the water out of the jar.” It occurs four times total, all in John—twice here in chapter 2 and twice (you shouldn’t be surprised) in chapter 4 with the woman at the well, where he speaks of drawing “living water.”

One more thing about threes: Paul and John both spent a considerable amount of time in Ephesus. Paul’s letter to the Ephesians has numerous patterns of three in it, so I guess it shouldn’t surprise me that John has patterns of three as well. Did Paul learn that from John, or John from Paul? What is it about Ephesus and the number three?

  • “Grace” (χάρις charis) appears three times Ephesians 1, three times in Ephesians 2, and three times in Ephesians 3.
  • “To the praise of his glory” (εἰς ἔπαινον δόξης eis epainon doxēs) appears three times in Ephesians 1:1–14.
  • Paul prays for three things for the Ephesians in 1:18–19, and the letter is divided into three sections around those themes.
    • “that you may know the hope to which he has called you,
    • the riches of his glorious inheritance in the saints,
    • and his incomparably great power for us who believe”
  • God has done three things for us in Christ in 2:5–6:
    • Made us alive with Christ;
    • Raised us up with Christ;
    • Seated us with him in the heavenly realms.
  • There is another pattern of three threes in 2:12, 19, and 3:6.
  • There are two sets of three pairs in Ephesians 5:15–6:9.

I have Ephesians memorized, so I’ve spent a lot of time there (figuratively speaking) myself. So what is the number three going to mean for me? Well, I just got approved for a third floor apartment that I’ll be moving into on the third Saturday of this month. Does that mean I made the right choice? I have three kids. I hope and pray they are safe. I’m pretty sure I’m going to be tossing and turning tonight wondering about the significance of all this.

Peace! Εὶρήνη! Shalom!

It Comes in Threes

Filed under: Biblical Studies,Greek,John Gospel of,New Testament,Numbers (Cardinal & Ordinal) — Scott Stocking @ 6:47 am

I wanted to write just a quick note to follow up on one of my brief musings yesterday about τῇ ἐπαύριον (tē epaurion ‘on the next day’) occurring three times in chapter 1 and then chapter 2 beginning with “On the third day.”

The cardinal number “two” (δύο dyo) appears three times in chapter 1. The cardinal number “three” (τρεῖς treis) appears three times in chapter 2, which is introduced by a phrase with the ordinal for three: “On the third day.” Granted, John did not form his chapter divisions, so again, there’s not too much exegetical significance in how many times a number occurs in a chapter. But what is more than mere coincidence in my mind is that the word for the “banquet-master” (ἀρχιτρίκλινος architriklinos /ar khee TREE klee nos/; /kh/ sounds like German ch in Bach) occurs three times in the story of the wedding at Cana. Why is this more than coincidence? The word derives from three Greek words that mean, literally, “ruler of three beds,” according to the Enhanced Strong’s Lexicon and the NASB Hebrew-Aramaic and Greek Dictionary. To prepare a large banquet table, a host would place three beds (κλίνη klinē; the verb form of this word means “recline”) together to make a large enough table for the guests. Of course, the number of beds would have varied depending on the size of the feast, but that’s not really the point here.

In 2:19, after Jesus cleanses the Temple, Jesus says, “destroy this temple, and in three days I will rise again.” Just as God signaled the coming of the Messiah as early as Genesis 3:15 with the Protoevangelion (“And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.”), so John here is signaling to his readers early on the significance of the third day. I don’t have time to explore this more in depth on a Monday morning, but I wanted to get it out there before it slipped my mind.

Peace!

It Comes in Threes

Filed under: Biblical Studies,Greek,John Gospel of,New Testament — Scott Stocking @ 6:46 am

I wanted to write just a quick note to follow up on one of my brief musings yesterday about τῇ ἐπαύριον (tē epaurion ‘on the next day’) occurring three times in chapter 1 and then chapter 2 beginning with “On the third day.”

The cardinal number “two” (δύο dyo) appears three times in chapter 1. The cardinal number “three” (τρεῖς treis) appears three times in chapter 2, which is introduced by a phrase with the ordinal for three: “On the third day.” Granted, John did not form his chapter divisions, so again, there’s not too much exegetical significance in how many times a number occurs in a chapter. But what is more than mere coincidence in my mind is that the word for the “banquet-master” (ἀρχιτρίκλινος architriklinos /ar khee TREE klee nos/; /kh/ sounds like German ch in Bach) occurs three times in the story of the wedding at Cana. Why is this more than coincidence? The word derives from three Greek words that mean, literally, “ruler of three beds,” according to the Enhanced Strong’s Lexicon and the NASB Hebrew-Aramaic and Greek Dictionary. To prepare a large banquet table, a host would place three beds (κλίνη klinē; the verb form of this word means “recline”) together to make a large enough table for the guests. Of course, the number of beds would have varied depending on the size of the feast, but that’s not really the point here.

In 2:19, after Jesus cleanses the Temple, Jesus says, “destroy this temple, and in three days I will rise again.” Just as God signaled the coming of the Messiah as early as Genesis 3:15 with the Protoevangelion (“And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.”), so John here is signaling to his readers early on the significance of the third day. I don’t have time to explore this more in depth on a Monday morning, but I wanted to get it out there before it slipped my mind.

Peace!

It Comes in Threes

Filed under: Biblical Studies,Greek,John Gospel of,New Testament — Scott Stocking @ 6:46 am

I wanted to write just a quick note to follow up on one of my brief musings yesterday about τῇ ἐπαύριον (tē epaurion ‘on the next day’) occurring three times in chapter 1 and then chapter 2 beginning with “On the third day.”

The cardinal number “two” (δύο dyo) appears three times in chapter 1. The cardinal number “three” (τρεῖς treis) appears three times in chapter 2, which is introduced by a phrase with the ordinal for three: “On the third day.” Granted, John did not form his chapter divisions, so again, there’s not too much exegetical significance in how many times a number occurs in a chapter. But what is more than mere coincidence in my mind is that the word for the “banquet-master” (ἀρχιτρίκλινος architriklinos /ar khee TREE klee nos/; /kh/ sounds like German ch in Bach) occurs three times in the story of the wedding at Cana. Why is this more than coincidence? The word derives from three Greek words that mean, literally, “ruler of three beds,” according to the Enhanced Strong’s Lexicon and the NASB Hebrew-Aramaic and Greek Dictionary. To prepare a large banquet table, a host would place three beds (κλίνη klinē; the verb form of this word means “recline”) together to make a large enough table for the guests. Of course, the number of beds would have varied depending on the size of the feast, but that’s not really the point here.

In 2:19, after Jesus cleanses the Temple, Jesus says, “destroy this temple, and in three days I will rise again.” Just as God signaled the coming of the Messiah as early as Genesis 3:15 with the Protoevangelion (“And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.”), so John here is signaling to his readers early on the significance of the third day. I don’t have time to explore this more in depth on a Monday morning, but I wanted to get it out there before it slipped my mind.

Peace!

May 14, 2011

How Near the End?

Filed under: Biblical Studies,Greek,Luke Gospel of,New Testament — Scott Stocking @ 12:04 pm

As I read through Luke 21 last week, I could not help but think of the recent earthquake and tsunami disaster in northern Japan. In Luke 21:11, Jesus warns that “great earthquakes” (σεισμοί μεγάλοι seismoi megaloi /sighss-MOI meh-GAH-loi/) will be one of the signs of the end. Luke 21:25–26 (my translation) says: “There will be signs (σημεῖα, plural of σημεῖον sēmeion /say-MAY-on/) in sun and moon and stars, and upon the earth [there will be] anguish of the nations in perplexity of the sound and surge (σάλος salos /SAH-loss/) of the sea… for the powers/works of heaven will be shaken” (σαλεύω saleuō /sah-LOO-oh/; note the word comes from the same root as σάλος). Now obviously, the Richter Scale had not been developed in biblical times, so I don’t think Jesus was predicting modern terminology, but perhaps the term “great earthquake” was borrowed from the Bible.

The modern technical term “great earthquake” refers to an earthquake of magnitude 8.0 or greater according to the United States Geological Survey (http://earthquake.usgs.gov/learn/faq/?faqID=24). Looking at the recent history of great earthquakes reveals that they seem to come in a cycle of every 30–40 years. Before the Christmas 2004 earthquake in Indonesia, the previous recorded great earthquake had been 1965 in Alaska, and the one before that was a year earlier in Alaska as well. And of course, we can’t forget the “surge of the sea,” Katrina, which left an indelible impression on the city and residents of New Orleans, not to mention other major hurricanes and floods in recent years.

I have always been tempted to see the judgment of God in these events and other natural disasters. But creation—every microbe, ant, butterfly, bird, cat, dog, human, horse, elephant, mountain, and ocean, not to mention the earth, and the universe itself—is subject to decay. This decay is part of the overall judgment that came down in Genesis 3 and later in the “global” flood of Genesis 6–9. Before anyone starts questioning me about how the water of the earth could cover the Himalayas, let me just say that I’m one who holds to the antediluvian Pangaea theory, that is, the earth as God originally created it was all one land mass whose topography was nothing as it is today. During the flood event, Pangaea was divided, causing the waters of the deep to come forth (perhaps the ancients’ way of saying the ocean poured in when the land masses separated) and initiating what we know today as continental drift. Mountains are formed by the collision of land masses, and the earthquakes we experience today are evidence that the process is ongoing.

The “rim of fire” around the Pacific Ocean (the presence of numerous volcanoes from Mt. St. Helens up to Alaska and through its Aleutian Islands and down the east coast of Asia into the Indonesian archipelago) should not surprise us, then. Have you ever taken a wet beach ball and spun it around? You know the water flies off in every direction. Now magnify that to global proportions. As the earth rotates on its axis in an easterly direction, the water of the Pacific Ocean is like that water on a beach ball, except that earth’s gravitational field keeps the water from flying out into space. Imagine the entire weight of the Pacific Ocean being thrust against the east coast of Asia, Japan, and the Philippines. If continents are not rock solid, that’s going to cause some moving and shaking on both shores of the Pacific. (This is why some think part of California may eventually fall into the ocean, because it’s being pulled away from the North American Plate.) The strongest currents in the world are along the eastern coast of Asia and Australia, because the rotation of the earth forces the water to flow that way. The deepest trench in the world is located at a place where the small Philippine Plate is separating from the Pacific Plate.

But enough of my amateurish geophysics: the point I’m getting at is that God’s “final” judgment on the world and humanity began at the fall in Genesis 3. “Natural” disasters are a part of this world we’re otherwise blessed to live on, and there aren’t too many more places out there in space where we could live without substantial technological adaptations. We often ask God, “Why do you allow such calamity?” He’s already told us (in so many words): “Because you live in a fallen world.” But he also says, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33, TNIV). Do people die deaths we think they don’t deserve in these natural disasters? Yes, but people who don’t deserve to die pass from this life all the time by “natural causes.” Death is tragic regardless of its cause and regardless of the innocence or guilt of the deceased, but Christ followers know someone who has risen, victorious over death, who is readily waiting for us to claim the eternal life he has promised.

So what do we have to look forward to? Luke 21 is too long for me to copy into this blog post, but know that on top of all the “natural disasters” coming our way, we’ve got persecution and trouble coming our way as well if we are Christ followers. Let me just leave you with a few key verses from Luke 21 (TNIV) that give hope in a world full of trouble, because no one says it better than Jesus:

14–15: “But make up your mind not to worry beforehand how you will defend yourselves. For I will give you words and wisdom that none of your adversaries will be able to resist or contradict.”

19: “Stand firm, and you will win life.”

27–28: “At that time they will see the Son of Man coming in a cloud with power and great glory. When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near.”

35–36: “For [all these natural disasters] will come on all those who live on the face of the whole earth. Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man.”

Εἰρήνη! Peace!

May 1, 2011

“If I’ve Told You Once, I’ve Told You a Thousand Times…”

Filed under: Biblical Studies,Greek,Luke Gospel of,Matthew Gospel of — Scott Stocking @ 8:23 am

I have an important message for all of us husbands, former, current, and future: for all the times our former, current, and future wives (respectively) said (or will say) things to us about their friends, jobs, or something that needed fixing in the house, and we quickly forgot those things until we were reminded that we weren’t good listeners, I grant general absolution. Before you start cheering, you former, current, and future wives, because for all those times we former, current, and future husbands (respectively) told you (or will tell you) things about the car, the electronics, or the computer but you failed to heed, leading to expensive repairs, I grant you general absolution as well. And need I say anything about what we tell our kids? You’re forgiven, kids, but don’t forget next time!

Have I unsettled you yet? Great! Know this, however: when you fail to take heed of things that someone else thinks are important for you to know, you are in prestigious company, namely, the company of the twelve apostles.

Three times in Luke’s Gospel (9:21–27, 43b–45; 18:31–34) Jesus tells his apostles, “Oh, by the way, I’m going to be turned over to the Jewish rulers and Roman authorities to be beaten, tortured, and killed, but I’ll come back in few days.” You would think that the first time that the man whom you most admire in the world drops this bomb on you, there would at least be some reaction from the apostles. (Actually in Matthew 16:21ff, Peter does rebuke Jesus for saying this, but Jesus turns around and promptly returns the rebuke in stronger terms, calling Peter “Satan,” but for whatever reason, Luke doesn’t record that in 9:21–27.) But like a stealth bomber at an Air Force air show, the statement zips right over their heads, and they never considered it again, until….

In Luke 9:21–27 (which is parallel to Matthew’s account in Matthew 16), Jesus first makes the statement, but then immediately begins talking about more stuff that we might be prone to forget: stuff like denying ourselves, taking up our crosses, and being willing to follow Jesus to death if necessary. So one might understand why his first statement went unnoticed. It reminds me a little of Moses in Exodus 3:5–14. God makes eight “I” statements to Moses about who he is and what he intends to do, most of which are miraculous or spectacular, but all Moses could key in on was the last statement: “By the way, Moses, I’m sending you to make sure Pharaoh knows I’m the one doing all this.” Moses’ response is not, “Wow, God, I’m so grateful to have your complete and total support and protection as I go back to the nation where I’m number one on the ‘Most Wanted’ list. I’ll get right on that.” Instead, Moses turns the attention back on himself. “Who am I?” (I can just see God giving Moses a Gibbs’ slap to the back of the head.)

Even if we take Peter’s response in Matthew into consideration, the point is that there is no apparent sadness among the apostles after Jesus says he’s going to die. When we get news that a loved one has cancer or was in a serious car wreck, are we, like Peter, more concerned about how this messes up our own agenda, or are we genuinely concerned about the well-being of our loved one? You see the point?

According to Luke, the apostles had eight days to process this first prediction (Luke 9:28) before something even more amazing took place, but only three of the apostles were in on that Transfiguration event. In that event, Jesus spoke about his coming death with Moses and Elijah, but again, the three in the inner circle are clueless, but understandably so. Luke 9:32 says the disciples were βεβαρημένοι ὕπνῳ (bebarēmenoi hypnō /beh-bah-ray-MEH-noi HOOP-no/ ‘burdened with sleep’), but I’m pretty sure it wasn’t because the conversation between three of Judaism’s most amazing men was boring! The sleepiness seems to be divinely induced, because in the next breath, they become “fully awake” (διαγρηγορήσαντες diagrēgorēsantes /dee-ah-gray-goh-RAY-sahn-tess/) and have once again completely missed the talk of their Lord’s impending death. Instead, Peter wants to build a booth, as if that will put off Jesus’ sacrifice.

It is no accident, then, that Jesus’ second prediction of his death comes right after this Transfiguration event. I like the way Jesus puts it in 9:44: Θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους (thesthe hymeis eis ta ōta hymōn tous logous toutous literally, ‘you yourselves place in your ears these words’). Usually when a command is given in Greek, as in English, you don’t have to use the pronoun “you,” because the subject is implied. But we know when we hear the pronoun “you” in an English command, the person giving the command means business. The same goes for the Greek here. Jesus expressly focuses on his disciples, because he wants them to know this. He would be delivered over into the hands of men, but he says nothing in this instance of his resurrection.

Jesus says this, though, knowing that the disciples won’t get it. The very next verse says that the disciples “didn’t understand” (ἀγνοέω agnoeō /ah-gnaw-EH-oh/ ‘to be ignorant’; same root for the word “agnostic”) and that the meaning of the words was “hidden” (παρακαλύπτω parakalyptō /pah rah kah LOO ptoh/) from them. Jesus is preparing his disciples for the worst, but if Peter’s response in Matthew is any indication, he does not want the disciples focusing on his impending death. He wants them to stay focused on ministry in the here and now. (I think this is one of the reasons Jesus teaches against worrying; worrying focuses on things over which we have no control, and we fail to live in the here and now as God wants us to.)

In Luke 18:31–34, as Jesus and his disciples are on their way to Jerusalem, he again predicts his death, and again, the Twelve fail to “understand” (συνίημι syniēmi /soo-NEE-ay-mee/) because the meaning is “hidden” (κρύπτω kryptō /KROO-ptoh/), but by this time, I’d have to think that the disciples were suspecting something unusual was in the works, even if they didn’t comprehend it completely. It isn’t until the penultimate verses of Luke (24:45–49) that Jesus, just after his resurrection, finally reveals to them the meaning of all that talk of his death that had remained hidden to them until that point. At that point, they finally had their “Aha!” moment and could truly and fully rejoice, because their knowledge and understanding were made complete.

Maybe that’s why many Christians (including myself) seem to “go through the motions” at times, because it hasn’t hit home yet just exactly what God is doing in our lives. We’ve been reading the book The Christian Atheist in Wednesday night class. The subtitle for the book is “Believing in God but Living Like He Doesn’t Exist.” I wonder if a better title might be The Christian Agnostic: Christians believe that God exists, but like the disciples in these prediction stories, we just haven’t figured out yet how God is working in our lives or what he’s really saying, and we’re afraid to trust.

I think a strong case could be made here for regular Bible reading as well. Some Christians complain that the Bible is too hard to understand in places, so they don’t want to read it. But how many times have those of us who have read through Scripture more than once come across passages that seem brand new to us? We know we’ve read those passages before, but for whatever reason, they just didn’t stick. But at just the right time, if we are faithful in reading his Word, God will reveal to us those things we need to know for our encouragement and strengthening. And if we don’t understand something right away, we shouldn’t worry: Jesus promises in Luke 12:11–12 that the Holy Spirit will teach us what we need to know and say when we need to know it and say it. That will be much easier to do if we’ve read our assignments ahead of time!

Other Musings

I don’t have time to explore this in depth in today’s entry, but after reading the parable of the 10 minas in Luke 19:11–27, I asked myself if the man who made himself king of a distant country is in fact Jesus in the story. I did a cursory reading of Blomberg’s interpretation of this parable (and its parallel in Matthew 25:14–30) in Interpreting the Parables, but he seems to think the element of the story of the man going off to be made king is extraneous to the core message of the parable. Still, I think something can be made of the Scribes, Pharisees, and Sadducees wanting to kill Jesus, and the execution of those who did not want the man to be king can be taken as judgment against those who reject Jesus’ lordship. The parable is rather harsh in this way, but it certainly warrants further exploration. Blomberg cites Josephus to explain this particular aspect of the parable:

This second parable closely parallels the details of the trip of Archelaus, son of Herod the Great, to Rome in 4 b.c. to receive imperial ratification of his hereditary claim to rule Judea, along with the Jewish embassy which opposed him and Archelaus’s subsequent revenge on the Judeans (cf. Josephus Ant. 17:299–323, Bell. 2:80–100).

April 18, 2011

Unicorns in the Bible? (Dedicated to my son, Alec)

Filed under: Biblical Animals,Biblical Studies,Greek,Septuagint — Scott Stocking @ 6:40 am

My son and youngest daughter went to the Creation Museum in Kentucky a couple weeks ago. We had gone a few years ago, and although the Noah’s Ark displays were impressive, I was very disappointed in the overall presentation. I was hoping for something a little more scientific and a little less “preachy.” That aside, I still believe in creationism; the diversity of God’s creation always floors me whenever I learn something new and unique about it. But I digress. On the eve of his trip, my son texted me a question about whether unicorns were mentioned in the Bible. Since I had missed a blog post a couple weeks ago while I was visiting my kids, I thought I’d make it up here by honoring my son’s biblical curiosity with a blog post about what I discovered.

I had just read through the entire Bible last year (Today’s New International Version, TNIV), but didn’t remember any mention of unicorns. However, when I commissioned Logos to the task, I found that the King James Version has the word “unicorn” nine times. The English word is found in the following passages, all from the Old Testament (no New Testament or Revelation references) of the Authorized (King James) Version published in 1769 (the 1873 and 1900 versions also have the word):

Num 23:22    God brought them out of Egypt; he hath as it were the strength of an unicorn.

Num 24:8    God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.

Deut 33:17    His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.

Job 39:9    Will the unicorn be willing to serve thee, or abide by thy crib?

Job 39:10    Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?

Ps 22:21    Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.

Ps 29:6    He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.

Ps 92:10    But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.

Isa 34:7    And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.

The Hebrew word in these passages is רְאֵם (reʾēm, /r’ AIM/ Bos primigenius bojanus). Many modern translations render this “wild ox,” which was probably the “aurochs,” now presumed extinct. (I say “presumed,” because how many times of late have scientists found creatures or plants thought to have been extinct for thousands  of years?) [Note added 07/18/21: I just noticed that the NIV Study Bible by Zondervan has a study note on Numbers 23:22 suggesting this may be the “oryx,” an antelope with large, straight, skinny horns; I’m wondering if the author got the homophones confused, because the skinny horns don’t strike me as strong as that of an ox, nor does an antelope itself strike me as strong as an ox.]

The reason the word “unicorn” entered the text is most likely because of the unfortunate Septuagint (LXX) Greek translation of the word, μονόκερως (monokerōs /mo NO kehr rohss/ ‘one-horned’). One need only look up pictures of livestock to find pictures of animals to whom the ancients would have ascribed a name meaning “having one horn.” The most obvious living animal in my mind is the rhinoceros (in modern Greek, ρινόκερος rinokeros—note the similarity; see also Brown-Driver-Briggs Hebrew Lexicon and Dictionary of Biblical Languages with Semantic Domains: Hebrew for this possibility as well). Many other animals appear to have “one” horn, because the points from which the horns originate appear to be a horny (kerototic) mass in the middle of the head, or they come from a pair of originating points as close together as our human nostrils, much like the modern-day musk ox. Whatever this animal was, it is thought to be a clean animal, so that would rule out any horselike creatures such as unicorns and Pegasus.

The Bible authors mention numerous creatures about which we have no modern knowledge. For example, if you look at the list of clean and unclean animals in Leviticus 11, you will most likely see a footnote stating that the identification of many of the animals (especially birds) is uncertain. Job certainly is speaking of dinosaurs when he speaks of the behemoth: “Its tail sways like a cedar; the sinews of its thighs are close-knit. Its bones are tubes of bronze, its limbs like rods of iron” (Job 40:17–18; also see Isaiah 48:4 for a similar description of stubborn Israel). If you’ve ever seen the stringy tail of an elephant or the virtually nonexistent tail of the hippopotamus (see NIV footnote on Job 40:15), I don’t see how you could say it “sways like a cedar.”

So as much of a fan of fantasy literature (and the Irish Rovers) as I am, I would have to conclude that, although there may have been a truly one-horned animal similar to the unicorn, the modern conception of it most likely never existed (not even before the flood; sorry Irish Rovers). It is truly a mythological creature, but one that has sparked the creative imagination of many.

Peace

April 17, 2011

Guarding against Yeast

Filed under: Biblical Studies,Luke Gospel of,New Testament — Scott Stocking @ 3:01 pm

Luke 12:1 offers some interesting grist for this blogger’s mill this morning. The chapter begins with Jesus telling his disciples: “Guard (προσέχω, prosechō) yourselves from the yeast (ζύμη, zumē ‘leaven’, ‘yeast’), which is hypocrisy, of the Pharisees,” which represents the literal word order in the Greek text. It is punctuated in the UBS 3rd and 4th editions to emphasize that “yeast” and “hypocrisy” are in an appositive relationship. Of this, I have no doubt. But the writings of Scripture in their original hand almost certainly did not have punctuation, let alone word spaces. Papyrus and other epigraphic surfaces were precious, and the writers didn’t waste space with punctuation. Perhaps I’m overanalyzing here, but there are times when it is appropriate to be suspicious of punctuation in the Greek text. I have, after all, written a 20-page paper about a comma in Acts 2:42, but I promise I will not spend 20 pages on the comma here.

There are two ways the passage could be read, and I will make a quick comment on the difference before moving on. Most English translations render the verse similar to the NIV/TNIV: “Be on your guard against the yeast of the Pharisees, which is hypocrisy.” In this translation, translators move what they consider to be the appositive phrase, “which is hypocrisy,” to the end of the sentence. But word order in Greek is often significant. What if the appositive phrase is not just “which is hypocrisy,” but “which is the hypocrisy of the Pharisees” (i.e., what if there shouldn’t be a second comma)? Then the passage takes on a subtle nuance: “Guard yourselves from yeast, which is the hypocrisy of the Pharisees.”

Now I don’t want to imply here that the real substance “yeast” is inherently evil or bad for you (any dieticians out there are welcome to chime in on any nutritional properties of yeast). Nor do I want to say that bread made with yeast is bad, because Jesus calls himself “The Bread (ἄρτος artos) of Life” in John’s Gospel, but stick with me for a minute and I’ll come back to that. I think I am on solid ground to suggest that Jesus is not talking about yeast itself, but its properties. Most of us know that yeast is added to bread to give it more “volume” and to soften the texture. Unleavened bread, what many of us in the Independent Christian Churches/Churches of Christ use for our weekly celebration of the Lord’s Table, is dry and flat. Some congregations use the Jewish unleavened matzo crackers for the same purpose. Jews had to rid their houses of yeast at the first Passover, not because it was an unclean food, but because they didn’t have time for the “fluff and flavor” before they escaped Egypt.

Yeast “bloats” the dough, makes the final product less dense, but does add some flavor to the product. I believe Jesus is speaking here of yeast in the context of Passover. The hypocrisy of the Pharisees (for which yeast is a symbol in Luke 12:1) is that they were adding requirements to the law that weren’t essential to the core principles of the law. In some cases, they bloated the law, adding more to it than was required. For example, in the previous chapter (Luke 11:38), the Pharisees were amazed that Jesus did not “immerse” (βαπτίζω baptizō) his hands, (presumably his hands are meant and not his whole body, although the text does not say that specifically) as was their custom, even though, according to Craig Keener in the IVP Bible Background Commentary: New Testament, this was not a requirement of the Old Testament law. He had also issued several warnings (“woes”; see earlier blog on that topic in Matthew) to Pharisees and teachers of the law at the end of the previous chapter for adding burdens to the people.

The Pharisees often soften the law in places as well, but typically this happens when the money trail leads back to them. In Mark 7:11, Jesus condemns ––the Pharisees for nullifying the commandment to honor your father and mother so they could take the Korban into the Temple treasury.

So those warnings are fresh in the minds of his disciples when Jesus speaks to them in Luke 12:1. Jesus is, in one statement, giving his disciples some reassurance that his harsh words to the Jewish rulers (one of them mentions Jesus’ “hubris” for confronting the Pharisees and teachers of the law even though Jesus was their guest at dinner!), but also preparing them for his teaching about whom to fear in the first part of chapter 12.

Jesus’ ministry was all about simplifying and restoring what the Pharisees, Sadducees, and teachers of the law had mucked up over the years. Love God. Love your neighbor. Act justly. Show mercy. Repent. Have faith. Forgive. Fear God. I am speaking to myself with this next statement as much as I am speaking to others: “Christ, our Passover lamb, has been sacrificed. Therefore let us keep the Festival, not with the old bread leavened with malice and wickedness, but with the unleavened bread of sincerity and truth.”

I said I would return to Jesus’ statement about being the Bread of Life. Jesus does use this statement about himself, but it comes on the heels of the feeding of the 5000+, and he directly references that event in the pericope leading up to his statement. But he also uses the more general word for food in that section, βρῶμα (brōma), so it is fairly clear to me that he is not referencing the leavened bread that the 5000+ ate for their lunch, but is using “bread” as a symbol for “food” (the technical name for that kind of figure of speech is synecdoche /sin EK doe key/, the part represents the whole). Johannes Behm, in his article on ἄρτος in the Theological Dictionary of the New Testament (Vol. 1, pp. 477–78) says the phrase has no parallel in Jewish literature. He also says that some ancient Greek writers still distinguished wheat bread from barley bread (μᾶζα maza, could this be matzo?).

Peace

April 10, 2011

Turning, Returning, and Repenting

Filed under: Biblical Studies,Luke Gospel of,New Testament,Repentance — Scott Stocking @ 8:26 am

As I have been reading through Luke 3–9, I have noticed the repetition of words I have not seen or noticed before in the other Gospels. This is not unusual. I blogged earlier about Mark’s use of the word εὐθύς (euthus /yoo THOOS/ ‘immediately’), which occurs more than 40 times in his Gospel. Luke uses the word only once as an adverb, but he chose another word that he uses almost exclusively, παραχρῆμα (parachrēma /pah rah CHRAY mah/), to mean the same thing. Of the 18 occurrences of this word, 16 appear in Luke-Acts, with the other two found in Matthew 2:19–20. So Luke’s emphasis on immediacy is not quite as strong as Mark’s, but significant nonetheless.

Another word that kept popping up over and over again was the word Luke uses (again almost exclusively) for “return,” ὑποστρέφω (hypostrephō /hoo po STREH foe/). By itself, the word is not spectacular in any way. Every time Luke uses the word in Luke-Acts (32 times of 35 total occurrences of the word in the NT), it refers to actual physical movement from one place to another. Only Peter, in 2 Peter 2:21, uses the word in a figurative sense, and that negatively, referring to those who “turn their backs on the sacred command.” Keep that in mind, because this passage becomes important a little later in this discussion. The word is only used three times of Jesus returning; most of the other occurrences refer to people returning home, returning to Jerusalem, or returning to Jesus to give a report or to give thanks. Again, nothing spectacular in any of this, but it does suggest that Jesus and his followers never sat still for too long and that there was a lot of activity around him.

This has something to say about what the ministry of local congregations should look like. Congregations that are buzzing with activity through the week, whether in the church building, in the homes of its members, or in popular meeting places like Panera’s or Starbuck’s, are making a difference in the lives of people. In Luke 9:10, the Gospel writer records that the 12 apostles (as long as we’re talking about frequently used words, the number “12” occurs 6 times in Luke 8–9 referring to 4 different entities) “returned and reported to [Jesus] what they had done.” I’m getting ahead of my reading schedule a bit by citing this next verse, but it reflects the same principle: In Luke 10:17, when the 72 return from their mission (similar to the mission of the 12), they report to Jesus that “the demons obeyed us in your name.” What would Sunday morning or small group be like if, each time we returned, we told what the Lord was doing in and through us? What would the dynamic of your small group look like if you not only did a Bible study, but just shared about the great things God is doing for you? Our congregation occasionally shows video testimonies of how God is working in the lives of his people. That has had a powerful impact on those seekers who are looking for a meaningful connection to the body of Christ. So when you return to church or small group or Sunday school class each week, share something good that God has been doing in your life, not just the prayer requests for your concerns.

The beautiful thing about doing word studies like this is that one can make many serendipitous discoveries along the way. One of the questions I asked myself as I began looking at ὑποστρέφω was, “What other words are used for ‘return’ in the NT?” I checked Louw & Nida’s Greek-English Dictionary Based on Semantic Domains for all the Greek words that carry the idea of “return” in their use in the NT. I found a handful of words that, in a few instances, carried the same idea as ὑποστρέφω and together occurred fewer times in the NT than ὑποστρέφω. But one related word stood out, ἑπιστρέφω (epistrephō /eh pee STREH foe/ ‘turn’, ‘return’, ‘turn back to’). Half of the 36 occurrences of this word in the NT are found in Luke-Acts (he does like to corner the market on word usage!). Of those 36 occurrences, 21 of them refer to “repentance” and turning to God, or in a couple cases just the opposite, turning back to the ways of the world. Of Luke’s 18 uses of the word, 12 (there’s that number 12 again!) have the sense of turning or returning to the Lord, often with the idea of repentance present in the immediate context. I mentioned the lone figurative use of ὑποστρέφω in 2 Peter 2:21 above. One of the negative uses of ἑπιστρέφω follows on the heels of that in 2 Peter 2:22, where Peter quotes Proverbs 26:11: “A dog returns to its vomit.” This exemplifies the acts of negative repentance to which the word refers (see also Galatians 4:9).

So how do I tie this all together? Simple. When we return (ὑποστρέφω) to church or small group each week, let’s tell others about the great things God is doing for us, so the world will see that we don’t just come to have needs met and prayers answered. When the world sees that dynamic relationship that we have with God, and that a relationship with him can be about more than just having needs met, they will return (ἑπιστρέφω) to God and join in the great kingdom experience. How much more vibrant would our service and worship be if we adopt this attitude! And in keeping with the sense of παραχρῆμα, let’s not waste any time getting it done!

Εἰρήνη! (Peace!)

March 30, 2011

Opening the Womb

Filed under: Biblical Studies,Birth Stories,Greek,Luke Gospel of,New Testament,Old Testament — Scott Stocking @ 6:45 am

I spent six days last week working through Luke 1–2. One might think that the third Gospel might not offer anything new after working through the first two Gospels, but this is Luke: evangelist, scholar, and physician. Luke is certainly more detailed than any of the other Gospel writers, so he offers a lot more detail to digest.

One of the interesting things I discovered is that Luke’s description of the “womb” is quite different for Elizabeth and Mary. Four times in Luke 1, Luke uses the Greek word κοιλία
(koilia) to describe the womb: three times it refers to John in Elizabeth’s womb, and once to Jesus in Mary’s womb. This is the more common word for “womb” (10 of its 20 uses in the NT refer to the womb or birth) in both the OT and NT, but it is also a more generic word for the “belly.” About one third of its uses in the Septuagint (LXX, Greek OT) are tied to the Hebrew word בֶּטֶן (bě∙ṭěn, ‘womb,’ ‘belly’). But when it comes to the birth of Jesus, Luke bests Matthew in his use of the OT and draws on the Passover story for a uniquely different word.

Luke, in 2:23, cites Exodus 13:2: Πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται, (pan arsen dianoigon mētran hagion tō kuriō klēthēsetai, ‘every male who opens the birth canal will be called holy to the Lord’). It was the phrase διανοῖγον μήτραν that caught my attention. There is nothing special about the word διανοῖγω that would suggest “firstborn” necessarily, but of the few times the word is used in the NT, the “opening” is always dramatic. The prefix on the word (δια-) implies an opening “through” something. The word μήτρα
is more specific than the womb. The fact that it is apparently related to the Greek word for “mother” makes the word unique to women, first of all. Second, the fact that Luke, the physician, uses a more anatomically correct term from the Greek version of the OT, indicates that there is indeed something special about this birth. One third of the occurrences of μήτρα in the OT are in a phrase about the firstborn “opening the womb.” The term is so tied to the female sexual organ that Louw and Nida, in their Greek-English Lexicon Based on Semantic Domains, warn that a literal translation of the phrase in another language might imply the first act of coitus with a woman rather than the first male to be born from her womb.

The only other use of the word in the NT is found in Romans 4:19 with respect to Sarah’s “dead” womb. The word is also used in that context in several places in the OT as well, referring either to infertility or a stillborn child. One of the most notable occurrences is in 1 Samuel 1:5–6, the story of the birth of Samuel. Hannah has been unable to have children, and in the course of time, after much fervent prayer and the blessing of Eli, Hannah conceives and has a son, whom she dedicates to the service of the Lord. That son was Samuel, the last judge before Israel demanded a king. He was the first son of Hannah, but not of Hannah’s husband, Elkanah, who had children by another wife, Penninah.

Hannah’s prayer in 1 Samuel 2 has many parallels to Mary’s Magnificat (Luke 1:46–55) and Zechariah’s song (Luke 1:68–79), and the connection here with Luke’s birth stories brings attention to the whole history of the “firstborn” in Israel. If you’ve ever read through the OT, you may have noticed that the firstborn, even though Exodus says he is holy to God, never seems to get the full blessing that would have been standard in that culture, at least not for the major players in the biblical story. Cain, the first firstborn, started things off on the wrong foot by killing his (obviously) younger brother Abel, and the story of the firstborn (or at least, the first son of a father) became almost a curse for the history of God’s people in the OT. Abraham took matters into his own hands with Hagar and his firstborn, Ishmael, proved to be a thorn in the flesh for the offspring of Sarah’s firstborn, Isaac. Later, Isaac and Rebekah had twins, Esau and Jacob, but Jacob (later Israel) deceived his father to steal the birthright of the firstborn from Esau. Jacob’s first son was not the star of the show, but Rachel’s first son by Jacob, Joseph, became the savior of Israel’s family. Even Judah, from whom Jesus is descended, was not the firstborn, but the fourth son of Leah, Jacob’s least-favorite wife. King David, again in the lineage of Jesus, was the youngest of all his brothers.

How does all this tie into the birth stories of Jesus and John the Baptizer? With the births of John and Jesus, the history of the firstborn in Israel is redeemed. In those stories, we have not one, but two sons miraculously conceived. Elizabeth’s story parallels Sarah’s: barren into her old age. Mary’s story is completely new: a son conceived by the Holy Spirit; no human intervention other than Mary carrying the child to birth. John is empowered by the Holy Spirit to testify about his cousin Jesus, and of course, Jesus is God’s (not to mention Mary’s) firstborn, spotless lamb, Savior of the world. Finally, stories about firstborn sons who got it right! As a firstborn myself, I’m a little sensitive to that, but by God’s grace, I will go forward in faith, and I pray that I will lead my firstborn son (and my younger daughters) along the path of godliness and faithfulness.

Peace!

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